some perticuler persons quick or dead as the Priest pleaseth VVhether Christs woords teach Christs fleash to haue bene only giuen on the Crosse Fitzimon 44. THis argument auerreth effectualy the precedent attestations as being out of all the 19. moods and three figures allowed in philosophie For by haueing the medium or meane twyse in the predicato or later part of the propositions it should be in the second figure and being deformed in that figure it is excluded out of all the rest The deformation appeareth that the second proposition should haue bene and is not in this maner but the fleash of Christ in the Sacrament was not only giuen on the Crosse from which it varyeth by omitting all the former parte and exchangeing the being giuen on the Crosse into the being of a material Crosse The conclusion also is misshapen as which ought only to haue bene therfor the fleash of Christ in the Sacrament was not promised in the sixt of Ihon. Because I am Rom. 1.14 Debitor factus sapientibus insipientibus made a debtour to the learned and vnlearned I haue borrowed licence of the vnskillfull in Philosophie to haue in a start followed this mater in his kinde Now to the capacitie of all I aunswer to the first proposition The 19. vntruth that it is euidently the 19. vntrueth and against Christs expresse promise in the 6. of S. Ihon promising that besyd his giuing his flesh to be crucifyed he would also giue him selfe to be eateÌ„ of vs saying vnlesse you eate c. I aunswear to the next that it is true that Christs fleash in the Sacrament was not only giuen on the Crosse as being also giuen to be eaten in the Sacrament The conclusion is contayned in the premisses and so denyed or affirmed as the premisses All the residue is ether specified and reuersed in the 40. or 43. numbres or els being voyd speeches at randome need noe further resolution Behould beloued reader Ioan. 6. v. 51.53.55 to these woords of Christ this bread which I will giue is my flesh for the life of the worlde no woord of worthe or witt is replied but time Ioan. 14.6 cap. 7.17 and wynde wasted in most idle diuagations Is Christ the trueth are his woords as the Euangelist affirmeth the veritie why then the bread he gaue was his fleash not his figure then his fleash was not only crucified but also eaten then his fleash is meat truely and not figuratiuely To aunsweare therfor to these pregnant and infallible woords of Christ him selfe only that we mistake not shewing how the Fathers denye when and what they affirme apparently that Christs woords are spiritual and therfor not litteral and for other aunswer to digresse into reproaches to multiply woords to beat the wynde not shewing any defense or warrant of Scripture or Father for your figure only without veritie appellation only without substance representation only without commoditie such aunswearing I say is breefly Psal 4. v. 3. Diligere vanitatem querere mendacium to loue vanitie and to seeke lyes The third proofe of the Catholique Priests out of the sixth of Iohn to prooue Christs carnall presence in the Sacrament Catholicque Priests Vers 55. My flesh is meate truelie and my bloud is drinke trulie Rider 45. YF you should aske your boy in his Grammer rules a question if he aunswered not in the same case or by the same tense of a verbe that theâ— question is asked by you will count him a silie Grammatist But if you aske your Sophister a question in quid and hee aunswere in quale you will taâ—â— him for an improper and impertinent aunswere But most of all if a great Diuine be asked a question to prooue the manner of a thing and he neglecting or omitting that as too hard or impossible for him prooues the matter that was neuer demaunded or doubted of what will the Reader thinke of this matter this man and this proofe Surelie he must say either he vnderstandeth not the state of the question or else he is not able to prooue the question and so vseth this shameful shift iâ— steed of a sufficient proofe All the Catholiques in this kingdome expected to be satisfied by your aunswer touching the manner of Christs presence in the Sacrament whether it be carnal or spirituall and whether he must be eaten by faith spirituallie or the teeth carnally And your aunswere is as improper and impertinent as either Grammatist or Sophister for you leaue the maner of Christs presence which you should prooue and bring the matter of his presence which was neuer in question saying My flesh is meat truly c. How this your aunswere doeth relish of learning let the learned iudge When aâ— the Catholiques in the kingdome hang their soules on your saying Are these you contentments you giue them If they aske you how they must eate Christs fleâ— drinke Christs bloud then you tell them my flesh is meate in deed and my bloud 〈◊〉 drinke in deed Doe you aunswere their question or satisfie their conscience or resolue their doubts alasse no. Thus you haue dealt dallied and deceiued a long time Christs people with these your improper impertineÌ„t vnprofitable nay vntrue aunsweres and yet you will be called Fathers Doctours and what not But I pray you tell me why you added not the next words of Christ you thought they were against you But if you had dealt as men hauing Gods feaâ— before your eies you would not haue staied there for the next verse plainely discouers your bad dealing with the simple people for that aunswereth their question and that would satisfie all good Catholiques in this point For if you aske there the holy Ghost this question how must Gods children eate Christes flesh and drinke Christs bloud he will aunswere you that whosoeuer dwels in Christ and Christ in him eates Christs flesh and drinkes Christs bloude but the faithfull onely dwell in Christ and Christ in them therefore the faithfull onely eate Christs flesh and drinke Christs bloud whether it be in hearing the word in baptisme or in the Lords Supper as you haue heard before If you had added this verse it hâ—â— ouerthrown your carnall presence in the Sacrament and your orall eating of Chrisâ— with your mouth teeth c. But as you wrong the Catholiques with an impertitiâ—â— answere and as you abuse them by keeping backe the next words of Christ which expounds his owne meaning So heere you abuse your holie Father the Pope and your deare mother the Church of Rome in expounding this text contrarie to the Romane sence The second parte of the Catholicks first proofe by Scriptures 45. HEere in the woords of Christ is assured Fitzimon for the matter that it is fleashe and consequently not his appellation only for the manner that it is truely and consequently not figuratiuely only yet doth this proctor of the protestant profession only to cauill tell that the mater was
marriage For yf one of ours mantayne this point of controuersie how is euery one of vs sayd to be against it For the honor of God M. Rider leaue collusions and imposturs in abusing your fraternitie with such iuggling doctrin being fast and loose off and on vp and downe without ryme or reason Thirdly S. Gregorie sayth not that yf marriage must be dissolued but si enim dicunt religionis causa coniugia c. Yf any say that marriage for religions sake may be dissolued although lawe of men accord therto yet the lawe of God doth forbidd it to witt as he there expoundeth that without mutual consent they should diuorce them selues for any pretext to enter into religion And nether is this against vs not allowing the contrary nor for him to approue marriage of Preists because it speaketh only of the continuance of marriage inuiolably vnlesse mutual consent be graunted befor any man attayne to preesthod or religion So that it is farr more for our purpose that he that can not gett his wyfs consent to be deuorced can not be Preest and none Preest but yf he were marryed which hath such consent to remayne diuorced Fowerthly the Latin or Syntax of S. Gregorie is misreported For he could not vse the masculin gendre to Theotista a woman by calling hir Patricium but the feminine according to good congruitie by calling hir Patrician All was one to M. Rider who is loath to haue to great knowledge in that Papistical latin tong Luther de abrogaÌ„da missa priuata Pâ—mer lib. de coiugio episcoporum Magdeburg en vnaquiâ—que ceÌ„turâ—a cap. 7. cent 11. c. 7. as shall after appeare Fiftly yf any couet to haue a patterne of M. Riders choosing of proofs yf he be learned and a Protestant he may peruse Luther Pomeran the Centurians Beza Martyr Melancthon Caluin Brentius Kemnitius Iuel Fox Du Plessis c. in treating of Preests marriage Yf he be a Catholick Beza Martyr 1. Cor. 7. MelaÌ„c Conf. Augustana art 23. Caâ—uin 4. Instit c. 12. n. 23. Brent in Conf. VVittemberg c. de coniugio Kemnit 3. par exam Iuel con Harding Fox acts c. Plessis l. con Eucham pag. 307. Michael Medina libris 5. de continentia hominum sacrorum Espenceus in lib eiusdem argumenti Clictoueus de celibatis Sacerd. Hosius dial de eod Didac Payua lib. vlt. Cochleus con Calu. de votis Alphon. a Castro l. 13. de her ver Sacerdotium heres 4. Alb. Pighius controuersia 15. Vide CeÌ„tur 6. c. 7. col 388. cap. 10. col 686. vide Fox Act. and Mon. pag. 386. and would fynde the obiections of Protestants answered I report him to Bellarmins third part of the first tome lib. 1. chap. 19. seq and chap. 22. seq of the booke following to Hardings reioynder fol. 170. and to other Catholicks refutations mentioned in the margent against such heresies Lastly to acquaint the vnlearned with his choise in this mater for yf I would delate it in euery occasion I should augment to much this volume let him compare the seelie obiection brought by him out of S. Gregorie of whom we treat and the huge accusation brought by others against preests continencie because forsooth as they say it was so subiect to abuses as S. Gregorie abrogated it by a contrary law as S. Vdalricus is sayd to testifie especially for that in seeking fishe in his ponde instidd of fishe there were found six thousand heads of preests children smuthered to conceale their parents leacherie This obiection had carryed some weight with it and is found in Fox and euery other of that sort not only Foxes but asses wryting of this mater Only M. Rider ouer rydeth all substancial stuff stopping and stouping to snatch euery bayte whether it be to his behoofe or to his bane Yf he had omitted it because he had found it confuted in Bellarmine c. it might be excused But the not finding of all the residue of is guggling stuff confuted in Bellarmin c. sheweth that he was to good a Rider to be so good a reader as to haue euer perused him Now then to answer this forgerie so vehemently aggrauated by his brethren I say to it as to lyke vntruethes that one part therof supplanteth another For the forged autheur therof liued not a hondred yeares neere the tyme of him to whom he is sayd to haue written as appeareth in Bellarmine Secondly no such law or memorial or mention is extant in S. Gregorie Vide Staphilum resp ad fictas dissensiones obiectas ab Illiryco Vide Alan Cop. dial 1. cap. 23. S. Greg. l. 1. epist 42. or in any autheure treating of his lyfe as Iohanes Diaconus Beda Sigebertus Ado Treculphus c. Thirdly S. Gregorie confuteth it him selfe confirming the Catholick doctrin in this behalfe by commanding Non ordinari Subdiaconos nisi prius vouerint continentiam Subdeacons them selues not to be receaued to holy ordres vnles they would vow continencie Fowerthly some tyme those heads are sayd to be found in Sicile some tyme in Rome c. Other stuffe besydes rayling at the parlament proofs by him confessed to be the act of all the nobles and learned in the land saying them to be vnlawfull and horrible doctrin of Deuils repugnant to Christs trueth and the Pope to be a bloodie murthering Italian Preest and Foxes Saincts to be innocent lambs crying for reuenge against their murtherers wherby you perceaue agayne that he accompteth them of a good beleefe and the lyke not worth the taking vp by any sincke-sweeper I can not fynde or perceaue wherunto I might replye therfor to discharge my promise I will acquaint the truth of this point of Coelibat or vnmarrying of Preests in the East and West Churches Rider 140 Now yee see Scriptures Fathers Popes practise of the primitiue Church and presidents of godlie Bishops and priests witnesse with vs against you that the marriage of priests is lawfull and honorable and your parliament stuffe vnlawfull and horrible the one hath the warrant from Christ the other is the doctrine of Diuels from which recall your selues your confederates and nouices least in abstaining from lawfull matrimonie yee fall into damnable adulterie which the Lord preuent for Christs sake And thus much for the first three Articles Catholick doctrin of the not Marrying of Priests Fitzsimon 140. FIrst it is to be vnderstood that the determination of the Church is authorised from God as yf it were his owne act He that heareth you heareth me VVhen you receaued the woord of obedience of God by vs you receaued it not as the woord of men Luc. 10. 1. Thess 2. 1. Ioan. 4. but as it is truely the woord of God He that knoweth God heareth vs He that is not of God he doth not heare vs. In this we know the spirit of truth and the spirit of errour c. Secondly it is to be knowen that the Church from
attended till full dynner tyme to haue their allowance to dispute and not willing to depart befor he had motioned to the state what he intended toward our disputation he came vp at lengthe to dyne among vs prisoners Some gentle bickerings chanced betwixt vs about the angelical salutation to our our Lady in greeke He ad his fellow Balse in the presence of the Constable who I imagin wil not lightly lye on ether syde were fownd so exorbitantly confounded and disgraced that the Constable ashamed to impose silence cowld remayne no longer and M. Ryder according to his wonte sell from reason to rayling not sparing or respecting me more then his fathers sonns compagnion I was no lesse with him then a traytour foole lyer knaue c. 13. By this tyme the Lords of the Conceil were vacant and hauing dyned prepared them selues to giue audience to sutours M. Ryder before others propounded his demande Not to linger in or by any long relation of the circumstances it was generaly reproued and particularly by Sr. Iames Foulerton refuted in his allegations So that in a great rage he burst into the crye of Felix an owld heretick S. August l. 1. de gestis cum Felice cap. 12. related by S. Augustin Saying That he would be burned him selfe and his bookes yf any thing were written by him â—roneously These vvere his very vvoords But there vvas no â—ace there to boulster out his vanities In the ende sharply reâ—ked for his arrogancie tovvards them and ouer-matching him â—lfe and discrediting the cause hauing hardly escaped from prison conciling him selfe to me for his late insolent demeanure and questing me to shutt vp all variances he omitted till now to â—olest me further â—4 Because I had often promised to make our reciprocations â—nowen yf I might come to any conuenient place and because 〈◊〉 desier to iustifie such sentence of the state against our Puritan wherby they had disauowed him to be a lawfull proctour or â—duocat of their professioÌ„ and because also by my once being of that â—rofession I haue means to reueale much to others vnknowen â—herby truth may be manifested I haue thought good to puâ—ishe this Treatise following to the honour and glorie of God â—nd discharge of my dutie toward his immaculat and inuincible â—owse the Church to whose sacred doome or censure I resigne â—â—l my writinges past present and to come â—5 I affect a method breefe as the contents may allow breuitie â—eing an attendant on truth Playne without forrein tearms or â—ntricat conceits Curteous yf by means of the craggy knotts of â—ny woorke I be not inforced against my will from my planer â—o my axe Pithie with mater and woorke knowing malice and â—oords to attend on falshood conformably to which sayth the â—cripture Non est sensus vbi est amaritudo Eccli 21. There is noe sense where â—here is bitternes True also it shal be the cause belonging to Gods â—onour according as he sayth by his Prophet Ierem. 23. Iob. 13. He that hath my â—eeche let him speake it truely VVhat meaneth this strawe among wheat â—yth our Lord Numquid Deus indiget vestro mendacio vt pro illo loquamini â—olos Doth God neede your lye that for him you should speake â—eceits And therfore from my hart I make this protestation vsed by the Poet to another sense neuer to transgresse the bonds of â—ruth and fidelitie in all my discourse Virgilius Sed mihi vel tellus optem prius ima dehiscat Vel Pater omnipotens adigat me fulmine ad vmbras Pallentes vmbras Erebi noctemque profundam Ante Pudor quam te violem aut tua iura resoluam Virgilius Let lowest gulfe downe rather swallow me Or mightie God by thunder me detrude Among the darke and damned compagnie Before my shame I breake or truth delude 16. That I doe insert his whole booke proceedeth to confound him the more and to confute his thoughts that I durst not doe it and that none haue any excuse to forbidd my awnswer since that it is conioyned with his obiections without any woords substraction Also I haue the example therto of D. Harding against Iuel Stapleton against Horne c. Thirdly because truth neuer appeareth so brightly as when falshood is confronted therto That I add numbers to his obiections and my resolutions proceeded from playne meaning that when I attaynt him with any fault it may be found speedely by specifying at what number it is found Diuers such mates nether quote leafe nor chapter nor point to walke therby more confusedly and couertly For my parte ether by playne dealing I wil preuaile or not at all Let no man mistrust to fynde in ordinarie controuersies but ordinarie resolutions such maters and method being carefully by me followed as directly belong to the kernell of the cause more by shewing it rotten by inward reuolution of the Reformers them selues then by outward examinations of other reprehenders CATHOLICKE CONFVTATION OF M. IOHN RIDERS CLAYME OF ANTIQVITIE And first of the errours contayned in his Inscription or Title of his booke and of his Preface TO ALL ROMANE PRIESTS AND ALL OTHER OF ANIE OTHER ROmish order vntruly surnamed Catholicke Priests and to everie of them within the kingdome of Ireland IF the Irish Testament a godly laborious and profitable worke to Gods Church had not imbusied the Printers Presse long before this time M. Riders Preface my Friendlie Caueat had presented it selfe to your friendly censures I haue onelie handled the first position and could goe no further in the rest till the Printers returne from London with new letters and whereas there be some faults escaped impute them not to the skilfull Printer but to the stumpeworne letter for as weapons vnsteeled cut not so letters ouerworne print not I haue laid downe your prooffes and speeches touching the first â—osition not adding diminishing or altring one sillable or letter but as I receiued â—hem by a courteous Gentleman I thinke a Priest and as maister Henry Fitzsimon subscribed the same approouing them to be Apostolicall and Catholicke Your Preface concerneth nothing the matter in question so I haue â—eliuered them onely the Preface I scilence till I know your further pleasure â—ecause it is too byting and bitter relishing rather of malice then matter But if â—ou mislike with this scilence vpon the least notice my next Treatise shal maâ—ifest it to the world by way of a Postscript to which I will annex a Rescript And whereas your letter directed vnto me at first was subscribed in stead of your names Catholicke Priests I haue therefore not knowing your names Read Vincent Lyrinens aduersus haereses and you shal see what Catholick is giuen you â—ill the same titles But I must tell you plainlie you haue onelie the names without â—he trueth of the thing it selfe which vaine vsurped titles you must cast off vntil you can prooue your doctrine Catholick for a Catholicke opinion without aâ— Apostolical warrant
by Sutcliff a fruictles name The hate of Reformers against it made the Inglish bibles in our late Queenes dayes a long tyme to omitt it ouer the epistles of S. Iames S. Peter and S. Iude although Eusebius affirmeth they had bene so intituled euer since the Apostles tymes and when the later bibles being ashamed therof would amend such omission they fayled as ill as yf they had sayd nothing by translating Catholick into general S. Hieron Apol. 1. con Ruffin For yf the late woords out of S. Hierome yf we agree in fayth with the Bishop of Rome Ergo Catholici sumus Therfor are we Catholicks should be translated therfor are we generals and Catholickâ— should hence forward be called generals would not such translations translaters worthely be accompted both repugnaÌ„t to the name and sense of the woord Catholick and also ridiculous and foolish fancies of fanatical Reformers Muscul in prefat loc com priores Catechismâ— ReformatoruÌ„ Lyndan in Dubitant The same hate against the name Catholick made the Creed of the Apostles to be corrupted by Reformers saying I beleeue in the â—â—istian Church for I beleeue in the Catholick Church It made an alâ—â—tion out of Luther in the disputation of Altemburg Colloq Altemburg an 1568. fol. 154. to be vtterly â—â—cted because sayd they It is not Phrasis Lutheri quod aliquid â—olicè intelligi debeat A phrase vsed by Luther that any thing ought to â—nderstood Catholickly It made ancient hereticks to applye it Vincent Lyr. loc cit cap. 26. by â—sion against our ancestours saying Come o yee fooles and miseâ—â—e who are commonly called Catholicks and learne the true fayth which 〈◊〉 bene hid in many ages heretofore but is now reuealed and shewed of 〈◊〉 To which woords M. Rider approacheth saying You and 〈◊〉 late Romish Catholicks do quyte dissent from Christs truth and 〈◊〉 Romish religion and therfor remembre whence you are fallen and â—â—urne to the ancient truth And els vvhere n. 113. 115. forgetting 〈◊〉 clayme to be a Catholick he telleth vs that we indeuoure to keepe 〈◊〉 Catholiks in great blindnes meaning therby Vide num 113. 115. 120. 130. them of our proâ—â—ion So soone after propounding an obseruation to vvhich 〈◊〉 vvould haue them of our profession to be attentiue he sayth â—rke this yee Catholicks Agayne And least the Catholicks should thinke â—naunswerable Wherfor we being restored by M. Rider him selfe 〈◊〉 the name of Catholicks he must consequently be a registrer of â—â—e first vntrueth against him selfe The 1. vntruth S. August tract 22. in Ioan. And therfore by the woords of 〈◊〉 Augustin VVe haue receaued the holy Ghost yf we loue the Church yf we be â—â—tt and conioyned together by charitie yf we do exult and reioyce to be Cathoâ—â—ks as well in faythe as also in name Of which exultation among vs â—â—ere could be no better proofe then that we willingly are named â—â—tholicks Be not therfor angrye good brother sayth S. Pacianus S. Pacian epist 1. ad Symphron aboue 〈◊〉 hundred yeares past and do not afflict thy selfe Christian is my name â—â—d Catholick in my surname by the former I am called by the second I am â—anifested This may suffice to testifie all good Christians as to be â—omanists so to be Catholicks VVhether the cause of omission of my Preface be truely alleaged First he telleth that his two yeares delaye to replye to my first â—wnswer of his six articles or rather but to my awnswer of one â—â—ticle hapned because the Irish testament imbusied the Printers Presse â—â—ich testament is sayth he a Godly laborious and proffitable woork to â—â—ods Church I will not except against ether of these to be an â—ntruth yet considering that M. Rider is altogether ignorant of â—he Irish toung I meruayle by his owne woords such as will censure before they see are lyke such wyse men as will shoote their bowlt as soone aâ— bushe as at a bird he refrayned not from coÌ„mending an vnknowe traÌ„slation The next point that he could goe no further in the other articles till the printers returne is suspitious to be vntrue boâ—â— because the departure of the printer could not debare his proceeding in his studie as also because the printer returning wiâ—â— new letters yet ther was nothing printed Nether are all faulâ— escaped belonging to the worne letters as often will appeare 9. Our Preface contayned the protestations of the cheefest protestants in the world that the Fathers by M. Rider claymed werâ— aduersaries to protestancie and it to them That it could be bitteâ— or byting The 1. vntruth by our fault must needs be vntrue because no woord of any Catholicks are intermedled therin 10. My intention is to wynke at the greater part of vntrutheâ— and only to calculat them The 2. vntruth which by no euasion can be excused Let this then be the second in number that vpon our dislyke with his silencing I can not approue his orthographie here vsed thâ— sayd preface which was manifowldly made knowen to haue benâ— dislyked he would manifest it to the world in his next treatise An. 1604. For such Treatise as he published the last of Marche against me vvanted still my Preface and to this hovver he durst neuer manifest it And in deed as soone after it shal appeare such it is as being a most pregnant and palpable manifestation that M. Rideâ— clayme to the Fathers vvas vniust by verdict of the vvhole cruâ— of his brethen he may vvell say it was bitter and byting as euery breath is to a scabbed head and as euery touche is to a botch oâ— byle paynfull and pearcing 11. That he imagineth à Catholick opinion may be without aâ— Apostolical warrant is against the creed of the Apostles by which being commaÌ„ded to beleeue in the Catholick Church by the same we are commanded to beleeue all Catholick opinions of that Church to be Apostolical the Apostles vvholy consenting as after God willing shal be demonstrated in all and euery article of such beleefe The marginal aduise to read Vincentius Lyrinensis we haue accepted and embraced and fownd behouefull as appeareth in our first 6. numbers I some tyme remayne astonished at the wonders of God Iustus Caluinus in suae Apologia and now in particular that I fynde Iustus Caluinus as renowmed a Protestant as any in the troope acknowledge his recantation to be a Catholick procured by reading this litle booke here commended yet that M. Rider fullfilling the horrible â—â—nsideration mentioned in Gods woord Considera opera Dei Eccl. 7. quod â—no possit corrigere quem ille despexit Consider the woorcks of God that none â—y correct him whom he hath despised not only was not conuerted by â—t booke but also commendeth it to others as fauouring his imaâ—â—nations against which it might seeme of sett purpose composed But this is most sure that you haue forsaken the veritie of Christs Gospell and â—e faith of the
Primitiue Church Serm. 140. de tempo fol. 297. col 3. to prooue it but in this one point of our queâ—â—on Augustine saith Ideo Dominus absentauit se corpore omni ecclesia c. Therâ—â—e the Lord Christ absented himselfe touching his bodilie presence from everie â—â—urch and ascended into heaven that our faith might be edified Brag now no â—ore of Christs corporall presence to be in your Church yf you doe wee with â—ugustine will say you haue no true Church VVhether by Christs being in heauen his real absence from the Church is proued 1. HE sayth it is most fure that we haue forsaken the veritie c. which he proueth because S. Augustin certifyeth that Christ touching his bodely presence is absent from the Church that our fayth may be edified I showld thinke that for â—â—ch a peremptorie conclusion some very choise proofe should be â—leaged which might effectualy perswade But God be glorifyed â—ther this must purchasse our recaÌ„tation or there can be no other â—roofe fownde to deserue it besyde this We therfore aunswer â—oth that the ascension of Christ into heauen and also that S. Auâ—ustin in this place confirmeth vs in our beleefe The ascension â—ecause it being wrought beyond the nature of a corporal body which rather descendeth then ascendeth it sheweth that Christ was not tyed to nature but as aboue nature he was borne of a â—irgin walked on the sea made him selfe inuisible issued out of his â—epulchre entred among his closed disciples asceÌ„ded vp to heauen â—enetrated the heauens so also he may aboue nature be in heauen â—nd earth together And that he had so bene in very deed shal God â—illing be notifyed in the 71. number Yea Christ him selfe vsed â—â—e argument that he would ascend to perswade that his woords 〈◊〉 his fleash to be meat truely and his blood drinke truely c. Weare to be â—eleeued Yet now they are here called into distrust by M. Rider â—ecause of such ascension which is to argue altogether oppositly to Christ and consequently to trueth Secondly S. Augustin only reasoneth of Christs visible being in the Church not vsual since his ascension into heauen intending neuertheles that his inuisible being therin is nothing therby hindred As appeareth by his saying in the same place Non eum visuri eramus in carne S. Augustin serm 140. de temp tamen manducaturi eius carnem VVe were not to behould him in fleashe and yet we weare to eate his fleashe Absentia Domini non est absentia The absence of our Lord is not absence Tecum est quem noâ— vides The 3. vntruth Glossa dist 2. de Consecr c. Prima quidem 44. § donec He is with the whom thow seest not c. Therfore it is a third great vntrueth perspicuous in the eyes of all men that by such allegation we are proued to haue departed from Christs veritie c. Or that S. Augustin is against vs. Further awnswer is in the glosse vpon à lyke testimonie of S. Augustin in the Canon law And because I en end by Gods helpe to conuict M. Rider in euery principal point by his owne principal brethren I wil heere insert Melanctons and VVestphalus Woords coÌ„curring in this mater VVestphalâ— citat Melanct. in apol con Calu. pag. 216. Augustin neuer meant to tye Christ so to one place that he cowld not be in another especialy because the scripture neuer so teacheth and nothing can be browght to bynde Christ to one place besyde the iudgment of humain reason c. This is Melancton whom Martyr con Gardiner de Eucha parte 4. pag. 768. calleth a singular and incomparable man great or small fatt or leane as he is he contradicteth M. Riders wysdome in inferringe out of S. Augustin that Christ is ascended therfor he is not in the B. Sacrament 12. And againe as you will haue a corporall presence so you teach the communicants to receiue Christ with their mouths corporallie Super Ioh. Tract 26. pag. 174. col 4. Fide non denie Read Aug. super Ioh. tract 25.26 50. not with their faith spirituallie contrarie to the opinion of Augustine shewing the manner how Christ is to be eaten in the sacrament foure times together saith spiritualiter spirituallie spirituallie And you cannot shew one auncient writer that speaking of the manner of our eating Christ in the Sacrament that saith once corporallie And therefore seeing this ancient Father condemneth your faith and contradicts your doctrine forsake new Romes heresie and returne to old Romes religion VVhether corporal communion doth exclude spiritual communion Thr 4. vntruth 12. IN the 4. palpable vntruth is contayned that we teach the coÌ„municants to receaue with their mowth corporaly not with their faith spiritualy I am witnes that M. Rider perused and noted our decretals and all the second distinction of Consecration which I vnderstood by viewing his marginal obseruations and vnderlynings when I had borrowed his booke There he found vs teache out of S. Augustin which â—â—o confirmeth that is contayned in the next precedent number 〈◊〉 that we receaue Christs body and blood De consecra dist 2. c. non hoc corpus Cap. Quid est Ibid. Cap. vt quid Ibid. Cap. hoc est Ibid. which the Apostles 〈◊〉 behould and the Iewes did shed Ipsum inuisibiliter non ipsum â—iliter The same inuisibly but not visibly Secondly in the three next chapters he teacheth that we should â—eaue Christ worthely by his and our dwelling one in another â—d by faithe and not only receaue the Sacrament but also the â—ce of the Sacrament Besyd Cap. Qui manduâ— at c. credere c. Corpus c. Hoc Sacram. c. panem c. what others in the sayd distinction â—che to the same effect manifould whole chapters are therin out 〈◊〉 S. Augustin So that no ignorance could excuse this to be the â—wrth vntrueth he hauing perused the decretals and knowing â—nsequently our doctrin to teache both corporal and spiritual reâ—â—uing Yea I vndertake in the 34. number to disproue him by 〈◊〉 owne woords that in our decretals we professe a spiritual â—eauing Such our doctrine as not long after in the 39. S. Chrysost hom 60. ad Pop. Antio number will â—peare of receauing the B. Sacrament both corporaly and spiriâ—â—ly and not only corporaly nor only spiritualy was anciently â—ofessed by S. Chrysostom saying Non fide tantùm sed ipsa re Not 〈◊〉 fayth alone but also in very substance And by S. Cyril saying S. Cyrill l. 10. in Ioan. c. 13. Not 〈◊〉 charitie only but by natural partaking is Christ in vs. Wherby apâ—areth that to say we exclude the internal by including the â—â—ternal or contrary wyse is not ether to know what we professe 〈◊〉 knowing it to misinforme wittingly VVhether our receauing by fayth be only of a figure â— Yet is it warily to be considered that in teaching ether maner 〈◊〉 receauing corporaly and spiritualy in nether
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
his suâ—â—emacie and vsurping both swords he holds them non Apostolico iure not by Gods 〈◊〉 And that his priests in shew serue Christ but in deed Anti Christ And elseâ—ere he painteth out the Popes Cleargie Serm. 33. vpon the Canâ— pag. 141. that there is with them meretricius Niâ—â— c. they be trimmed like whoors attired like plaiers served like princes but 〈◊〉 â—ife they are murderers whoormaisters bribers and deceivers And if the Pope â—â—n was an vsurper of his supremacie and comdemned for his Ambidextership â—hat man of any reasonable sense would embrace this religion that is so false or â—â—mmend this Romish cleargie whose liues are so filthie And now Gentlemen I â—onder you informe not the subiects of the dangerous plots the Pope and Spaniard â—actise against then the one hath drawn them to ydolatrie and the other inciteth â—hom he caÌ„ to treacherie Poperie seeketh to bring Ireland to Spanish slaverie from English libertie And if Spaine might haue his will of this kingdome but â—â—e is liker to loose Spaine then conquer Ireland the subiects should be vsed as the â—ukedome of Millain and the kingdome of Naples are by the Spaniards handled al â—â—e Nobilitie and Gentlemen vpon pain of death are forbidden to dwel in Castles â—â—d the cittizens in hâ—gh streets but back lanes and no man to wear a weapon â—â—t a knife of three inches long yet ript with a French pofie No poynt This should 〈◊〉 the miserable state of the Irish vnder bloudie Spaines government Now for â—onclusion let me intreat you as August did his Readers In his Preface before the third booke de Trinitate Noli meas literas ex tua â—pinione vel contentione c. neither reprooue nor correct these labors according â—o your own private opinion or contentious humors but correct and confute â—hem lectione diuina by Gods word and then you shal haue my good leaue and â—oue and my best furtherance to the State that after you haue replied to this it may â—e printed as also your persons for further conference protected and the like I desire of you that when you find the text and truth against you you seek not any â—lying glosse or Romish shift to help you rather contending for victory then veritie The lord open your eies that you may see the truth that you and we ioyntlie and ioyfully may preach onely Christ crucified without mans inuentions c Your louing friend so far as you are Christs the Queens Ioh. Rider VVhether S. Bernard reprehended Catholicks or protestants of strange digressions 26. AS from the 3. number to the 7. is demonstrated that Vincentius Lyrinensis to whom we were addressed approued our doctrin disproued our aduersaries so in this place we are directed to S. Bernard in his books of consideration to fynde him against the supremacie and â—els where to fynd him against the clergie There could neuer any more vnfittly be alleaged by Protestants then S. Bernard in all and euery controuersie betwixt vs. Not to linger or delaye in shewing it this is declared by S. Bernard to be the 6. great vntrueth The 6. vntruth that by him the Popes authoritie or Popes clergie was reprehended The authoritie of the Pope is belonging to the 6. article propounded to be resolued S. Bernard de consid lib. 2. c. 8. and therfor in this place let this small woord be a record to the world what S. Bernard taught thereof Tu es cui claues traditae cui oues creditae sunt nec modò ouium sed pastorum tu vnus omnium pastor cum quisque caeterorum habeat suam tibi vna commissa est grandissima nauis facta ex omnibus ipsa vniuersalis ecclesia totâ— orbe diffusa Thou Eugenius Pope art he to whom the keyes are deliured and the sheepe committed Not only of the sheepe but also of the sheepheards thou art the one pastor of all of the residue euery one hath his owne to thee the huge shipp contayning all the vniuersal church dispersed through the whole world is committed For the other point that he reprehendeth not the popes clergie so much as Protestants ministers the expresse woords declare They are the ministers of Christ as they pretend and serue Antechrist S. Bernard Ser. 33. in Cantica They goe honoured by the goods of our Lord who honour not our Lord. Thence is the whoor-lyke neatnes the player lyke fashion the royal prouision which you dayly behould Thence is gould in their bridles sadles and spurrs and their spurrs binghter then their altars Doth not this neerly belong to your last attyre wherin I did behould you when you came foorth in your short cloake and short cassake vngirded and lifted befor in both syds to present in sight a great tronke payre of frenche russet or dowke purple velluet breeches And at other tymes when you ruffle and glister in your satten gowne faced with velluet in your silkes in your pontificalibus Vpon my conscience among all the princes of blood of the clergie whom I viewed in Rome or els wher I did behould none so player lyke or whose altars weare so farr lesse bright then their spurrs as yours and your ovvne selfe What I might say more in mater of others of the same crue I leaue to another tyme. I know what to fynde in the second admonition to the parlament Anno. 1572. in Martin Marr prelat c. Verily I say not all at this tyme that I knowe Of many extrauagant digressions for want of mater 27. Of plotts and platforms we may perhapp be drawen to discours in treating of puritanisme It is a propretie of falshood to be full of feare the Iewes anciently sayd Venient Romani tollent locum nostrum The Romains will come and take away our place Ioan. 11. O semper timidum scelus O alwayes fearefull wickednes sayd Statius 2. Theb. But qui pauet vanos metus veros fatetur quoth Seneca Oedip. he that trembleth at vayne feares doth confess true causes of feare in his coÌ„science â—e haue no neede to animat our Catholicks to withstand danâ—â—rous plots or practises they are them selues forward therto â—â—oke back to all seruices and exploits and do but indifferently â—â—arde and you will fynde more Catholick blood shed in defence 〈◊〉 Kingdoms then Puritan Nay looke to the most Puritan â—â—ptains of whom some are knights and let them put owt my eye â—â—th a scarre or scratch in repugning any inuasion or for hauing â—y testimonie of valerousse exploits Alas what meaneth this â—â—nging digression out of all our mater out of all our contries â—â—er seas ouer the Alps and Apenins to talke of gentlemen and â—mmons castles and cottages long and short weapons pointed â—â—d vnpointed knyues and frenche poesies Is it not easier and â—â—tter cheape to wryte and speake at randome of places then 〈◊〉 trauayle to them to know whether vvhat is reported be true 〈◊〉 noe yes suerly for the
true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourâ—shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they coÌ„mend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not coÌ„municat the life of Christs Spirit but by his flesh Is not this to coÌ„tradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle coÌ„mandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued
corporaly and into a corporal body And the damned spirits being spiritual creaturs yet they are tormented not with a spiritual but with a corporal fyer 1. Corinth 6. Lastly S. Paul saith You are bowght with a great price glorify and beare God in your bodyes So that God him selfe which is the most spiritual of all spirits may be borne in our bodyes and not only in our sowls And when is he to be sayd borne in our bodyes so much as when we receue the B. Sacrament of his fleash and blood to which he is vnited by his diuinitie personaly Caueat in the preface Now saith he the meat is spiritual and therfor the mowth owght also to be spiritual as befor is heard and handled that we may haue satisfaction vnlesse we may be malecontents Good Iesus what expectation might this man haue that his owne fauourers would euer tolerat such dissimulation In the place wher vnto he referreth vs for this satisfaction this is all the proofe out of holy Scripture Fathers and Canons that is ther found Augustin shewing the maner how Christ is to be eaten in the Sacramēt sower tymes together saith spiritualiter spiritualie spiritualie One woord more ther is not ether of Scripture Father or Canon to proue that the mowth to receaue euery spiritual gift ought only to be spiritual First hereby how dothe he ouerthrow his former speeches that we teach the communicants not to receaue with their faith spiritualy and that we put opposition betwixt real and spiritual as contraries For yf our owne canons teache spiritual receauing as here is euidently affirmed how would he be beleeued that we do not teache it Are not these discourses resembling bucketts in wells of which the drawing vp of the one is a letting downe of the other Secondly I haue shewed and not slenderly yf resolutions of protestant martyrs be not slender that the profession of reformers can not brooke the woord Spiritual Thirdly I haue very lately shewed that Scripturs reason and diuinitie do demonstrat many spiritual gifts to be receaued corporaly and many corporal gifts to be receaued spiritualy Fowerthly I haue and do resolue that Christs presence is not only spiritual nor only receaued spiritualy but also corporal and to be receaued corporaly In the 12. and 14. number plentifully may be found to that effect S. August c. 9. contra aduersarium legis prophet Whervnto I add owt of S. Augustin that we should receaue fideli corde ore with faithfull hart and mowthe Behould in playne and literal maner declared that as to the hart so to the mowth doth belong to receaue Christ. Secondly owt of S. Leo Hoc enim ore sumitur quod fide creditur this is receaued by mowth S. Leo Sermone 6. de Ieiunio Tertull. l. de resurrectione Carnis which is beleeued by hart Thirdly by Tertullian Caro corpore sanguine Christi vescitur vt anima de Deo saginetur the fleash is fedd by the body and blood of Christ that the sowle might be fatned by God Is not here declared without requirie that we exclud not spiritual receauing by affirming corporal receauing Are not bothe affirmed requisit and nether to be omitted Good M. Rider spare your owne reputation so much ingaged in this discourse that vnlesse the residue supply defects and enormities here escaped it is not possible but the State will thinke it belonging to their wysdoms to testifie that they dislyke your defense of their opinion Defence wherin so many strange doctrins are affirmed to be in S. Ihons gospel which neuer any had yet perceaued Defense wherin M. Rider is made euery foote to disproue and refell him selfe Defense wherin wonderfull promises are made of confuting vs when in trueth it confirmeth all our doctrin For you shall not lykely mistake any one earnest point of his replye but when you fynd him vehemently seeming to ouerthrow vs then you shall discouer him to be as a Senacharib 4. Reg. 19. Iudith 6. 2. Machab. 8. Holosernes and Nicanor promising to ruyne vs and inuiting peoples considerations to buye our doctrin at the rate of nynty for one talent when we are most safe from inconuenience and he neerest to his distruction as Nicanor inuited merchants to buy Israelits by nyntie for one talent when they were most secure from his sale and rather to recouer their mony who intended to buye them and he by them spedely to be discumfited and confounded How many such promises doth he make saying I will shew and discouer that you haue forsaken the veritie of Christs gospel the reader shall easely perceaue befor the ende of this treatise that this your opinion was neuer tawght by Christ I will shew that you wrong your selues forgett your grounds of learning that your proofe is your disproofe that you neuer read but Enchiridions and neuer read the Fathers them selues that here you change that there you dismember c. When God knoweth he sheweth nothing but the turpitude and confusion of his profession Genes 9.21 as Noe when he was dronken shewed the dishonestie of his bodye wherby one of his owne children although wickedly derided him How aptly doth S. Augustin admonishe such a promiser saying Ostende promissa S. Augustin l. 3. con Max. c. 26. quid pergis in vacuo quid deludis expectationem nostram nec exhibes pollicitationem tuam multiplicas verba non necessaria vt necessaria occupes spatia Shew your promises why proceed you in vacuitie why delude you our expectation why effect you not your protestation you multiply needlesse woordes to wast needfull time Rider Ioh. 6.56.35 38. Whosoeuer dwels in Christ and Christ in them onelye eates Christs flesh drinkes Christs bloud But the true beleeuers onelie dwel in Christ and Christ in them therefore the true beleuers onelie eate Christs flesh and drinke Christs bloud Ioh. 6.56 Ephe. 3.17 The proposition is Christs owne words of which it were damnable to doubt The assumption is Pauls Let Christ dwell in your hearts by faith therefore the conclusion cannot be denied And so to the fourth VVhether M. Riders vnanswerable argument be not answerable euen by a childe to M. Riders infamie Fitzimon 38. TO manifest that this argument is easie to produce M. Riders infamie I denye your maior as being the 16. vntrueth The 16. vntruth Ioan. 6.56 Ioan. 14.11 by expresse addition and alteration of the text the woords are He that eateth my flesh and drinketh my blood remayneth in me and I in him Why then haue you added the woord only why had you noe terrour by the woords of the Apocalips Apoc. vlt. so to violat Gods sacred trueth and that to auowche a palpable and manifest erroure For Christ saith Do not you beleeue that I am in my Father and my Father is in me And who is so erroneous as to say that God the Father doth eate the fleash and drinke the blood of Christ and
that only will you affirme that any can more dwell in Christ then his Father yet dare you not mantayne that his Father communicateth the body and blood of Christ Recant therfor and that with shame and say that they that dwell in Christ and Christ in them do not only eate his fleash and drinke his blood The minor also is false that the true beleeuers only dwell in Christ Wh takerus in controuer de Sacra Scriptura pag. 666. 1. Cor. 13.12 and Christ in them For in heauen euen by the confession of VVhitaker beleefe entreth not but all are blissed by seeing face to face Christ dwelleth in all and all in him and also God the Father and holy Ghost do dwell in him who may not be sayd to haue beleefe in him The conclusion is lykewyse false by haueing a fowerth tearme Only which should not haue bene in the premisses I leaue to thy equitable censure indifferent protestant whether I might not lawfully lawnche into all rhethorical tropes against such vnanswerable arguments of such a disputer Truely my deuotion would serue me not to spare at least such impietie toward Gods woord but I refrayne that by moderat style the trueth may shyne to thy mynde the brighter as the sonne doth more playnly appeare in calme then troubled water Besyd all that is produced consider how in the opinion of M. Rider the sixt chapter of S. Ihon not treating of the B. Sacrament his maior proposition should by him selfe be acknowledged impertinēt But what careth or knoweth he what is pertinent or not The fruit and profit that redoundes to the true eaters of this bread of life which is Christ 39. MAnie rich benefits we haue by eating Christ in the manner aforesaid Rider that is by apprehending applying 4. Point Ioh. 6.44.54.50.51 and appropriating vnto vs whole Christ with his benefits I will onelie name one or two and referre you for the rest to sixth of Ihon. He that eateth this bread I will raise him vp at the last day to life concerning his bodie and hee shall neuer die but liue for euer concerning his soule VVhat the benefits are of the protestant communion And how they frustrat all Sacraments 39. ALl benefits to be receaued by protestant communion Fitzimon are here drawen to two The first resurrection of the body the second euerlasting lyfe of the soule He nether telleth you whether this shall happen by vertue of your receauing or not by vertue therof or only by gratefull gift and reward of God Concerning the resurrection of the body I craue delay to reueale what Protestants professe and beleeue therof till I treate in the examination of the Creede the article of the resurrection of the dead in the 20. number of the forsayd examination But here let al Christians Catholicks and Protestāts note that when by pretence of reformations fiue sacraments were abolished two only of Communion and Baptisme retayned the next degree to haue bene to deny any fruict belonging to ether of these two So that they allow them only to be bare external signes in them selues without any power to sanctifie Of many proofs I will produce but these apparent It was sayth Zuinglius the author of Englands perswasion Zuingl tom 2. de bapt fol. 70. a great errour of the owld Doctors that they supposed the external water of Baptisme to he of any valew toward the purgeing of synne And Luther affirmeth it to be Luth. de Capti Babil Calu. l. 4. Instit c. 4. n. 17. 23. Beza 1. Cor. c. 10. n. 3. Calu. Beza in 1 Cor. 10. v. 2.3 Musscul in locis c. 373. Calu. Instit l. 4. c. 18. n. 12. Zuing. to 2. fol. 563. 564. Sloidan lib. 10. fol. 152. Buchan hist Scot. l. 15. pag. 523. Benedict Aretius 2. part problem fol. 319. Bernard Lutzenburg in Catal. her l. 1. c. 29. Fox Act. pag. 70. Zuing. tom 2. resp ad Luth. conf fol. 477. Idem fol. 43. Calu. l. 4. Instit c. 14 n. 14. In Ioa. 6. v. 54. Beza epist Theol. 65. fol. 285. Mart. in defens cōtra Gardin par 2. reg 5. pag. 618. par 3. pag. 683. but an external signe to make vs remembre Gods promises Caluin and Beza consent to the same And the Anabaptists ipso facto do omitt Baptisme toward children as vnproffitable Lykewyse for Communion they agree commonly that it is no more esteemable then the Manna of the Iewes and should be receaued without any reuerēce sitting at a table in good fellowship which is practised not only by Zuinglians and Anabaptists but imitated in Scotland as Buchananus relateth And in other places they stand without all regarde or reuerence to receaue their communion As to testifie they should not adore that which they acknowledg to be but an image figure or representation least they should breake the commaundement forbidding to adore as they translate images And Barlowe in the summe of the conference befor the K. Maiestie pag. 95. confesseth the vicar of Ratisdal to haue dealt the bread owt of a basket euery man putting in his hand and taking owt a peece c. vide num 68. This disabling of this sacrament began first from Almaricus whom Fox calleth a worthy learned man who saith that the body of Christ is no otherwyse in the sacrament then in any other bread Zuinglius saith it to be only as the Emperour is in his banner He againe Caluin Beza P. Martyr Iewell and now most protestants of their followers affirme it to be no otherwyse in the sacrament then in a sermon saying Nihilo magis habetur ex sacramentis quà m verbis It is no more had by sacraments then by woords Neque vereor dicere multo etiam c. I feare not sayth P. Martyr to affirme that we come to the receauing of Christs body much more by woords then by sacraments Calu. in 1. Cor. c. 11. v. 24. So that sayth Caluin yf otherwyse we were myndfull of Christs death this healp were superfluous And this is common to all sacraments for they are healpes of our infirmitie What Protestants hearing their preachers magnifie in woords the benifits of these two Sacraments especialy of communion and saying that therby with the teethe and mowthe of the sowle and armes of fayth and imbracement of hart we eate deuoure inioy Christ with all his sowle-sauing merits with all benifits of his passion sealing all his promises vnto vs and giuing vs interest title and right by an effectual and infallible calling to eternal blisse and such other seducing benedictions frequented in sermons that would euer imagin by such dilusions he were a leading to esteeme as basely of this Sacrament as of the voyd ceremonies of Iewes as of any other bread as of a needles memorial of a bare representation as of a sermon c. or that it should be as fruictles as the sacraments of the owld testament Galat. 4.9 which S. Paul tearmeth Infirma
egena elementa weake and poore elements Or as the English bibles translate weake and beggerly ordonances Against which disordre and deformation of Reformers Hebr. 10.28 the sayd Apostle worthely disputeth saying A man making frustrat the law of Moises is therfor adiudged to death by the verdict of 2. or 3. witnesses How much more deserueth he more extreame punishments which thus treadeth the Sonne of God vnder foote To conclude Christian reader thow perceauest by these confessions that in their owne opinion ther is no more benifit contayned in their sacramēt then by remembring Christ by any other means ether of sermons or representations in the owld or new testament Vide Petr. Mart. in 1. Cor. c. 10. u. 1 2. What then should hinder me to graunt all this to be true of their sacrament considering that I finde the Manna of the Iewes much more liuely expressing and representing Christ by raining downe from heauen in a miraculous maner so as it was wondred at by the Iewes which had all sweetnes of delitesomnes was very whyte wheras the communion bread retayning stil his nature came from the earth without all miraculous maner to be wondred at hath only the tast of bread sometymes also mowldie and is not of the whytest and consequently not so conuenient to represent the descending of the Messias our Saluioure among mankinde his wonderfull incarnation and lyfe his delytesome feeding our sowles his innocencie as the former representation Manna yea I reporte me to all indifferent wysdomes whether it be not rather farr inferiour in way of signification which by protestants is called the cheefe lyfe of Sacraments therunto Now then do not meruayle good reader that M. Rider dilated not vnto thee how by communion thow art to haue resurrection of the fleash and euerlasting lyfe of the sowle for it is sufficient in his mynde to giue the great promises paynted woords sweet benedictions to captiuat thy sowle and in effect to bestow only on thee a peece of bread extolled against truthe to make thee leaue the true bread of lyfe dispraysed as a sacrament instituted by Christ to euacuat the new testament praysed as a bigg shaddow to make thee forsake and misbeleeue the substance of Christs body and dispraysed as a substantial healpe to frustrat thy saluation Whervpon I remitt you to the 63. number to haue a pertinent relation of S. Epiphanius Rider 40. But an opposition being made betwixt this true bread Christ and this Sacramentall bread as was betwixt Christ and Manna it will bee cleere nay impossible that your consecrated bread should bee the bread of life which is spoken of in the sixth of Ihon 1 Your consecrated bread neuer came from the heauen of heauens therefore it is not the true bread of life spoken of in this place 2 All that eate of this true bread Christ are saued but manie that eate of your Sacramentall bread are damned therefore it is not that bread spoken of in the sixth of Iohn 3 Your bread onelie enters the bodilie mouth and is receiued into the stomacke of the bodie and so passeth the way of all excrements and therefore is not the true bread 4 Your bread cannot for euer preserue temporall life much lesse giue it but not at all life eternal and therefore it is not the true bread of life spoken of in this sixth of Iohn VVhether there be any opposition betwixt our Sacrament and Christ And whether by entring our stomaches Christ be payned or hurt 40. OVr consecrated bread after consecration is Christ and therfor is the true bread spoken of in this place Fitzimon And saluation is gotten only by him whom we eate and by no other deuotion so much as by eating him Wherby it is sayd they that eate him shall haue lyfe euerlasting viz. as by a most principal meane to come therto Yet diuers eate him vnworthely to their damnation other after eating depriue them selues from the benifit of him by new wickednes to whom may be sayd Ozec 13.9 their saluation is by him their damnation by them selues I pray let vs as well examin these sayd oppositions and your holy supper Came your supper from heauen Are all that eate of it saued Are all receauers therof immortal I pray you good Sir tell vs of one only that is assuredly saued of your sorte or immortal by your Lords supper Nay how can you affirme conformably to your sayings in the next precedent number that any haue help or benifit therby vnles they were forgetfull of their fayth But you will say neuer thelesse where is any answear to that obiection your bread entreth the mouthe passeth the stomack departeth with other excrements and therfor not Christ I answere therto that it is not very Christian to thinke that Christ after his resurrection hath a mortal body and that it is a conceit altogether Capharnaical to suppose he is eaten in so grosse a maner as by you is specified Our Sacrament therfor which is Christ remayneth realy in vs during the remayning of the forme of bread intierly which formes by the heate of our stomacks being digested Christ after powring his grace into our soule ceaseth realy to be in vs. And this aunswear may suffice any Christian mynde I will here also wynke at seueral vntruethes for breuites sake and axamin further Nether let any one maruayle that I am very succinct in treating the forsayd point Origen hom 9. 13. in Leuitic Hebr. cap. 5. S. August serm 46. de verbis De Ciu l. 10. c. 6. In Ps 39 lib. 50. hom 42. Tra. 11. in Ioan. how long Christ remayneth in the receauers because I imitate the primatiue Fathers saying Non immoremur in his quae scientibus nota sunt ignorantibus patere non possunt Let vs not be prolix in such things as are knowen to the beleeuers and can be notifyed to the ignorāt This made S. Paul mentioning the sacrifice of Melchisedech to haue streight abrupted it as not to be diuulgated to faithles conceyts This made S. Augustin sildome to name otherwyse this mysterie then the Sacrament knowen to the faithfull 41. Rider Ioh. 6.54.50 Now seeing that Christ had not all this time when he made this sermon in the sixth of Iohn ordained his last Super and therefore not the bread in the Supper And seeing this bread can neither assure the bodie of the receiuers of resurrection nor their soules of saluation it cannot be that this bread in the Sacrament was the same that Christ spake of in Iohn And therefore your proofes brought to prooue your carnall presence of Christ by these texts be impertinent sauouring by your leaue of smale reading in the Fathers and lesse vnderstanding in the Scriptures But that all men that read this may see your errours and so beware of your new daungerous doctrine I will bring Augustine and other Fathers to disprooue you in plaine termes for misalleadging these texts Augustine bringeth forth
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
corpus meum which is the proposition whereupon all this disputation and contention dependeth After the same manner a man may prooue the blessed virgin Marie to be Iohn the Euangelists mother Ihon 19.27 and say still notwitstanding any text brought against him as Christ said Ecce mater tua Bâ—hold thy mother say what yee will the words be Christs words therefore they must be true they need no interpretation Christ is not a lyer And if a man aske a confirmation and say how prooue you this proposition of Christ to be true literallie in deed as Christ spake it This is a loose kinde of Logique You bring in for confirmation of the proposition the proposition it selfe and say Ecce mater tua Behold thy mother Thâ—â— when the Catholiques demaund of you to prooue your proposition of Hoc est câ—â—pus meum whether it must be taken corporallie or spirituallie grammaticallie oâ— misticallie In Schools it is called Petitio principij then you bring the proposition it selfe and say Hoc est corpus meum to prooue Hoc est corpus meum and so you would prooue idem per idem which is verie childish and a begging of that as graunted which is yet in question betwixt vs and vndetermined VVhether the woords Behould thy mother had one or lyke sence with the woords This is my bodye Fitzimon 49. WE approue our sacrament to be the true body and blood of Christ because he being the Trueth and whose saying as the prophet saith is effected Ioan. 14.6 Dixit facta sunt mandauit creata sunt he spoke and it was done Psal 32.9 he commaunded and they were created because he I say 1. Cor. 11.24 Matt. 26.28 him selfe did affirme it to be his body which was to be deliuered and his blood which was to be shedd and consequently his true body and his true blood which truely and not only figuratiuely were deliuered and shedd These powerfull woords of Christ which your great Melancthon saith Melanct. l. 3. epist Zuing. Oecolamp fol. 132. Mat. 24.35 wil be one day thunder to the misbeleeuers and which woords when heauen and earthe will fayle will remayne are our foundation Yf the blessed Virgin Marie be sayd to be the mother and S. Ihon the sonne it is sayd in such maner as only to giue to vnderstand that he should honoure and cherishe hir as his mother and no otherwyse and so the scripture sheweth he conceaued it as being without any circumstance conioyned to conceaue otherwyse But in the B. Sacrament Christ a whole yeare befor in the sixt of S. Ihon haueing forwarned Ioan. 6.55 c. that he would giue to be eaten his true fleash which should be their meat truely and his true blood which should be their drincke truely at the last supper making his new testament all being very attentiue in solemne maner he tooke blessed and broak bread saying this is my body c. So that it is not an idle proofe or idem per idem to proue it to be Christ corporaly when we shew Christ our omnipotent Lord to haue affirmed it with the former circumstances more to this effect shall follow God willing in our 62. number 50. But you should haue prooued by other places of Scriptures Rider that Hoc est corâ—us meum changeth the nature and substance of bread and wine and you should haue proued by the Scriptures Esay 7.10 that the Prophets foreshewed this strange conâ—eption of Christ to be conceaued of bread as well as they did foreshew his conâ—eption of the virgin And you should haue prooued by the Scriptures that it is â—ot onelie a Sacrament but a sacrifice not onely Eucharisticall but as well proâ—itiatorie and not onelie profitable to the quicke but also to the dead nay not â—nelie for plagues among men but murren and diseases also among beasts Cum â—ultis alijs quae nunc c. Now shew by the Scriptures that Hoc est corpus meum hath such a sence that the simple people may repose themselues more securely vpon your opinion and proofes But till you prooue it which you can neuer doe they must know you haue and doe deceiue them with false expositions against veritie antiquitie auâ—horitie yea consent of the old Church of Rome VVhether Christs woords doe testifie a change of nature And whether it was prophecied 50. THe nature of bread and wyne must be changed Fitzimon when they are turned into the body and blood of Christ one proofe serueth to proue the one and the other What proueth Eua to be a woman Gen. 2. Exod. 43. Exod. 7.17 Ioan. 2.8 proueth hir not to â—e a bone wherof she was made What proueth Moises rodd turned to a serpent and after into a rodd the riuers of Egipt turned into blood water turned into wyne and all other such alterations proueth theÌ„ not to haue bene what thy were befor The prophets did shew this not conception but transubstantiation when they fortould that Christ should be a preest according to the ordre of Melchisedech who sacrificed in bread and wyne wherby was signified Psal 109.4 Hebr. 5.6.20 c. 11.17 Iuel in his reply art 1. saith Iuel the sacrifice of the holy communion I say who sacrificed by confession of VVhitaker as also did Christ according to his being a preest of that ordre and that can not be conceaued of ether of bothe but in bread and wyne For the other cruental sacrifice of his passion was done not actiuely by Christ but only passiuely and that rather according to the ordre of Aaron then of Melchisedech Malach. 1. The prophets did shew this transubstantiation when they fortould that among the Gentiles from east to west there should be a cleane oblation offred to Gods name in euery place c. Which can not be vnderstood of any thanksgiuing or prayses as you imagin such being not peculiar to the Gentils Chrysostom hom in ps 95. but frequent among the Iewes Vpon which woords saith S. Chrysostom Behould how cleerly and playnly he hath interpreted the mystical table which is the vnbloodie Host Yea besyds all other proofs by Scripturs and Fathers which by the mercie of God shal be afforded in our treating of the Masse take this also from your Beza Beza in cap. 22. Luc. u. 20. Regius in 2. par operum resp ad 2. libros Eâ—ky de missa c. 7. Bibl. l. 1. de paschate Israelit pag. 25. 26. Vrbanus Regius Tremelius and Bibliander That befor the coming of Christ the ancient Israelits were commanded to celebrat a figuratiue communion in bread and wyne in token that the Messias would institute no figuratiue but true and substantial communion in the same By which is proued to the full contentment euen of the least indifferent that for whom soeuer Christ offred it may be proffitable be they quick or dead such sacrifice contayning truely and substantialy the same
holinesse it selfe the holier by your crossing but I hope you will not take blessing in this sence but ioyne with the Disciples and vs that blessing of GOD signifieth praising of GOD or praying to GOD for one man to blesse another is nothing else but to praye for them and to beseech God that he would blesse them that is defend them protect them and be mercifull vnto them So Isaack blessed Iacob and Iacob the sonnes of Ioseph And so the LORD commaunded Moises to speake to Aaron and to his Sonnes saying Thus shall yee blesse the children of Israel and say vnto them The Lord blesse thee and keepe thee the Lord make his face to shine vpon thee and be mercifull vnto thee c. A Christian patterne not onelie for Priests but also for Pastours and Parents dailie to practise the one for his flocke the other for his familie yet both in the Lord from the Lord. Which blessings are deriued from Gods mercies hang not on the ends of Priests fingers Again you see blessing is praying with the mouth not crossing with the fingers as you vainlie foolishlie make your Ghostlie childrē beleeue that if you crosse them with your two fingers and a thumbe they are pardoned for their sinnes past and preserued that day from future daungers and euil spirits Which fingered blessing of yours is as powerfull to pardon sinne and feare away spirits as three sups of the Challice is to cure the chinne-cough This blessing was commaunded by God to be practised by Aaron the High-Priest and the rest of the Priests vpon Gods children but how far your blessing differs from this the simplest may iudge For first God commaunded this blessing the Pope your blessings This was by mouth onely yours with some mumbling wordes and charming crosses with your fingers This blessing was a prayer to desire God to blesse and you teach that in your breath and fingers there is a power a certain working or impression of some blessing vpon them by meanes of your said mumbling and crossing But your Priests agree with Gods Priests and your blessing with fingers with Gods Priests blessings with prayer of the heart and mouth euen as well as trueth and falsehood light and darknesse superstition and religion Christ and Belial And if the Catholiques will but diligently read this commandement of GOD giuen to the High-Priest and Priests in this place touching the manner how they should blesse Gods people I am resolued that few Catholiques in this kingdome heereafter will kneele at your feet or beg at your hand any finger benediction or crossing because is hath no warrant from Gods word and therefore ten thousand of them not worth a farthing How the Priests blesse the Sacrament You crosse the cup or Challice with a set number of crosses and gestures sometimes blowing ouer the Chalice sometimes crossing it sometimes hiding it that none must see it then ioyning and disioyning of your thumbe and two fingers with manie moe such Apish toies childish trickes and charming prankes which haue neither foundation nor relation to Christs actions and institution How the Preachers of the gospell blesse the bread the cup. But we in administring this holy Sacrament confesse the greatnesse and grieuousnesse of our sinnes that can no otherwise bee pardoned but in Christes bloudie and bitter passion and wee giue thankes to God for Christs blessed obedience to the shamefull death of the cursed crosse by which he hath satisfied Gods wrath and wrought our reconciliation in the bloud of the same and continue this Sacrament as he instituted and commaunded in reuerence and rememberance thereof without addition alteration or subtraction And pray that our vnworthinesse and want of faith hinder not our spirituall vnion reall presence with Christ which is offered in the word of institution and sealed in the right receiuing of the Sacrament This is the force and effect of this word Blesse the true vse wherof Christ by his practize deliuered the Primitiue Church Fathers and we imitate Now whether your blessing in the Sacrament and your blessing by crossing the people or ours come neerer to Gods word and Christs practize let the best minded to Gods truth iudge and then with GODS trueth ioyne Thus much for your Addition misunderstanding and misapplication Now to your Omission or Subtraction of a whole verse Omission or Subtraction You bring for proofe of your carnall presence the 26. verse and the 28. verse Caluin procedeth further Caluin 1. Cor. 10.16 Iewell cō Hard. art 1. diuis 9. pa. 23. confuting Erasmus and all others who indeuoure to confound as all one blessing and giuing thanks Iewell telleth that the meaning of Christs woords Hoc facite is take ye bread blesse it breake it and giue it in my remembrance Now to my thinking reason would haue aduised our aduersaries to haue made a clean contrary inference that yf the greeke vsual woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue thanks be some time and especialy in our controuersie taken to blesse that the propre woord to blesse especialy to so solemne a ceremonie ought not to be taken only to giue thancks Somewhat also must be said of the blessing by making Crosses least M. Rider applaud to him selfe for not haueing disaduantage in any thing he hath propounded First then euen by Scripturs is it manifest that when the angels were commanded to marke Gods especial elected Ezech. 9.4 Niceph. l. 2. c. 42. Basil l. de Spiritu sancto c. 27. Tertull. l. de corona militis Athanas l. de incarnat verbi Hieron ep ad Demetriadē epist 128. August tra 18. in Ioan. Cyrill 4. Catech. Illuminat Chrysost hom 21. 27. 36. ad pop Antioch Ambros. Serm. 45. August serm 19. de Sanctis Idem trac 118. in Ioā vide Gretserū de Cruce l. 3. c. 6. Hieron ad Pam. ad Rustic in vita Hilarion Antonij August epist. 59. lib. 22. de ciu c. 8. Beda in hist Augl l. 3. c. 26. the marke or character to haue bene the leter thau or our leter T. in their forheads which is a perfect Crosse to all mens eyes Also by relation of Nicephorus of S. Ihon Euangelist Vbi se signo crucis muniuisset in monumentum descendit When he had fortified him selfe with the signe of the Crosse he discended into the monument S. Basil and Tertullian affirme to make the signe of the Crosse to be an Apostolical tradition Tertullian Athanase Hierome Augustin Cyrill of Hierusalem Chrysostom Ambrose and all Fathers without exception doe exhort and aduise all Christians at rising appareilling washing sitting eating at euery action and tyme to arme them selues with the signe of the Crosse as propre to Christians Wherof saith S. Augustin Hoc ad victoriam prouehit hoc veneficia destruit omnia daemonum machinamenta ad nihilum redigit this aduaunceth our victorie this distroyeth witchcraft and frustrateth all attempts of the deuil Without which saithe
he againe and all other Fathers noe Sacrament is thought duely ministred Saint Hierom telleth you how thronges of people flocked to haue S. Epiphanius and Hilarions blessing to them and their children And writing to Rustic bishop of Narbon he blameth him for disalowing a simple secular priest to blesse the people saying Benedicere populo non debet qui Christum etiam meruit consecrare Should not he blesse the people who deserueth to consecrat Christ S. Augustin relateth him selfe and others to haue vsed lyke deuotion Beda telleth how in England the godly Christians would trudge befor in highe wayes and crosse passages to obtayne preests blessing by mowthe or hand For the one doth not exclude the other So that it is tyme M. Rider to leaue this forme of argument by one trueth to exclude the other when both may consist together I grant you spent this trauayle against the Crosse when you were a puritan now perhapps you dare not Christen a child without it In the mean tyme by your great wysdome you haue made to Catholicks and protestants many good points God be praysed knowen which had bene more to your behoofe vnreuealed To conclude the vanitie of his long digression manifowldly appearing otherwise it is not also obscure in this that whether blessing and thanksgiuing had bene all one as is demōstrated not haue to bene yet it had imported nothing in the world to our cōtrouersie For the blessing being accidental not essential to the mater and forme of consecration the vse of it did only shew a greater solemnitie followed by Christ in the institution of the Sacrament and no necessitie That we are often bidd by M. Rider to read these and those in greeke gentle Reader he biddeth vs to doe for ostentation what he can not doe him selfe For in my particular knowledge and experience a blynd man hath as much sight in his eyes as he hathe good greeke in his head And yf we had found in greeke what he pretendeth you now vnderstand how litle it had bene to his proffit or our hinderance The 24. 25. 26 27 vntruth Vntruethes are heaped in this last discourse plentifully The 24. notoriouse vntrueth is that we teache our spiritual children they be pardoned from synns and preserued from dangers and spirits yf we crosse them with two fingers and a thumb The 25. that the pope and not God commandeth our blessing with the Crosse The 26. that we vse mumbling woords and charming Crosses We leaue charmings and coniurings for hereticks Nota sunt commercia haereticorum cum magis Tertul. de prescrip c. 43. Vide num 100. Ezech. 9.4 the intermedling of hereticks and magitians saith Tertullian are notorious Our crossing is no charming vnles God his angels were charmers of which see after in the 100. number The 27. that we teache a certayne power to be in our breath and fingers Such maters as these would seeme to deserue our allegations wher we teach these points But it is sufficient that vnles they be beleeued vpon puritan faith troth and honestie ther is no other proofe to auerr them Now I will in this conuict M. Rider both to be a puritan although the puritants respect him not and also to mis-informe our doctrin and that by the protestants euen of England and that befor his Maiestie in the conference sett foorth by Barlow anno 1605. pag. 73.74 as his royal Maiestie doubted not to acknowledge saying I am giuen to vnderstand by the bishops and I fynd it true that the papists them selues did neuer ascribe any power or spiritual grace to the signe of the Crosse Such a testimonie is a lawfull defense I trow against M. Rider both that he degenerateth from the doctrin of the bishops of England and falsifyeth our doctrin which is now lawfully warranted to thinke so of the Crosse as the best protestants do approue it The 28. vntruth The 28. that our blessing agreeth with Gods preists blessing no more then superstition with religion For I haue shewed it to haue proceeded from God by his Angel to haue bene practised by his Apostles and receaued by all the Fathers and primatiue Church The 29. 30. 31. vntruth The 29. 30. and 31. at least are included from the parcell your Apish toyes childishe tricks c. to the ende so perspicuously as no auditour most fauorable would take in his accompts and discharge him more sparingly Now let vs giue place M. Rider is at leyngthe to tumble into his mater in controuersie after his long peregrination to crossings charmings greeke and reprehensions Rider 54. But now to the rest of the bodie of the text and controuersie Wherein first let vs examine whether your two propositions this is my bodie and this is my bloud of the new Testament c. be proper or figuratiue litterall or Sacramentall For if they be improper borrowed figuratiue and Sacramental they prooue neither your Transubstantiation nor your carnall reall presence but euen plainlie disprooue them Augustin de doctr christiana lib. 3 cap. 16. pag. 23. Parisijs 1586. Saint Augustines rule before recited if you would be ruled by it but neither Scriptures nor Fathers can rule you but you will ouer rule them would presentlie satisfie you that these two propositions must be figuratiue the latter you confesse but the former as yet you wil not His words againe for the Readers good I wil repeat and they be these If the scripture seem to command any vile or ill fact the speech is figuratiue as Except yee eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you Facinus vel flagitium videtur iubere Christ seemeth to commaund a wicked act that is carnallie and grosly to eate Christs flesh Ether confute S. Aug. or confesse your error the firste is impossible the second were commendable Read it it containes but 6. or 7. lines The marginall note there condemes your litterall fence c. it is therefore a figuratiue speech So that Augustine thus reasons against you To eate Christs flesh and drinke Christs bloud corporallie is a hainous thing therefore Christes wordes be figuratiue so that if to eate Christes flesh with our mouths and teare his flesh with our teeth as also actually drinking of his bloud bee hainous and wicked why doe you so eagerly presse the litterall fence of these your two propositions against trueth against faith and the auncient Fathers Augustine in that short 15. chap. of the same booke immediatly going before wisheth alwayes the interpretation of these and all other figuratiue speeches to be brought ad regnum charitatis to the kingdome of charitie to haue their true exposition Now if you expounde this litterallie and properlie you forsake Augustines rule charities kingdome and the Apostolicall and Catholike exposition It is but small charitie to deuoure the food of a friend but to eate and deuoure corporallie and gutturallie the precious bodie and
2. epist 50. ad Bonifac. in fine Tom. 5. de Ciu. l. 2. c. 25. But would you know what is to be against charities kingdome S. Augustin aunswereth Non est autem particeps diuinae charitatis qui hostis est vnitatis he is not partaker of diuine charitie who is an enemie of vnitie No catholick saythe he no fruitfull communion Therfor good M. Rider Aug. To. 10. de verb. Apo. ser 22. circa fineÌ„ let this goulden exhortation of S. Augustin take place after so many mis-informations of his perswasion VVould God saith he they would not feare them to whom long time they haue sould erroure for they respect them they are ashamed toward humane infirmitie and not toward inuincible veritie And they feare to be expostulated with all in this maner VVhy therfor haue you deceaued vs why haue you seduced vs why haue you affirmed so much ill and falshood They should aunswer yf they feared God it was humane to erre but diabolical through animositie to remayne in erroure And a litle after Let them say to their beleeuers we haue fayled together let vs retire from errour together VVe haue bene guydes to you and you followed to your fall will you not follow vs when we conduct you to the Church I pray God this exhortation may take effect according to the intention and worthe therof In the meane tyme it is the 33. vntrueth that we ouer-rule Scripturs and Fathers The 33. 34. 35. 35. 37. vntruth The 34. that we confesse to be figuratiue that is as you vnderstand only figuratiue these woords of Christ this is my blood of the new testament The 35. that Augustin reasoneth against Capharnaits who would not beleeue the woords of Christ no more them protestants in these tymes The 36. that by our literal exposition we forsake Augustins rule charities kingdome Apostolical and Catholick exposition The 37. that we be Caphernaits and Canibals I wil not requite his Theons style and bad demeanure knowing that it is for want of mater because Eccli 21. non est sensus vbi est amaritudo ther is no sense wher there is bitternes Yf vaunting were victorie reproaches reproofe dispising disconfiting M. Rider had bene as victorious as Cesar or Alexander as subtile and solid a disprouer as a second prophet Daniel as great a vanquisher as the faire king Arthure Rider Amb. lib. 4. de Sacrament to cap. 5. 55. Ambrose is of the same opinion with vs against you saying Fac nobis inquit oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Iesu Christi make vnto vs saith the Priest this oblation that it may bee allowable reasonable and acceptable which is a figure of the bodie and bloud of our Lord Iesus Christ And Ambrose presentlie after saith the new Testament is confirmed by bloud in a figure of which bloud wee receiue the misticall bloud By these words the Reader may see that Ambrose and the Church in his dayes tooke it not for the naturall bodie of Christ but for a figure of his bodie and therefore cease to bragge heere to the simple of Ambrose and Augustine for they are not of your opinion Innocent Papae lib. tertius ca. 12. Fol. 148. and there shal you see the foolish and phantastical reasons the Pope giues for those said crosses And in the Canon of the Masse you haue these words of Ambrose in that part which begins Quam oblationem but you deale deceitfully with Gods people for you leaue out these words quod est forma corporis and there dash in fiue red crosses and still teach the people it is Catholicke doctrine and the old religion but these iuglings with the Fathers must be left or else good men that follow those Fathers will doubt that Gods spirit hath left you How dishonestly S. Ambrose is treated by M. Rider Fitzimon Ambros. l. 4. de Sacram c. 5. 55. S. Ambrose is as fowly or rather worse vsed then S. Augustin Compare M. Riders woords and these together in the very same chapter In sanctis manibus suis accepit panem Antequam consecretur panis est vbi autem verba Christi accesserint corpus est Christi Deinde audi dicentem accipite edite ex eo omnes hoc est enim corpus meum Et ante verba Christi Calix est vini aquae plenus Vbi verba Christi operata fuerint ibi sanguis efficitur qui plebem redemit Paulo post Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Numquid debemus de eius fide testificatione dubitare In his sacred hands sayth S. Ambrose he tooke bread Befor it be consecrated it is bread but when the words of Christ come it is the body of Christ then heare him saying take and eate of this all for this is my bodie And befor the woords of Christ the chalice is full of water und wyne VVhen the woords of Christ haue operated the blood is made which redeemed the people A litle after Our Lord Iesus him selfe testifieth vnto vs that we receaue his body and blood should we doubt of his trueth and testimonie Could you M. Rider Ambros. l. 4. de Sacram c. 5. in ether godly or honest disposition conceaue S. Ambrose thus speaking to thinke that in the sacrament was not the natural body of Christ but only a figure therof because he mentioned as we professe a figure to be therin Could you mistake without deepe hypochrisie these woords of his but when the woords of Christ come it which befor consecration was but bread is the body of Christ the blood is made which hathe redeemed the people Is not this a shamelesse resolution in making denials affirmations an act of such a carelesse man as is mentioned in Horace who had forfetted his credit abroad among all men freends and foes yet fayned to them of his priuat howshould that all went well and nothing against him saying Horacius lib. 1. Satyra 1. Populus me sibilat at mihi plaudo ipse domi The world doth hiss at me but yet I applaud to my selfe at home For opposition of S. Ambrose to protestantcy Causeus sayd he was bewitched by the deuil And truly in this point as after in treating of him in particular shal God willing be notifyed none was euer more opposit to them then he How lowde therfor The 38. vntruth hath M. Rider made his 38. vntrueth that Ambrose and the churche in his dayes thowght with him against vs But a mercenary minde to please man selleth it selfe rather then it would seeme disproueable S. Aug. late exhortation I feare will not benifit one of this humor 56. And Augustine else where saith Rider Aug. in â—narratione Psal 3. pag. 7. col 1. Printed at Paris anno 1566. August tom 6. contra Adimant cap. 12. Christ commended and deliuered to his disciples the figure of his body and bloud
And Origin saith Not the matter of bread but the words recited ouer it doth profit the worthy receiuer this I speake saith he of the typicall and figuratiue bodie which is in deede the Sacramentall bread Vpon the 15. of Mathew Augustine confuting Adimantus the Hereticke that held that the bloud in man was the onely soule of man aunswered it was so figuratiuely not otherwise and to prooue it he vseth this proposition of Christ Hoc est corpus meum this is my bodie saying Possum etiam interpretari illud praeceptum in signo positum esse non enim dubitauit Dominus dicere hoc est corpus meum cùm signum daret corporis sui I maye saith Augustine expound the precept of Christ figuratiuelie for the Lord doubted not to say this is my bodie when he gaue the figure of his bodie Augustine saith Hoc est corpus meum is a phrase figuratiue you say no but it is litterall Now let the Catholicks take this Friendlie Caueat to heart for they haue no reason to follow you that forsake the Fathers and heere may you see that our exposition is auncient Catholicke and Apostolicall yours new priuate and hereticall Tertullian an ancient Father saith Acceptum panem distributum discipulis Tertull. lib. 4. contra Marcion pag. 133. line 26. c. The bread which was taken and giuen to his disciples Christ made his bodie by saying this is my bodie that is the figure of my bodie what could be more spoken of them for vs against you Hierome super 26. Math. Ambrose in 1. Cor. 11. And Hierome calls it a representation of the truth of Christs bodie and bloud and not the body and bloud And Ambrose seconds his former sayings in these words In edendo c. In eating and drinking the bread and wine we doe signifie the flesh and bloud which was offered for vs so that they doe but signifie the flesh and bloud they are not the flesh and bloud And Chrisostome saith Chris in hom 17 in Hebr. super 1. Cor. 11. Offerimus quidem sed ad recordationem and afterward Hoc autem sacrificium exemplar est illius c. We offer indeed but in rememberance of his death this sacrifice is a token or figure of that sacrifice the thing that we do is done in remēberance of the thing that was done by Christ before c. Here is a manifest place against you Chrisost in hom 11. Math. which you shall neuer aunswere And elsewhere he saith in the same sanctified vessels there is not the bodie of Christ indeed but a misterie of the bodie is contained Clemens Alex. in padago lib. 1. cap. 6. pag. 18. line vlt. pag. 19. line 1. And Clemens Alexandrinus who liued 1300. yeares agoe saith Comedite carnes meas bibite sanguinem meum c. Eate yee my flesh and drincke my bloud meaning heereby vnder an allegorie or figure the meat drincke that is of faith of promise And the same reuerend Father in his second booke and second chapter of his Padagogi and 5. pag. and line 21 22 23. hath these words Ipse quoque vino vsus est nam ipse quoque homo vinum benedixit cùm dixit accipite bibite hoc est sanguis meus sanguis vitis c. For our Lord Christ vsed wine and blessed wine when he said take drincke this my bloud the bloud of the vine the word which is shed for manie for the remissiō of sinnes doth signifie allegorically the holy riuer of gladnesse Out of which I note First it is sanguis vitis the bloud of the grape properlie and that is wine It is called Christs bloud Sacramentallie and by way of signification Secōdlie it appeares to be figuratiue in this word shed for the bloud of the grape which is wine was not shed for manie but the bloud of Christ But you wil saye it is true before consecration but after consecration it is Christs verie naturall bloud No saith Clement immediatlie following Quod autem vinum esset quod benedictum est c. And that it was wine which was blessed hee sheweth againe when he saith to his disciples I will not drincke of the fruit of the vine c. Out of which premisses I note three things Read Clement follow Clem. First that that which you call cōsecration this learned Father calls it benediction Secondlie that after consecration the nature of wine remaineth still and it is not changed as you imagine Thirdly that the phrase is figuratiue and not proper Beda in Luc. 22. page 476. And venerable Beda our countrieman tells you that in England in his time the text was taken figuratiuely The solemnities of the old Passouer saith he being ended Christ commeth to the newe which the Church is desirous to continue in remembrance of her redemption that in stead of the flesh and bloud of a LAMBE hee substituting the Sacrament of his flesh and bloud in the figure of bread and wine might shew himselfe to be the same to whom the Lord sware and will not repent c. Beda called it not the naturall bodie of Christ that worketh out redemption but a remembrance of our redemption and a figure of it Thus the indifferent Reader may see that Augustine Ambrose Origin Tertullian Hierome Clemens Alexandrinus Beda and manie others which I omit for breuities sake all of them being auncient approoued writers and all of them of your owne Prints doe hold with vs against you that your propositions be not proper but Sacramentall improper significatiue representatiue allegoricall figuratiue which greatlie wounds the bodie of your cause and will weaken your credits with the Catholickes How the Fathers graunting a figure yet deny à figure as it is taken by protestants 56. I Graunt with S. Augustin the B. Sacrament to be a figure of Christ but requyre that you shew him to approue it Fitzimon a figure only I graunt with Origen it is Christs typical body grant you the rest of his opiniō in his owne woords deliuered The law of God sayth he now not in figurs or images as befor but in the very forme of trueth is acknowledged Origen hom 7. in lib. Num. And what befor were in an obscuritie shaddowed are now acclomplished in their forme and trueth It followeth Befor was baptisme in a figure in the clowd and in the sea but now regeneration is in forme in water and the holy Ghost Then was Manna in a figure meat now in forme is the fleash of the woord of God true meat according as he sayd my fleash is meat truely and my blood is drinke truely I craue no more then Tertullian affoordeth Tertull. l. 4. con Marcion as appeareth in the numbers cited in the 54. That Christ made the bread which was giuen to his disciples his body by saying this is my body that is the figure of his body in owtward apparence as in the forsayd numbers is
auowched Tertullian l. de resurrect Carnis Graunt you also with Tertullian that Caro corpore sanguine Christi vescitur vt anima de Deo saginetur the fleash not only the sowle is fedd with the body and blood of Christ that the sowle may be fatt in God Hieron ad Damasum de prodigo filio Wit hs Hierom I consent that the Sacrament is a representation do not you also impugne him saying Ipse Saluator est cuius quotidie carne vescimur cruore potamur It is our Saluiour him selfe Ambros. l. 4. de Sacram c. 14. with whose fleash we are dayly feed whose blood we drinke I subscribe to S. Ambros that it is a signification do you no lesse that after consecration it is the fleash of Christ I allow with S. Chrysostom it is a remembrance Chrysost hom 60. ad pop Antioch and exemplar of Christs sacrifice vpon the Crosse for of that he speaketh do you no lesse when he saythe that in the Sacrament Christ is with vs non fide tantum sed ipsa re not in faythe only Clemens Alexandrin loco citato a Ridero but in very realitie I professe with Clement Alexandrinus to receaue Christ as he speaketh which is nothing to M. Riders intention and all other wayes it may be interpreted vnder an allegorie or figure as meat of faith c I coÌ„fesse also Ipsum Saluatorem intra pectus suscipi that our Saluiour him selfe is receaued into the breast I graunt all Beda in Luc. 22. that you alleage owt of Beda do you also not contradict your owne pretended witnesses but professe in the figure of bread and wyne is the Sacrament of Christs fleashe and blood Behould M. Rider you haue purchased that all which you haue here produced excepting vntruethes is freely and liberaly permitted but farr from your purpose or proffit Is it because a figure or allegorie is witnesed and that not only or without contradicting the substance that you and your only figure should seeme benefited I say with Gods woord and marke it well that Christ is a figure Sap. 7. 2. Cor. 4. Hebr. 1. Coloss 1. Ephes. 5. Luc. c. 12 c. 22. and image of his Fathers substance will you inferr that therfor he is not the selfe same substance with the Father I say Christ is spiritualy and figuratiuely the head of his Churche will you inferr that therfor he hathe not a material head I say that his baptisme and Crosse are taken some tyme spiritualy or figuratiuely will you inferr that therfor his material baptisme and sensible suffring should be excluded I say that he was habitu inuentus vt homo Philip 2. in shape found as a man wil you say that therfor he was no man It is no lesse against Scriptures and Fathers to doe the one then the other to exclude substance in the Sacrament for being together a figure and to doe it in the instances alleaged Therfor as I graunt and shew figure and veritie spirit and letter shaddow and substance by euery autheure by your selfe produced so reciprocally do not misinforme any longer but say although they affirme figure spirit and shaddow so they do not contradict veritie letter and substance Otherwyse euery Reader will condemne your honestie woords and learning as but a figure without veritie a spirit without letter and shaddow without substance Isichius in leuit l. 6. c. 22. So certifyeth saying He receaueth by ignoraÌ„ce who knoweth not this to be the body and bloud according to the trueth Which is as much to say as who by faythles fayth receaueth a figure without trueth of the thing figured he hath receaued according to ignorance and infidelitie But to your 4. Notes 1. grownded vpon Christs blood called wyne 2. consecration called benediction 3. wyne not changed because still called wyne 4. figuratiue phrase therfor not propre I aunsweare to the first and third that it is a custome in Gods woord and not only in holy Fathers to call thinges altered by their former names or according to the outward lyknes they represent Exod. c. 7. Toâ— 2. Gen. 18. As for example Aarons rodd deuowred their rodds wheras they were now no rodds but Serpents Raphael is called a yong man three angels three yong men according to their only outward resemblance I aunswer to the second and last that the name benediction doth rather approue the consecration then disanull it and the name figure not exclude propietie as aforsayd The premisses considered no man will deny the 39. vntrueth The 39. vntruth to be that his exposition is ancient Catholick and Apostolical ours new priuat and heretical Pardon him being of their fellow shipp whose spirit consisteth as Vincent Lirinensis cap. 26. sayth in contrarietie vt ignorantia scientiae caligo serenitatis tenebrae luminis appellatione fucentur that ignorance with them masketh vnder the name of knowledge clowds of cleernes and darkenes of light So that as Luther him selfe confesseth the dayes are come in quibus omnia libentissime docemus audimus praeter ea que sunt anâ—iquae solidae veritatis Luth. l. cont Catharin VVherin he and his compagnie do most willingly heare and teach all things els besyd things that are of ancient and solide veritie Therfor as I sayd pardon him in following his trade and their trayne which is now described when he claymeth his profession to be owld and ours new Let vs only be his Referendaries for escapes or vntruethes not to be omitted in his confession when God of his infinit clemencie will grawnt him grace for which I pray perhapp as much as him selfe to repent The 40. The 40. 41 42. vntruthe vntrueth that we might neuer aunswer his obiection owt of Chrisostom as also that in the 11. hom vpon Mathew he hath any woord of what is by M. Rider alleadged The 41. that Beda telleth in England in his tyme the text was taken figuratiuely The 42. That these Fathers do howld against vs wheras we professe in euery place as much as from them can lawfully be challenged Let fouer or fiue small vntruethes passe among the rest that it be knowen I keepe the bulke as small as is possible 57. But you will say these testimonies of these Fathers Rider though of your owne Prints yet they prooue nothing against you vnlesse the Church of Rome should receiue and allow that exposition of the Fathers to be Catholicke If you should so replie surely it were a weake replication and subiect to manie exceptions and you would wring I cannot say wrong the church of Rome that she should hold a doctrine against all the old Doctors But if you will thus replie to bleare the eies of the simple yet will I frustrate your expectation for now I will shew you that the auncient Popes and the auncient Church of Rome held as these Fathers did that the proposition Hoc est corpus meum to be significatiue and improper
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
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
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
Luther the ancient testameÌ„t as resolutly excluded all together as was the neweby Ochinus Ne ingeratur nobis Moises nos in nouo testamento Moisem nec videre nec audire volumus let not Moises be thrust vpon vs we in the new testament will not ether regard or hear him tom 3. Ienen in 1. parte The same was done be others against Moises as testifyeth Iac. Curio loc cit That he had rather neuer preache then propound any thing out of Moises That he that dothe alleage any thing of his doth depriue Christ of the harts of men That Moises belongeth nothing to vs. That he receaueth him not for otherwyse he should also receaue all Iewish ceremonies That his gouernement is fayled and him selfe dead That Moises belongeth only to Iewes and not to Christians Sander de Schism Anglic. lib. 2. pag. 272. Persons exameÌ„ parâ— 3. pag. 332. To the same concerning the new testament Bucer yf all be true whiche the euangelists do sett downe Christ must be truly realy in the Sacrament But whether we be bound to beleeue absolutly euery thing sett downe by them to be true or noe he would not be iudge By which appeareth that what thes men list to beleeue being but of their owne imaginations they make it to be inspired by the holy ghost to be the most sacred scripture them selues to be euangelists their testimonyes to be bastant to iudge angels and men what also displeaseth their stomacks be it in new or ould testament they raze cancel reiect and abiure it as apochriphal not haueing any more reason or authoritie for any parcels exclusion or condemnation then ther fellowes for many whole volums and both ould and new testament together Neither in this are they yet satisfyed but certifie that the holy ghost him selfe suggereret tantum quaecunque Christus ante ore docuerat hanc restrictionem attente esse notandam could suggest or teache nothing but what Christ befor deliuered by mouthe and suche restraint and limitation to be sayth Calu. l. 4. Instit. c. 8. n. 8. Caluin heedfully noted Yet Christ him selfe telling in his gospell that he had many things wherof as then they were not capable which the holy ghost should in tyme reueale as also teache them all trueth neuer the less they would not hold or stopp in suche their so desperat abhominations How Contrary to them is S. Chrysostom saying ideo spiritui seruata est maior doctrinae portio ne putarent illum minorem Hom. 1. in Acta Therfor c. Ioan. 16.13 What is sayd of impugning the holy Ghost for scriptures belongeth also to traditions such as few of them but consent to parte of them although they be not extant in Scripture as to the blessed Trinitie and consubstantialitie of persons the perpetual virginitie of our Ladie the obseruation of Sonday not of the Sabbaoth the baptising of infants the communion receauing fasting the feasts of easter c. which traditions as all other acknowledged by the Churche Ioan. 16.13 haue issued from the holy Ghost according Christs promise that he should not only teache vz by word but also suggest by inspiration all trueth Yf I affected not breuitie what Fathers monuments for traditions what fowle dealing of Sectarists against them mentioned in Martins discouerie cap. 2. could I alleage Fowerthly S. August in quaest ex vtroque test q. 102. according to S. Augustin they impugne the holy Ghost who impute euident miracles frequent in Gods Churche gouerned by the holy Ghost to the deuil VpoÌ„ which occasioÌ„ of the Pharisees saying that in Beelzebub Christ cast out deuils Christ our Saluiour entred to discourse of the synn against the holy Ghost shewing therby to pertayne to the holy Ghost all miraculouse operations But of miracles which are lawfull and how to be knowen we are after to dispute For to conclude what ther beleefe is against the holy Ghost is testified when the first reforming Apostle of Morauia Irrisit Spiritum sanctum seque diceret volle potius redire in coenobium quà m credere in Spiritum sanctum Did flowt at the holy Ghost saying he would returne sooner to the cloistre then beleeue in him Prateolus l. 10. c. 10. Fiftly they impugne the other parte of the Catholick Churche which in deede should be a distinct article who can not abyde the name of Catholick as appeareth before nor the name of Churche in their principal Bible of the yeare 1562. but excluded it wholy without redemption placing for the name Churche the name of congregation And wheras they weare confounded at such profane odious interpretation considering it shewed a hatred against the chaste spouse of Christ a distrust to be tryed by the churche whom who heareth not is as far from saluation as any publican or Ethnick and argued a publick reuolt or rebellion from Christ him selfe head of the Churche they amended it in their later translations Math 16.18 with worlds shame yet so nicely as in one cheef place of Scripture wher Christ sayd to S. Peter vpon this rock I will build my Churche the bible of the yeare 1577. retayned still in liew of Church the name of congregation which properly belongeth only to beasts and by application is transferred to men Sixtly they impugne this second parte who affirme the Mother Churche may err in any point of beleefe considering Christs promises Math. 16. Luc. 22. Ioan. 14. Act. 2. Luc. 22. that the gates of hell nether by errour nor by violence should neuer preuayle against it the faythe therof should neuer fayle the holy Ghost teacher of all trueth should perpetually remayne with it that it is a spotles spouse without all wrinckle that it being conuerted should confirme all others c. Fox Acts. pag. 1359. Iewel repl con Hard. art 4. diu 14. 21. pag. 249. 268. Calu. l. 4. Instit. c. 2. n. 2. 3. c. Vide Campâ—ani rationâ—m vlt. De Luther Vide num 17. Calu. Instruc con Libertin c. 13. Such mother Church to be it only of Rome all Fathers and most sectarists them selues profess Nether can it be denyed considering it only hathe vniuersalitie consent and antiquitie as appeareth n. 4. Considering also that no other peofession hath holynes in lyfe or doctrin which accompanie on another as the good and bad fruict the good and bad tree Witnes first for doctrin all hithertho in this examination alleadged and secondly Luther saying the commandements of God not to belong to Christians Witnes next Caluin saying in other mens name but in his owne doctrin Concupiuit quis vxorem proximi sui ea potiatur si potest certò enim scit se nihil alienum à voluntate Dei facere Audacter eripiat vel vi vel fraude fortunas proximorum nihil enim suscipiet nisi Deo volente vel probante hathe any coueted his neighbours wyfe let him inioye hir yf he can for he knoweth assuredly he doth nothing
another Patron when one coueted to choose S. Peter another S. Paul c. At leingth by aduise of one of best iudgement they elected the B. Trinitie for theire Patron saying Yf the king for other respects wowld also degrade or depose S. Peter and Paul yet yf any would maintayne their state against him none cowld more forcibly then the B. Trinitie In the 9. number of this examination But alas how in this examination in diuers articles is the very sayd diuine Trinitie deryded blasphemed and detested In Christ Iesus is not his birthe and sacred Mother his merits his wysdome his dutie to his Father his whole passion his promises his miracles In the first 24. nuÌ„bre in the 8 9. 10 11. 12. 13. 14. 15. 16 17 18 of this â—â—amination Of the holy ghost exam n. 18. his resurrection ascension his diuinitie his sowle his body his lyfe his deathe no lesse then apparently contemned and altogether drawen into distrust Of the holy Ghost for his deuinitie eternitie coequalitie of his operation in inspyring the holy Apostles in conseruing and preseruing the Churche in sanctification by Sacraments of his being good and not the autheur of euil In the 16. and 20. numb of this examination of his authoritie beyond the written woord and the lyke how cowld he more abhominably be misbeleeued then by thes Mates Of heauen and hell of the sowls immortalitie of any trueth hitherto in Christian beleefe what more disdaynfull dowbts exceptions or falsifications then are produced by their palpable speeches cowld euen by sathan him selfe be vomited And whiche is worthye of principal deploration they who haue thus transformed God into a deuil making him authoure of all euil they who haue defyed and denied Christs dignitie lyfe death and all his merits they who haue thus impugned the holy Ghost they who from one God and three persons haue to their power wreasted all omnipotencie wysdome and veritie Exam. numb 10. Vide in principio an 21. seq Exa 18. 19 numb Exam. numb 1. 4. 7. 18. and befor n. 38. they who haue misdoubted Churche ane Saincts heauen and earthe lyfe of bodyes and sowls these men I say confessing their perswasions receaued by dreams and deuils professing the infidelitie and impyetie insueing therby acknowledging their shame and repentance of their owne doctrin lyuing and dying detestably by their owne open declarations yet that they haue had and as yet haue so many so otherwyse plausible in their natural dispositions so desperatly and lamentably remayning in the pernitiouse courses by such begun For my part Calu. in 1. Cor. cap. 4. v. 19. I committ their amendment to Gods great mercie perclosing this examination to Caluin and all late reformers in Caluins owne woords Your gospell of whiche yow vawnt so excessiuely wher consisteth it for the most parte but in the tong Calu. in c. 14. Ioan. VVher is the renouation of lyfe wher is effectual spiritualitie Experience doth teache that yow are altogether departed from God infected and repleanished with his hate and that yow obscure the light by your peruers inuentions Calu. in cap. 21. Ioan. whiche yow haue forged in your owne propre fantasies 23. Our first 71. numb What articles of the Creed my Aduersarye affirmed were ouer-throwen by our opinion are n. 71. testifyed rather to be muche confirmed therby And yf we were not assured therof we wowld perhapps haue excepted against or suppressed the symbole of the Apostles as Sectaries haue done ether generaly by disalowing all vnwritten traditions suche as is the creed or paricularly by disproueing many articles therof according their example of Christs discension into hell of the Catholick Churche of the communion of Saincts forgiuing of Synns c but our auerring the whole creed and their excepting against it doth shew vs and not them to be of consenting faythe with the autheurs of this beleefe 72. See now the fruits of your fained transubstansiation not full foure hundred yeares olde and yet forsooth you teach it is Apostoliall and Catholike whereas it lackes one thousand and two hundred yeares of that age But he that list to see the shifts and wranglings of your Schoolmen to vphold Lib. 4. sent fol. 257. this rotten Romish heresie InnoceÌ„tius 3. de sacro Altaris mysterio lib. cap. 20. per totum Distinct de coÌ„secr distinct 2. canon 1. pag. 429. let him read Guillermus Innocentius the third a Pope parent and patrone of this fable the first Canon of the second distinction where you shall finde in the Glosse there variae sunt opiniones VVhether Transubstantiation be but 400. yeares owld Fitzsimon The 75. vntruth S. Anselm in ep de Corpore Domini 73. THe numbring vp of the 75. grosse vntrueth at our first recowntre S. Anselme he a Sainct an Archbishop and an English man against his contry man challengeth to him selfe saying Panis substantiam post Dominici corporis consecrationem in altari superesse semper abhorruit pietas Christiana nuperue damnauit in Berengario Turonensi eiusue sequacibus The substance of bread to remayne on the altar after the consecration of our Lords body Christian pietie hathe euer abhorred and lately condemned in Berengarius of Tours and his followers Here is transubstantion and no bread remayning aboue fiue hondred yeares acknowledged Here is assured that Christian pietie not only then but before and euer did abhorr to beleeue the contrary Here is certifyed that Berengarius and his Complices for otherwyse surmising were condemned the yeare 1070. after Christ Therfor it must by thes woords be vnchristian impietie ether to howld your opinion or to affirme Innocent the third liuing aboue a 150. yeares after to haue bene first autheure of our opoinion Lanfranc con Berengar de Sacramento Corporis Sanguinis Domini O how much might I alleadge owt of holy Lanfrancus another Archbishop of Canterburie and one of the first and cheefest writers against Berengarius yf I affected prolixitie and declined not tediousnes One only sentence of his I will ingrosse in liew of all others Reliquum est fidem sanctae Ecclesiae compendiose exponamus Credimus terrenas substantias quae in mensa Dominica per sacerdotale ministerium diuinitus sanctificantur ineffabiliter incomprehensibiliter mirabiliter operante superna potentia coÌ„uertiin essentiam corporis Dominici reseruatis impariuÌ„ rerum speciebus quibusdam alijs qualitatibus ne percipientes cruda cruenta horrerent Et vt credentes fidei preimia ampliora perciperent Hanc fidem tenuit à priscis temporibus nunc tenet ecclesia quae totum disusaper orbem Catholica nominatur It resteth that we expound in briefe the faith of holy Church VVe beleeue the earthly substances which in our Lordes table by the Priests ministerie are diuinly sanctified vnspeakablie incomprehensibily heauenly power wonderfully working to be changed into the substance of our Lordes body the species of vnlike thinges preserued and
as deliuer bread to the hongry or to litle ones and the literal signification of deliuering is verifyed in Christs passion but not of breaking For he was deliuered for our synnes but I being able to say that he was also broken for vs in the B. Sacrifice of his body vnder the forme of bread and M. Rider denying such his sacrifice and not being able possibly to shew any other his breaking do you thinke that leauing to talke of deliuerie for breaking he knoweth what is with him or against him The amplifying of Christs promise in the present tence there being no promise in these woords this is my body which is broken for you sheweth such mates when they can gett a woord to wander against the trueth for Christ vsed then a present tence to testifye the efficacie of his institution of the B. Sacrament in which his body was presently deliuered inuisibly which was the next day to be deliuered visiblye therevpon they amplifie and descant at full wheras vpon the true and literal institution of Christ arcording the propre signification therof they walke so nicely Luth. tom 7. defen verb. caenae fol 383. as yf they were treading vpon egges Fearing sayth Luther to stumble and breake their necks at euery woord which Christ pronownced 83. In the first that Christs Rider birth and life though both innocent was not sufficient to cleanse my sinne In the second Christ would vndergoe shamefull buffets on the face pricking of thornes vpon his head piercing nailes into his hands and feete a bloudie speare into his blessed side before mans sinne could bee satisfied Gods wrath appeased Sathan death and hell conquered this our liuing Christ would haue his bodie broken for vs he would not leaue one sighein his soule for our sakes nor one drop of bloud in his bodie vnshed for our sinnes These comforts are expressed by this word broken which are not nor can be gathered by this word deliuered 83. In my Examination of the Creed in the 14. numbre Pitzsimon I haue shewed that euery meritt of Christ being of infinit valew had bene sufficient to redeeme a thowsand worlds and that his death and passion were suffred vpon his excessiue abundance of loue which was not content with what had bene sufficient but also powred owt it selfe beyond all respect and measure to the last drop of blood in his bodye for greater manifestation of his bountifull charitie toward mankinde How cometh my Warr-man and sayth that Christs death it selfe was not only not of superabundant affection but that beyond his death the very pearcing of his syde with a speare was necessary to clense his synne Which is blasphemie against all Scripture and Christianitie referring always our redemption to Christs holye passion I knowe not whence it coulde come to him but only to fulfill the saying of S. Nazianzen Inter se certant perinde atque non id metuant ne impijs erroribus sese constringant sed ne in hac re leuius tolerabiliusque peccent quà m alij They stryue among them selues as yf they had no feare to intangle them selues in impious errours but that euery of them be not behinde his compagnions in lesse offendinge Other aunswer is in the forsayd 14. number Rider 84. Another comfort is concealed from the Catholickes in omitting the 25. verse in these words Math. 25.40 Heb. 2.12.13.17 Ioh. 10.27 The newe Testament in my bloud Out of which euerie man may gather these comforts to himselfe by particular application First that I am not a straunger to Christ but one of his younger brethren and not onelie well knowne vnto him but also as well beloued of him which appeareth in this that hee did not onelie remember me in his last will but also most freelie and liberallie bequeathed vnto my soule and bodie most precious Legacies where wee may finde them registred most safelie kept in Gods booke and daylie pronounced in our Creed as remission of sinnes of both guilt punishment peace of conscience in this life at the latter day rising of my bodie from death and dust af erwards life eternall both to soule and bodie These Legacies be bequeathed and contained in this Testament which be hath not onely sealed outwardlie with Sacraments but also inwardlie with his bloud by faith to assure vs of the performance of his promise and therefore he addeth in my bloud so that all other Testaments Wils Buls or Pardons which are not sealed with Christs bloud but with lead or war are but counterfeit labels stitcht to Christs testament by some false forgeries of periured Notaries wherin they doe falselie promise remission of sinnes and the kingdome of heauen Fitzsimon 84. M. Rider shall pull off with his owne hands his maske of consolation by these woords the new testament in my blood and acknowledge to all Readers his contentment to be but forged and his cause and coÌ„science to be full of desolation by means of them First then he sayd in his 78 number that thes woords of Christ ordayned by one authoure haue one sense one sounde one ende with these woords of the ould testament this is the blood of the Couenant Exod. 24.8 But the sense of thes woords of Moises is that the ould testament was ratified by true and real blood substantialy sprinkled vpon the Israelits therfor the sense of Christs woords must lykewyse be yf as he saith they haue one sense that his new testament was made at his last supper and his true and real blood was substantialy powred into the mowthes of his Apostles which blood deliuered them after as S. Luke saith Lâ—c. 22.20 was to be shedd for them Now Sir what consolation haue you about yourt hart Are not you made your selfe to disguise your fayned countenance That Christ made his testament at his last supper it is first the confession of Musculus saying In the same supper being then nighe his death he made his testament How did Musculus ground his opinion because saith he Musculus in locis coÌ„ Cap. de cana n. 2. pag. 332. that a testament be made auaylably is requyred first that the maker therof be at his owne libertie for a slaue a seruant a sonn in his Fathers gouernement can make no testament This libertie had Christ at his supper and not at his death Also he must make executours so did Christ make his Apostles by this institution appointing them to dispense the grace of this testameÌ„t c. wheras ther was no such mater at his death I add that lawfull testaments are made by men befor their death when they are in good memorie and not at the instant of their death Which according to good protestantcie had great occasion in Christ our Saluiour whom at the tyme of his death they affirme to haue bene in desperation in torments of conscience c. as is assured in the 14. and 15. numbers of the Examination Is not this a good
brotherly helpe to M. Riders consolation by thes woords of Christ the new testament in my blood Math. 25.40 For a testament is not a testament till the partie dye And Christ at his supper dyed not otherwyse but mysticaly as in sacrifice therfor yf ther was a testament made such sacrifice is to be confessed Will you haue Christ him selfe manifest his making the new testament at his supper Why then at it he sayd mandatum nouum do vobis Ioan. 13.34 a new law I giue you Marke this sequel vpon this planted foundation Christ by confession of greatest protestants made his testament at his last supper and M. Rider accordeth therto confessing him in this present place and numbre to haue made his last will bequeathed legacies c. Well then I inferr both that he shedd or deliuered his blood at this table and also that he sacrificed him selfe which in effect is all one For by M. Riders confession among his legacies Ad Hebr. 9.22 at his supper one principal is the remission of our synnes But S. Paul saith Sine fanguinis effusione non fit remissio withowt shedding of blood ther is no remission Ergo or therfor Christ in his supper shed his blood by which he bequeathed such legacie of remission of synns Now yf Christ as M. Rider sayd in the precedent number could not clense his synn without death and yet that at his supper he bequeathed vnto him by his last wil remission of synns of both guilt and punishment as is saith he pronounced in the Creed wherof others may be iudges whether he vnderstand his Creede or noe considering that to this day all mortal men do feele the punishment at least of Adams guilt to be vnforgiuen as to one not only well knowen by him but also well beloued of him as his yonger brother they are his owne woords It must followe that Christ was sacrificed I mean incruentally to his heuenly Father at his last supper Ad Hebr. 9.16 both for his making then his testament vbi enim testamentum est mors necesse est intercedat authoris for wher a testament is it is necessarie the deathe of the testator happen as also for shedding his blood and fullfilling all figuratiue sacrifices of the owld law in which the blood was not only shedd but also the things sacrificed were first putt to deathe yet this shedding of blood is not to be vnderstood in any other then in a mysticall and impossible maner No body hathe ingaged M. Rider to confesse this trueth but him selfe Wherfor yf his pew-fellowes exclaime at him and say that he hath confessed the true shedding of Christs blood substantialy although not in propre forme but only vnder the forme of wyne vnderstanding by shedding only the powring therof into the mouthe of the Apostles at his Supper and also the Sacrifice of Christ therby which is the Masse without which his blood could not then be shedd nor his testament had bene auaylable for nondum valet dum viuit qui testatus est Ad Hebr. 9.17 it is not of force while the testator without all death mystical or corporal liueth and therby ratifyed all papistry and confownded all protestantcy and which might seeme most absurd allowed a duble death of Christ one at his Supper another vpon the cross S. August tom 8. in Psal 61. Let him aunswer first for the residue out of S Augustin Occultari potest ad tempus veritas vinci non potest Florere potest ad tempus iniquitas permanere non potest Veritie for a tyme may be hydd but it can not be vanquished Iniquitie may florishe for a space but can not continue And to that heynouse doctrin of Christs duble death let him denye it hardely and say that at his Supper was only anticipated in an incruental and incomprehensible maner and mysticaly not in his propre forme but of bread and wine and without violence the same death which succeeded in a cruental violent maner as it was one the same lambe of God sacrificed in bothe maners first incruentaly after cruentaly In teaching this doctrin first he hathe it assured to him by the connection of Scripturs here produced Secondly by Musculus an arche Protestant Calu. in libell de caena de vera Eccles refor Zuing. to 1. de canone misse fol 183 â—iblia de Trinit l. 2. pag. 89. Thirdly by the ancient Fathers vniuersaly whom Caluin and Zuinglius testifye to establishe this incruental sacrifice And Bibliander certifyeth it was the vndowbted beleefe of the ancient Israelits that Christ would institute such a sacrifice in bread and wyne Therfor Gentle M. Rider reioyce at those sugred woords of Christ this is my blood in the new testament not faynedly or by dissembling those remote causes alleaged but for the riche treasure left perpetualy to Gods Church of so pretious a sacrifice wherby force is giuen to all bulls and pardons necessarie for remission of our synns In truth I had forgotten to calculate incident vntruthes in a long tyme yet now am constrayned to score vp at least the 81. grosse vntruth The 81. vntruth that we teache other remission of synns then by Christs testament My good Sir affoord vs some citation of such our doctrin according to your promise to alleadge booke leafe c. or elss we will thinke that we may lawfully say yow ryde c. 85. These deceiuers must be told as Peter told Ananias Rider why hath Sathan fild thy heart that thou shouldest lie not onelie vnto men but also vnto the holie Gost Acts. 5.3 In Ananias heart there was a wicked conceit in his practises a wicked deceit and for his reward a suddaine death You Chaplens of the Pope doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament Christes blood which I will deliuer particularlie if I be vrged but you are deceiued and so you deceiue them and because you would keepe them still blinde that they should neither see your deceit nor theyr owne daunger therefore you kept this comfortable clause from them The new Testament in my bloud whithout which there is neither remission of sinns nor sauing of soules Another comfort you conceale from the deuout meditation of euerie good Christian which is In rememberance of me We read in histories after Iulius Caesar was slaine Suetonius Plutarch Marcus Anthonius made an Oration to the people of Rome in which he shewed Caesars loue and painted out verie Rhetoricallie Caesars bountie to them while he liued but in the heat of his speech he made a pause shewed them Caesars robes sprinkled with his princelie bloud shed by the bloudie hand of his cruell and malicious enemies which when the Cittizens sawe remembring his loue presentlie they ranne vpon the murtherers and slew them Did the Cittizens of Rome being Pagans reuenge Caesars death vppon his enemies onelie remembring his loue and liberalitie Then
it is a name proceeding from meere folly of man that Carolostad vtterly reiected it and that you must be satisfyed with the woord of seale which sayth Bruce God and Christ haue giuen to his Apostle c. Only yf this had bene sayd befor not couertly but playnly and sensiblye we had neuer inueyed against your figuratiue SacrameÌ„t Muscul in loc con c. de canan 2. pag. 327. but against your figuratiue seale And then according to Musculus had we bene neuer the nerer For seale is not fownd so conuenient to specifye your doctrin as appeareth by him in these woords the bread is the body of Christ nether naturaly nor personaly nor realy marke good M. Rider nor corporaly nor yet spiritualy agayne marke I pray you for in the 62. number you are shewed to be a falconer and therfor may obserue your game in your owne phrase nor figuratiuely good Sir attend nor significatiuely you will loose all your opinion yf you take not heede restat post haec omnia Westphal loc cit Clebitius in victoria veritatis ruina Papaâ—us Saxonici argum 12. vt dicamus panemesse corpus Domini sacramentaliter it remayneth after all these that we say the bread is the body of Christ sacramentaly So that this woord Sacrament is nethet allowed nor the woord seale retayned but Sacrament sayth Westphalus then only obserued when Caluinists may shift and lurk vnder it as in this case tearming it a brasen wall being at all other tymes disclaymed as noteth Clebitius Notwithstanding this foisting in of the new fangled woord Seal and enimitie against the woord Sacrament as else where against the woords Christ Churche Catholick traditions preests merit good woorks Romain real Trinitie consubstantial Crosse blesse c. Yet you shall behould our Reformer so Catonicaly to censure this lightnes as yf it had not bene his and his brethrens but our fault Sic curios simulant bacchanalia viuunt Yet mistake me not that I seeme to dissalowe the worde Seale in his naturall signification knowinge that it is founde applyed to Circumcision Gen. 17.10 Rom. 4.11 but what I indeuour is only to taxe this translation of wordes out of the owlde testament into the newe without al authoritie and occasion to prepare a way to exclude al Sacraments of the new testament by proouing them of no greater force then the ceremonies of the ould lawe with whom they agree in appellation P. Martyr 1. Cor. 11. His diuision of three sortes of faithe is borrowed out of Peter Martyr nothing belonginge to any matter in question S. Chrysost hom 45. in Ioan. nothing true and containing nothing needful to be refuted Lastly al his former discourse out of S. Chrisostom of treason by the violence toward the picture as much as toward the Prince in person although it ouerthroweth euery way image-breakers c. yet how it ouerthroweth the point in question is breefly to be declared Yf sayth S. Chrysostom the defylers of the kings robe be noe lesse then the tearers therof punishable what meruayle yf vncleane consciences receauing the body of Christ be as damnable as the crucifiers of him Wherby obserue how this maketh against Protestancie that the vncleane receaue the very body of Christ that it is more treason against Christ to abuse this Sacrament then against a kinge teare to a kings robe it is no lesse then to crucifie him 1. Cor. 10.16 The challice of benediction which wee blesse is it not the communication of the bodie of Christ And the bread which wee blesse is it not the participation of his flesh 97. GEntlemen yee wrong the Apostles text first in your abuse of words Rider Verse 21. secondlie in mistaking the sence Your words be these The challice of benediction Pauls words in Greeke that must be iudge betwixt vs and which wee doe follow if we will follow Christ are these The cup of thanksgiuing And the holie Ghost so expounds his owne meaning after calling it poculum Domini the cup of the Lord. But you are much to be blamed of all good men because you had rather follow some late corrupt translation vse some superstitious inkhorne termes latelie deuised and so forsake the olde Apostolical phrase which the holie Ghost vseth in that holie tongue and in which it is still recorded for our instruction either confesse your ignorance in the Greeke or your malice against the trueth that the Catholickes bee no longer seduced by you that long trusted in you and to your doctrine Againe you say The bread which we blesse we say as Paul said and the holie Ghost pend The bread which we breake Alasse alasse what sinne doe you commit in thus seducing Christs flocke and the Queens subiects who hitherto haue builded their faith vppon your bare words Is this plaine dealing with Gods heritage are you Catholicke Priestes I pray you certifie the Catholikes what tongue or traÌ„slation hath it thus as you pen it The bread which wee blesse I tell you plainelie yet in charitie that you doe belie the Texte falsifie the tongue and seeke to keepe the people in blinde ignorance and superstitious palpable darknes to their euerlasting condemnation vnlesse the Lord recal them and they repent them Paules wordes ar these in Greeke and so your owne Hieroms translation hath them The bread which we break But you are so besotted with the crossing of your fingers which you tel the people is the true Catholick blessing that you forget and forgoe the true blessinge of the cup which is the Apostolical thanksgeuing to God for our redemption purchased in Christs blood whereof the cup is the true signe Againe we say as the holy Ghoste indited it and Paule writte it The communion of the body of Christ you say as no learned man of the Greeke text euer saide Error in the sence of the Texte Rhem. Testament 1. Cor. 10. sect 4. the participation of his fleash Thus much I haue shewed how vntruly you deale First in abusing the wordes of the Apostle Secondly in seducing and deceauing the Catholickes Let here the charitable Catholickes iudge how you wil abuse theire eares with fables that dare thus falsifie the plaine text Now come to shew how you mistake the sence of the words in the text seeking by indirect wresting to make the text prooue your errour which it denieth in flat termes and truth For I assure the Catholickes that nor one word fillable letter or title of this text once sounds of your carnall presence You follow the Rhemish who in this place thus expounds the words of the Apostle The cup which we blesse that is to say the challice of consecration which we Apostles and priests by Christs commission do consecrate c. and afterwards it followeth the Apostle expresly referreth the benediction to the Challice and not to God making the holie bodie and the communicating thereof the effect of the benediction Now let me intreate you to aunswere me
is open to bring in all Poperie This is one great stepp to attayne S. Augustin to our syde â— Augst ser 2. de verbis Apost tr 26. 27. in Ioan. Idem de coÌ„sen EuaÌ„g l. 3. c. 1. tem 4. Idem in psal 33. Idem in cap. Vtrum sub de consecr dist 2. S. Aug. in ps 98. Idem ser de verb. euang citatur à Beda 1. Cor. 10. Idem l. 3. de Trin. c. 4. Idem cap. Nes autem de Consecr dist 2. Idem ibidem cap. Hoc est What need any longer delay in this mater when neuer any child of the Catholick Romain Church cryed more loudly then S. Augustin to Pope and poperie in the woords of the prophet VVe thy people and the flock of thy pasture-grounds will confesse our selues thine euerlastingly In the First 14. number he is found teaching to receaue the true bodye of Christ not only spiritualy 〈◊〉 in a visible Sacrament in veritate ipsa in truth it selfe In the 38. numb he is found teaching that Christ in the 6. chap. of S. Ihon amply treated of the B. Sacrament contrary to M. Riders denial therof In the 32. 〈◊〉 he is found teaching that Christ according to the letter was in diuers places at once In the 46. number he is found teaching that the body of Christ is not only a figure but also the veritie and that the same body which was borne of the B. Virgin Marie is giuen to be eaten In the 54. number he is found teaching that we eate our Lord yet in such maner as we harme him 〈…〉 our eating but rather arme and helpe our soules by such diuine participation In the 63. number he is found teaching that to preache Christ and to eate him are very different contrary to M. Rider affirming both to be all one In the 64. number he is found teaching that we should confesse faithfully what was before consecration but bread and wyne after consecration is the fleâ—â— and blood of Christ In the 70. number he is found teaching that it 〈◊〉 Christs fleash and blood which is receaued vnder the forme or lyknes of bread and wyne What more might be sayd or more effectualy and more oppositely to Protestantcy by any Pope or Papist in the world Now let vs giue eare to M. Rider First he fetcheth a long carrier of halfe his chapter before he euer stoupeth at this allegation out of S. Augustin Next leauing what I haue sayd he telleth what I should haue sayd When I play the puritan as I sayd before his direction would be more conuenient to leaue the mater and to dallye rownd about vp and downe off and on Thirdly that it is a similitud therfor no sillogisme I tould you before in the 43. number what logitian he is Aâ—â—ust 1. Topic. 14. Read Aristotle good sir and he will tell you that similituds may well be arguments Nay read the new testament and finde Christs arguments to haue bene vsualy but similituds At last he affirmeth playnly that Augustin telleth we should eate Christ with faythfull hart and mouth Why I aske no more but that it be graunted not only by harte but also by mouth Christ may be eaten But like a badd cow he stryketh downe with his heele all this milke euen in the very next woord which maketh the 135. vntruth that S. Augustin is contrary to vs. The 135. vntruth But I pray you what is the reason Forsooth saith he because he vttred thes woords as a similitude to another intention Yet againe let it be graunted him to haue vttred the woords and for the intention whatsoeuer it was it is knowen that he would not and could not lawfully for any purpose ratifie or insert false doctrin So that yf the woords be founde his mynde is notoriously expressed When no footing could be founded on these seely yf euer hetherto any reasons haue bene seely shifts and no answer framed or forged to this forcible allegation then bursteth out the 136. vntruth The 136. vntruth that we had alleaged many places vnfitly and vntruely yet shewed in none of them lesse learning and true meaning then in this But I â—ay as often before that I take no greater assurance of your being â—rampled by these allegations then by your pretending that I shewed small learning and not good meaning in them For what â—edlam beldame but might in impudent resolution saye as much â—f she had no other euasion And who behouldeth not but in this â—aying and in such maner is the very depth of infamie detected The 137. vntruth followeth close by The 137. vntruth that we had neuer read the â—lace in S. Augustin but snatcht it out of some ignorant Monkish Enchiridion What may be sayd to this facer of a bould cownteâ—ance in a cold cauterized conscience Nothing fitter and shorter â—hen out of the Poet Non tibi plus cordis sed minus oris adest No couradge new but lesse thy shame is fownd Yea the very derision of the name of Moncks is not only a demonâ—tration of his being abandoned by S. Augustin but a testimonie of â—is combination with ould hereticks S. Aug. tom 8. in psal 132. against whom S. Augustin manifouldly defendeth the profession of Moncks yea and suche â—heir very name wherof let these few proofs be witnesses Merito Elis displicet nomen Monachorum quia illi nolunt habitare in vnum cum fratribus VVorthely doth the name of Moncks displease them because they will not dwell in â—onsent with theire brethren Deinde perrexit Petilianus ore maledico in viâ—uperationem monasteriorum monachorum arguens etiam me quod hoc genus â—itae fuerit a me institutum Then Petilianus proceeded with a malitious mouth â—o disprayse monasteries and moncks reprouing me also that I had instituted that â—ynde of lyfe All his whole woorks are replenished with mention Idem tom 6. Cont. lit petil lib. 3. c. 40. commendation direction and defence of such profession All was one for my Caualiero he had a resolution to trample all truth vnâ—â—â— foote Vide Remiâ—d Rufum in duplicatione con Patronum Molinai fol. 76. Such was a lyke protestant not long since who being adâ—â—nished of his vnmeasurable lyes he answered Quam diu potero 〈◊〉 adferam Latebunt quam diupoterunt Valebunt apud vulgus ista mendacia 〈◊〉 long as I can I will indomadge let it remayne hidd as long as it may These lyes will auayle among the people O wofull yet generall o true yea shamefull Protestant intention What other could be his intention that saith by the 138. The 138. vntruth vntruth S. Augustin to affirme it which was sayd of our Sacrament to be figuratiuely spoken he only so saying of S. Pauls woords of mariage they shal be two in one fleash or where S. Augustin calleth in the woords of the Apostle mariage magâ—â—â— Sacramentum in Christo Ecclesia Ephes 5. The 139. vntruth a great sacrament
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
The 142. 143. 144. 145. 146 vntruth The 142. vntruth is that he will shew this allegation of Leo to be against vs. The 143. vntruth that we deale falsely with Gods woord and woorks of men The 144. that we haue deminished the authoritie of Popes and Fathers The 145. that the errour of Manichees had infected all Christendome For neuer was any heresie so vniuersal much lesse it of the Manichees The 146. vntruth that S. Leo saith the truth of Christs body and bloud to be as well in Baptisme as in the Eucharist For first this man that often blameth me yf I alleadge not woords next before or after my purpose although they had not bene pertinent he himself ouerskipped aboue a hondred lynes to fynde out some seely shroude remayning neuer the lesse as naked as the wood cock whose only beak is couered The woordes are Ecclesia quae de sponsi carne prodijt S. Leo loc citat quando ex latere crucifixi manante sanguine aqua Sacramentum redemptionis regenerationis accepit The Church which issued out of the fleash of hir spouse when out of the syde of him crucifyed flowing out blood and water she receaued the Sacrament of redemption and regeneration In which woords there is nether Baptisme nor Eucharist signifyed but only declared that the passion of Christ by similitude of effect called a Sacrament hath bene a redemption and regeneration to the Church What affinitie hath such woords with them by M. Rider lately related What a decretal and obstinat proceeding is this against perspicuous truth and in desperate deprauations to falsifie Fathers so wittingly to depraue euidences so contrariously It is Faedum mansisse diu vacuumue redijsse Filthye to haue sought so farre and departed so destitute The vsual artifice of such Doctors is when they are pressed and suppressed with any authoritie to search most carefully some woord in the place alleaged wherby they may in some shew euacuat the brunt of such authoritie being So infatuated with loathsomnes and hatred against Christs institution that therby being as Luther himselfe saith become madd and gyddye Luth. tom 7. fol. 397. what soeuer they take hould of although it be but a strawe yet they imagin it to be a speare and that at euery stroke they kill thowsandes Neuer could a Father expresse better the qualites of his children The 147. vntruth is The 147. vntruth that S. Leo by mentioning the woord Spiritual doth exclude all our doctrine This vntruth is at least a dozen tymes detected and therfor needeth no further refutation It is cleere that S. Leo here saith the Veritie of the body and blood of Christ and consequently not a figure only to be one of the Sacraments of our faith not vnknowen to children Which also S Augustin confirmeth And S. Leo to putt it out of doubt that he had rather indure any martyrdome then thinke otherwise he aduiseth Christians generaly sic sacrae mensae communicare debere vt nihil prorsus de veritate corporis sanguinis ambigant So to communicat at the sacred table S. Leo Serm. 6. de iâ—iunio 71. mensis as by no means to doubt of the Veritie of the body and blood Yf you requyre the cause of his knowledge he answereth Hoc enim ore sumitur quod fide creditur For that is receaued by mouth which is beleeued by harte These woords M. Rider are peremptorie No glossing no racking no quircks can auoyd them but that they leaue you a spectacle to God Angels and men full of shame and confusion for your vnaduised clayme and canterized conscience The 148. vntruth The 148. blasphemous vntruth is that the body of Christ made of bread is a phantastical bodye for in the 46. number M. Rider is made to conuict himselfe of such vntruth by fynding according S. Augustin to be no other body then was borne of the Virgin Marie Tertul. l. de resur carnis Such beastly accusations do well informe what you are because Spurciloquium decet haereticos ac Ethnicos as Tertullian saith For your Apostrophe to the Citie of Dublin and imprecation to God to iudge betwixt you and me For the first Dublin knoweth you too well and few of your sorte better not only for your former hindrance of the bakers therin but also for your transferring their trade of Merchandise into your house and liberties among your sonns in law they being forreners and very fleash worms in Dublin Such as nether beare sesse nor presse watch nor auarde towle nor custome and in the meane tyme suck the iuice of the Citie into their priuat purses vnder the warmth of your wyngs to vse your phrase and in the protection of your liberties So then Dublin should be very seaseles not to know you familiarly and particularly For the next be not headlong in such importunat prouocations against your soule God often permitteth sentence of hipocritical imprecations to take effect Let your brother in the Lord Schlusselburg lib. 2. fol. 68. Schlusselburg against your owne brother in the Lord Iohn Amand euen in our purpose and mater informe you saying The sayd Iohn Amand to haue cryed in publick sermon pray brethren and hearers that God instantly cause me to dye an ill death that I further seduce none yf I be faultie teaching this errour And thervpon he was stricken with a cruell cholick and breathed out his miserable sowle Polid. Virg. l. 8. hist Anglic. I referr you for breuities sake to the ruthfull example of Earle Godwyne related by Polidore virgil wherby you may be reclaymed from such execrations against your selfe To our purpose one of Dublin regarding your strange dealing and disputing pertinently declared it in a borrowed verse out of F. Cottons treatise of the Sacrifice Prisca tonas ridet noua das spernit ardua nescit Imperplexa fugit testificata furit Do you bring ould he scorns or new he fretts Or hard you fynd him dull Or playne he shrinks or past all doubt He storms and stands willfull Thus much for the fathers as a skantling or taste Catho Priests leauing the surplus to the curious Reader I might haue recited Martiall Epist ad Burdegalenses cap. 3. Anaclet Epist generall Dionisius Areop cap. 3. page 3. who liued within the compasse of the first hundred yeares but I obserue (a) I praie you obserue veritie I thinke your meaning was 500. years otherwise it cannot be true breuitie as by the next proofe shall appeare 118. 119. GEntlemen Martiiall neither in this place nor in the tenne chapters following saith anie thing against vs but for vs Rider and as I thinke altogither against you For Martiall reproueth those that honoured such Priests as â—acrificed mutuis surdis statuis to dumbe and deaffe images which neerlie toucheth your freeholde and diswaded them from it saying Martiall Nunc autem multo magis sacerdotes Dei omnipotentis qui vitaÌ„ vobis tribuunt in calice
olim a famous and principal Protestant imputeth his Conuersion to be a Catholick to no other booke so much as to the same Thus then sayth the sayd Vincentius Audies etenim quosdam ipsorum dicere Vincent Lyrin de prophan her nou Cap. 26. Venite o insipientes miseri qui vulgo Catholici vocitamini discite fidem veram quam praeter nos nullus intelligit quae multis ante seculis latuit nuper verò reuelata ostensa est You shal perceaue some of them to saye Come o yee fooles and miserable people who commonly are called Catholicks and learne the true faythe which none vnderstand but we which hath bene long hidd but is now of late reuealed and shewed What could any Catholick or right beleeuer speake more confidently toward his true beleefe Will yow giue eare to M. Riders woords of lyke mowlde and honestie Yow and your late Rhomish Catholicks do quite dissent from Christs trueth and owld Romishe religion And therfore remember whence yow are fallen and returne to the ancient trueth By which woords he nether goeth beyond nor astray from these former hereticks as truely pronouncing them as they It is impossible at this discouerie of his dealing but his mynde sayth out of Plautus Plautus in Cap. Nec mendacijs subdolis mihi vsquam mantellum est meis To my guilfull frawds there is no shrowd remaining What then was his intention in publishing his Caueat wherby was to insue such infamie and confusion as he could not be ignorant might haue succeeded I answer the same which is related in the 116. number of one of his brethren in the Lord. Who being challenged of his exorbitant lying answered Quam diu potero clades adferam Remund Rufus in duplicatione Con. Patrona Molinei Fol. 76. latebunt quam diu poterunt Valebunt apud vulgus ista mendacia As long as I can I will indomadge it shalt remayne secreat as long as it maye among the people these lyes wil be currant Such was Stratocles the Athenian who in all post hast returning home from the battayle wherin the Athenians were ouerthrowen certifyed the contrarie that they had vaÌ„quished their enemyes wherupon triumphes of ioye were appointed and great feastings and gratulations vsed within two dayes after the trueth being reuealed and euery one offended with Stratocles for his lying he answered I had more care to content yow two whole dayes then respect to haue towld one lye So is it with my Cauailero he esteemed more the ioye for a moment by being thowght a learned Doctor great confuter or gladsoome relator of false victories by vntruthes how great soeuer then the disgrace which might insue which he thought he would auoyd as long as he might and when he cowld no longer to defende his dissimulation by example of Beza Cartwright allowing in such cases to be lawfull to neglect all trueth and fidelitie as appeareth in the 99. number The third proofe That the chiefe Protestants did beleeue the reall presence Catho Priests and alleadged all the Fathers for the maintenance thereof 120. 121. 122. 123. THis trulie is worthie admiration that none of the fathers Luther Tom. 7. Defens verb. coenae fol. 391. whereof there is an infinite number but did speake cleane contrarie to Sacramentaries And though the fathers all with one mouth affirme yet the Sacramentaries harden themselues to denie them And they would neuer vtter this that Christ his bodie is not in the blessed Sacrament if they had anie regard of the Scripture and were not their hearts full of infidelitie Idem fol. 390. I trulie would giue the franticke Srcramentaries this aduise Idem Ibid. fol. 411. that seing they will needes bee mad they should play their parts rather whollie then in part therefore let them make short worke and rase out of the scripture these words This is my bodie which is giuen for you For touching their faith it is all one if thus they kepe it Christ tooke bread and gaue thankes brake it and gaue it to his Disciples sayng take eate doe this in rememberance of mee For this proueth sufficientlie that bread is to be eaten in rememberance of Christ. This is the whole and entire Supper of the Sacramentaries In vaine doe the Sacramentaries beleeue in God the Father God the Sonne Luther Tom. 2. fol. 263. and God the holie Ghost seeing they denie this one article as false of the reall presence whereas Christ doth say This is my bodie The whole opinion of the sacrament the Sacramentaries began with lies Luther in Ep. ad Ioh. HaruagiuÌ„ Typograh Argent Rider De Cons dist 2 canon prim in glossa tertia tenet page 429. and with lies they defend the same GEntlemen you knowe Luther was a Munke and though he recanted Poperie and vtterlie condemned your Transubstantiation as a fable hauing neither Scripture nor Father to warrant it yet he stuck fast in another error fitlie named (a) Luthers heresie was in Rome befor Luther was borne Consubstantiation which errour hee also suckt from the Popes owne btest as you may see in his distinctions For you in your Transubstantiation teach that of the substance of bread and wine is made by the Priest the verie naturall bodie and bloud of Christ no substance of either remaining but onelie the outward formes Luther by his Consubstansiation saith that Christs bodie and bloud bee receiued togither in the bread vnder or with the bread both substance and accidents of bread and wine remaining Now I pray you how fitteth this your purpose you will say in this that Luther held a reall presence True but Luther denied your reall presence as a fable And yet his opinion was farre wide from the trueth Wee regard not Luthers censure against vs for Christ his spirituall presence no more then you doe for his comdemning of your Transubstansiation And Luther is more to be commended then all the Popes Cardinals Priests and Iesuits in Christendome who with Augustine though he did erre yet would not perseuer in errors as you and they doe Ad Lectorem Tom. 1. page 1. least he should be an hereticke and therefore in his Epistle to the Christian Reader saith in this manner Ante omnia oro pium lectorem oro propter Dominum nostrum Iesum Christum vt ista legat cum iudicio imo cum multa miseratione sciat me fuisse aliquando Monachâ—â— Before all things Quid aequius peti potuit or first of all I beseech the godlie Reader and I beseech him for our Lord Iesus Christ his sake that he will read these my workes iudiciallie with great compassion and pittie and let him knowe and vnderstand that I was sometimes a Monke As if he should say if I haue erred or doe erre impute that to my Monkerie Poperie which in deed is but a forge of bles and a legend of lies The Priests thinke euerie real presence to
Now M. Rider are you a Protestant Yf you consent with the Augustan confession and so be a protestant for otherwyse you can not then you must recant all your opinion against the real presence and consent with Luther But you perhapps will distinguish English Protestants with Thomas Digges your brother Puritan Thomas Digges in his humble motiues anno 1601. from all others by calling them state Protestants and so intrude incroache among them But you can not For you haue impugned the blessing of the Crosse as a magical charminge which they allowe Numb 53. NuÌ„b. 62. You haue impugned Baptisme to be a true lauer of regeneration making it only an externall signe or seale that only to the faithfull which they disproue as they may the scripture instructing theÌ„ therto saying Mat. 3.11 Mar. 1.8.16.16 Luc. 3.16 Ioan. 1.32 Acts 2.37.38 c. 22.17 Tit. 3.5 1. Pet. 3.21 to be coÌ„tayned therin the holy Ghost remission of sinns eternal lyfe it being the holy Ghosts lauer or font of regeneration and renouation wherby and by the woord of lyfe we are clensed from synne and saued c. To which the doctrin of the communion booke accordeth in these woords This infant The communion booke printed at London by Tho. Vawtroller anno 1574. in the tra of priuat baptisme Com. booke in â—he forme of publick baptisme who being borne in originall synne and in the wrathe of God now by the lauer of regeneration in baptisme is ascribed into the number of Gods children and made heyre of eternall lyfe Againe that by that sacrament Children be regenerated and graffed into the body of Christs congregation and made partakers of the death of our Saluiour So then baptisme is more then an external signe and not only of the elect among true state Protestants from whom M. Rider hauing sequestred him selfe in no maner or way the name of Protestant is belonging to him Also he hath impugned out of ministring the Communion Number 68. the woords of Christs institution which by state Protestants are allowed and vsed in all their communion books Fowerthly he impugneth inequalitie among the clergie Fiftly the name of prieste Sixtly that in the new testament by imposition of hands or otherwyse there is any function more belonging to some then others whether they be men Numb 98.99 or women which is altogether ranck puritancie and the very quintessence of the holy reforming consistorial discipline And yet this man so playne a puritan will take to him selfe the name of a protestant imitating the nature of Polypus a fishe which borroweth the coloure of whatsoeuer it sticketh vnto wherby not being mistrusted it deceaueth and receaueth all preye passing by So my Puritan being omnium horarum homo a man for all tymes and professions will loose nothing within his reache although he should change his shape and name from Puritan into a state Protestant Vide Paulo ante num 100. and back agayne Wherunto he hath his warrant dispensation as I sayd from Beza and Cartwright Now as I beleeue M. Rider is fallen into deepe confusion of him who haueing mounted at the mariadge afterward cum rubore Luc. 14. nouissimum locum tenuit with shame was contented with the lowest place for separating him selfe from Catholicks and intruding among Protestants from whom he is as the new phrase of souldiours beareth reformed among puritans by whom I thinke in my conscience but that they care more for number then participation in their compagnie he showld be cast off 123. Is not thinke you this a great alchimie to change and conuert euery thing Fitzsimon to his purpose Let vs bring Scriptures Fathers and all testimonies to warrant our doctrin they are sayd not to be for our purpose but against it Let vs bring Scriptures Fathers and his owne brethren disprouing his imaginations they are sayd not to be against them but for him But that it may be knowen The 171. vntruth this to be the 171. vntrueth First here is declared that by factions of opinions the real presence is denyed a thing saith M. Rider in the 28. number neuer denyed by vs nor euer in question betwixt Protestant and Papist Now at least these protestants here alleaged writing to the late Queene of England in this allegation shew two vntruethes contayned in M. Riders denial One that it was neuer denyed th' other that it was neuer in question Yea in the same place they request hir maiestie to beware of the Pharisaical leauen of them so denying it as by them the woords of Christ most playne most euident most puissant be ouerthrowen If I were at leasure I would worthely persecute such denials according to their desert But in trueth I am not at leasure being often imployed from morning to twelue of the clock in hearing confessions in exhorting and catechising in performing offices of charitie in not omitting the domestical employments incident to one in his third yeare of probation In so much as when I affoord any paynes to resolue M. Riders articles it is only at vacant and vnperceaued tyme by others This proofe that protestants approue the real presence shall be duely fortifyed by all cheefe Protestants and most approued of all contryes in the world First Berengarius the master author of the contrary opinion sayth Ego Berengarius corde credo ore confiteor Floruit an 1579. De consecrat dist 2. cap. Ego Beren Fox Acts. pag. 146. panem vinum que ponuntur in altari per mysterium sacrae orationis verba nostri Redemptoris substantialiter conuerti in veram propriam viuisicatricem carnem sanguinem Domini nostri Iesu Christi non tantum per signum virtutem Sacramenti sed etiam in proprietate naturae I Berengarius in hart do beleeue and confesse by mouthe the bread and wyne which are placed vpon the altar Theuet vies des hommes illustres lib. 3. fol. 128. Gal Malmsbur lib. 3. de gestis Anglorum Papyrius Masson in Anal. Francorum lib. 3. in Philip. â—ege Gerson con Romant Vixit an 1369. VVicklephus epist. ad Ioan. episcopum Lincoln Huss apud Ioan Pezibranium lib. de non remaneÌ„tia panis con VVicklephistas by the mysterie of sacred prayer and woords of our Redemptor to be substantialy conuerted into the true propre and liuely fleash and blood of our Lord Iesus Christ Not only by signe and vertu of a Sacrament but also in the proprietie of nature And in this beleefe he dyed as diuers relate So that here is the head of M. Riders opinion fallen from him Secondly Wickleph thus sayth agaâ—nst them who slandred him to be of a contrary opinion At ego credo vsque ad mortem meam volo desendere quod postquam legitimus Sacerdos rite protulit sacra verba super panem quod sub forma panis sit verum corpus Christi but I beleeue and will desend to my deathe that after
The forsayd denyers of the Eucharist to be the fleshe of Christ being the first of that opinion yet in deed they were perswaded rather that the Eucharist was not Christs fleash because they thought he had not fleash then yf he had any that his woords so pregnant to testifie suche trueth had not made the Eucharist to be his fleash and by consequent the heresies of these tymes were condemned in them not otherwyse but by anticipation to witt for denying the Eucharist to be Christs fleash and yet confessing that Christ had fleashe and for it disproued as hereticks To come agayne to his affected obscuritie what vse or effect do the woords of M. Rider importe that the speeche was but a Srcramental Metonomye to defend them their imaginations therby Ether the Metonomie is to be referred to the persons or to the perswasion or to the condemnation of the persons and perswasion or to the condemners of their condemnation In any way in the world that it can be imagined it is no more to any purpose proffit or defense then a single netwoorke or loome apron to couer a naked frozen bodye But why should the dealing be defensiue or playne in such a meaning why should he discouer intelligibly that which discouereth his cause most pertinently and infallibly and not rather as he did fall to a puritanical euasion in pretending to say much when he had sayd nothing at all but a Metonomie that is a naked figure without all substantial contents Fowerthly he answereth that elswher Theodoret will expownd him selfe and confute vs. To whiche I replye that this is at least the 191. vntrueth for nether th' one nor th' other is in all Theodoret. The 191. vntruth Nether could he confute vs but by first confuting him selfe Also yf he did so expownd him selfe and confute vs M. Rider hauing any regard of his credit should haue brought suche confutation and omitted his voyde and blynd mist of a Sacramental Metonomie in place therof Fiftly he answereth that we belye Ignatius To which I reply that I attended according my experience of many greater discurtesies indured at his hands Calu. de vera particip Corporis Christi in coena pag. 1171. as befor is shewed this abuse considering in the same case I found it vsed by Caluin against Heshusius But M. Rider for recompense and satisfaction will take this 192. vntrueth The 192. vntruth in his owne mouth confessing Theodoret to haue in his 19. chapter what we had alleaged In whom then is the lye He dareth not to say that it is in Theodoret being a most venerable Father within the first fiue hondred yeares And he can not say it is in me who haue only certifyed and that truely as he confesseth what Theodoret alleaged out of S. Ignatius There remayneth therfor that he can bestow it no where so well as in his owne lipps wher it is rex in regno res in fine locoque locatum in a propre free howld and habitation of inheritance Ther it is as in the most imprenable scons out of which veritie is banished and hath lost all iurisdiction of which sconce the teethe are the walls the lipps the rampars and the beard the trenches ther it is as a cocke crowing on his owne dunghill whom as the lion King of beasts can not terrifie so is falshood in that mouth teethe lipps beard and dunghill not surmowntable by veritie Therfor we must let it there and in that maner remayne without controwlment For yf you chase it out of such seat it will fall into the throat and neuer be expelled To the next as greuous obiection that Iconomachi infamous hereticks who in deed are the ancientest forefathers of the Protestant perswasion among such as confesse our Saluioure Christ to haue had a true body affirming the Sacramēt was but an image of Christ had none to credit them he answereth first that they are impertinently brought into this place To which I reply that the proofe bearing title whether ancient denyers of the real presence were condemned for hereticks and it being shewed that Ichonomachi were such denyers and so condemned it can not possibly be auoyded But M. Rider knoweth not as is ineuitably apparent in his whole booke what or when is any thing pertinent or noe His second answer shall make my imputation in the sight of the world assured by his aduising me to reade the Popes owne synod and decree to giue me satisfaction of my impertinent allegation Marke Readers I instantly request you to what act and satisfaction he sendeth me namely to it wherin nothing is contayned but such execrations of his doctrin as follow Qui torquent sententias scripturae de idolis in venerandas imagines anathema Qui venerandas imagines idola vocant anathema Qui clamant Ex Synodo 2. Act. 5. Christianos imagines vt Deos adorare anathema c. They that peruert sentences of Scriptures belonging to idols against images execration they that tearme images idols execration they that crye Christians woorshipp images or Gods execration Here is the Popes owne Synod and decree that telleth me by M. Riders opinion that I had not alleaged well my allegations against the Iconoclasts because forsooth they were condemned for deprauing the scriptures against venerable images and because they sayd that Christians do worshipp images as Gods and that images and idols are all one Do not these canons and condemnations rather battre late reforming heresies then any way in the world directly or indirectly concerne any answer to my euidences What! are all impertinent awnswers although new condemnations of Reformers due satisfaction to all obiections against Reformers Are all friuolous obiections of Reformers insupportable thunder claps against all lawfull oppositions Will it be euer your condition as Luther him selfe your father of trueth declareth to haue bene of your brethren to thinke euery straw a speare and that at euery stroake you ding downe armies But of such pay masters vnles you accept such payment there can no other be had In the meane tyme antiquitie is fownd to haue condemned such for hereticks who affirmed the Sacrament to be but an image of Christ c. His making Lirinensis to be against Catholicks Bernard against the Supremacie the Fathers against the Real Presence this Concil condemning the Iconoclasts or image breakers as hatefull hereticks to God to be as a satisfaction for him against vs what is it other then gallantly and Ridericaly to ryde in maner fortould affirming lyke Anaxagoras whiet snow to be black incke and euery thing cleane contrariously Yf his meaning be that the Iconoclasts because they were impious against images could not also be impious against Sacraments or against any other mysteries and therby but belonging to one allegation he sheweth him selfe to be so simple as not to know that one impietie disposeth to another which euery other how foolish soeuer is not ignorant of Alas pore Puritan profession what Proctour hast thou
locution being beyond M. Riders capacitie he denyed Euseb to haue any such mater Befor you betake your selfe to new grammarian labours or dictionarie inuentions learne to vnderstand a playne metaphorical relation of a mater that your denials therof because it is not in playne dunstable tearmes be not reputed yf not profowndly impudent yet profowndly ignorant or contrarywyse When you in your first sermon in Dublin fiue tymes produced or made long Sculptile which showld haue bene short and not long after brufed broke Priscians heade in saying templum Ianum for templum Iani wherof the L. Chancelor rebuking your audacious temeritie in intermedling with that papistical language vnacquainted to such capacities was it not your parte to forbeare from intermedling therwithall Why would you wade further in so vnfortunat a foorde wherin you had bene so publickly ouerplunged Since frendly cownseil would not auayle but that being by your name a Caualiero you would also be aduenterous I will instruct your selfe and others who perhapps wil be therfor more thankefull of some few as great slipps and tripps of ignorance in latin testifyed in this discourse as might wreast shame out of impudence it selfe Omitting in your very dedicatorie epistle the saying of Poscolo to contayne false latin not by his ignorant composition but by your bad application by saying of Princes and men of state deferant aures eius wheras eius being the singular number can neuer be in concord with Princes or men of state being the plural number which first sentence is answerable to your first sermon First where you treat of actiue and passiue doctrin you affirme that eis signifyeth to yow yet it is against all skill in latin for it signifyeth to them and not eis but vobis in all owld grammarian labours is answerable to you Secondly in your margent vpon Lira his supposed saying the sixt Chap. of S. Ihon not to concerne the B. Sacrament you say quod nondum est non datur priuilegium wher as you should say non dat priuilegium A grosse absurditie in a professour of skill in latin especialy in him who deliuered a discourse of Christs doctrin rebownding from actiue to passiue and back againe as a tenise ball from wall to wall But it was Gods iudgment that he should be found stumbling into a passiue for an actiue that had made Christs discourse impertinently wandring from actiue to passiue In the 67. number he interpreteth neque est credibile to be it is credible which is to make a negation an affirmation it being expressely it is not credible In the 69. number is shewed how he cowld neuer vnderstand the latin of transubstantiation considering that it being so ryfe in wryters he confesseth he could neuer fynde it An other instance is in your Rescript in these woords all which I pray you wishe him to mend them and multis alijs To mend multis alijs is latin woorthly to be much mended as being against all grammarian concord that emendare should gouerne other then ane accusatiue case Wherfor it should be multa alia Seueral other incongruities in speaking and interpreting are formerly specifyed and these so farr beyond al excusation of not only vnskillfulnes but also blindnes in the latin tong that I may seeme to deale fauorably in not ryding M. Rider more vehemently in this point Accept therfor kyndly that omitting other exclamations I register vp the 203. vntrueth The 203. vntruth wherby Euseb was denyed to report what we had alleaged So also wheras it is of a greater antiquitie which Euseb repeateth in the fift booke of his historie then in the sixt what friuolous exception was it to say the tyme was mistaken yf not only in Seuerus tyme but also befor the accusation of Pagans that we did eat a childs fleashe because of our eating the B. Sacrament was vsual I say vsual as befor both Euseb tyme and Seuerus appeareth in S. Iustin and Tertullian To which effect thus flowted in Minutius Felix Iustin in Apol. 2. ad Antonin in fine Tertull in Apol. c. 7. Vide Prateol verbo Machuetes num 7. Minut. Felix in Octau a Pagan and in his derision a perfect Puritan saying An infant shrowded in a cake of flower is giuen to them that are made Christians O how well doth this Infidels woords concurr with M. Riders blasphemies against our breaden God our Wafre God c what sweet predecessours these men haue of their doctrin dealing But of this we haue treated in the 111. number Rider 148. But if you had read Eusebius your selfe diligentlie you should haue found that in the fifth booke and seuenth chapter hee would haue tolde you that then miracles ceast Ex lâ—b 2. Iraenei cap. 58. and were not in Gods Church and he produceth old Father Iraeneus for confirmation of the same You bring in Eusebius to maintaine miracles and Eusebius himselfe deniâ—th them This is your olde fashâ—on to inforce the fathers to speake not what they would but what you please but read that place well and remember that Eusebius records that Church wherein miracles are wrought not to be Gods church and so by his opinion your Church of Rome must bee planted in the suburbs of Babilon not in Ciuitate Dei within the gates of Sion VVhether Eusebius affirmeth true Miracles to haue ceased Fitzsimon 148. WHo would not thinke this report of Euseb impertinent in this place seing our allegation concerned not miracles The 204. vntruth First then it is the 204. palpable and pregnant vntrueth that Euseb denyeth Miracles in that Chapter or any where els Therfor let these woords of the sayd Chapter be witnes whether M. Rider hath not defyed all trueth Daemonaes enim alijs solidè ac verè expellunt ita vt illi ipsi a malis spiritibus repurgati ad fidem peruenerint in ecclesiam recepti sint alij verò futurorum praescientiam visiones ac prophetica vaticinia habent alij morbis laborantes per manuum impositionem curant sanitati restitunt Some doe cast foorth deuils assuredly and trulye so that them selues purged from bad spirits haue come to beleefe and bene receaued into the Church others haue foreknowledge of future things visions and Prophetical predictions others by imposition of hands do heale the sicke Who do mistearme good euil and euil good light darknes and darknes light why should they not make affirmations to be negations and disproofs to be approbations Is it because Euseb affirmeth in S. Ireneus tymes there were miracles therfore he denyeth them after Speake cleerly and honestly M. Rider did not you feare your conscience when you wrote this autheur to affirme the Church wherin Miracles are wrought not to be Gods Church But since you haue appealed to Euseb to him you shall goe I will once agayne exalt the baker to the Pillorie and make no other then the witnes by him selfe alleaged to nayle his owne eares First M.
that Church of which sayd S. Hierome aboue a thowsand yeares a goe S. Hieron in ep ad Damasum qui extra hanc domum agnum comederit prophanus est Qui tecum non colligit spargit He that eateth the lamb owt of this howse is prophan He that doth not gather with thee doth scatter But because as to other phrases so to this of sandie superstition M. Rider is tyed choosing rather to be variable in his beleefe then in his phrase we must once at least examin the reasonablenes therof First then I fynde in our Sauiour a saying wherupon it may seeme that M. Mat. 7.16.27 Rider hath grownded these tearmes Euery one that heareth these my woords and doeth them not shal be like a foolish man that built his howse vpon the sande and the rayne fell and the fludds came and the wynds blew and they beate against that howse and it fell and the fall therof was greate This may in deede belong to that profession Mat. 16. which is not built vpon the rock against which the prowd gates of hell can neuer preuayle Such are they that build not vpon the Church of Rome which S. Cyprian S. Hierome Arnobius Hippolitus S. Cypr. l. 1. ep 3. l. 4. ep 2. S. Hieron ep ad Damas Arnob. in ps 106. Hippol. apud Prudentium Dorotheus in Synopsi Prosper lib. de ingratis S. Cypr. lib. 1. ep 3. S. Aug. in psal con partem Donati Prosper Dorotheus c. do tearme Cathedram Petri locum Petri sedem Petri the cheyre of Peter the place of Peter the seate of Peter To which Church for the promise made to Peter that the gates of hell showld neuer preuayle against his faythe sayth S. Cyprian ad Romanam fidem perfidiam non posse habere accessum To the Roman fayth error not to haue accesses And of which Church sayth S. Augustin vpon the same assurance of our Saluiour Ipsa est Petra quem superbae non vincunt inferorum porâ—ae this is the rock which the prowd gates of hell can not surmownt Which also tyme it selfe demonstrateth true only of the Roman Church obtayning saith agayne S. S. Aug. de vtilitate Credendi c. 17. Augustin the topp of authoritie frustra circumlatrantibus hereticis hereticks in vayne barking rownd abowt it together with Infidels Turks Iewes ambitiouse Emperours and malignant Emulatours So that the euent confirmeth the woords of Christ to be true and the woords haue performed the trueth of the euent that to build vpon the Church of Rome S. Math. 7.25 is to build lyke the wyse man vpon the rock and the rayne fell and the fludds came and the wyndes blew and they beate against that howse and it fell not for it was fownded vpon a rock Who then must be the builders vpon the sands all they that are not in the forsaid Church that is fownded vpon the protected rock of Rome For the rayne falling from aboue that is the decrees of the Catholick Church doth wash and wast awaye all their fanatical fantasies as appeareth by induction in the heresies of the Arians Pellagians Donatists c. The fludds that is the succession of tyme ouer viewing the fruicts of their liues and doctrin do beare away their pyles and propps of estimation wherupon their hypocritical building consisteth The wynes that is their owne mutual contradictions and contentions doe ruine and prostrat the hautie habitation and bring it as a second prowd towre of Babilon by disagreeing tongs to vtter distruction yea and obliuion This we haue perceaued from the begining in all buildings and frames erected besyd the rocK of the Roman Church that now we can not dowbt of the lyke destruction to them of these tymes which alreadie we behowld to crack and sundre in their fundations by dislyking their scriptures sacraments seruice communion bookes ceremonies translations and in vaine forming reforming deforming them as alwayes learning and neuer attayning to the knowledge of trueth 2. Tim. 3.7 So that we may well say and they in shame can not denie it that all the figures of their figuratiue opinion lyke leters and lynes drawen in sand by such vayne fludds and wyndes are dayly defaced and alreadie vtterly forgotten in many prouinces wher they vaynly thowght to haue had stidfast fundation Thus much for the title Rider 2. GEntlemen It is not vnknowne vnto all or most of you that in SepteÌ„breâ— 1602. my Fryendly Caveat to Irelands Catholicks against the insufficieÌ„t answere proofes of Maister Henry Fitzsimon Iesuit touching the Corporall presence of Christs inuisible flesh in the Sacrament of the Lords Supper presented it selfe to the view and censure of the world which being also deliuered to Master Fitzsimon his hands hee promised a present confutation if I would procure his Nephew Cary to be his Clarke to ingrosse the same which presently I obtained of the right Honourable the Lord Lieutenant and within fifteene daies after comming to Maister Fitzsimon he shewed me twelue sheets or therabouts written in confutation of my worke promising me that within a month I should haue a perfect Copie of the same But what shifts and delaies since hee vseth to keepe it from my particular view which he offereth to most mens fight I had rather his letters if neede bee vnfould them theÌ„ I write them proclaiming still with his stentorian voice to euerie corner of the kingdome That Rider is ouerthrowne horse and foote which when some of his best fauorites had told me I vrged him then more earnestly assuring him vnlesse hee gaue mee a Copie I would recall his Clarke 2 Title VVhether it be true that I vsed slights and delayes to confute M. Rider 2 HE that appealed to S. Vincent Lirin Fitzimon as to one that did adward the title of Catholick to Reformers to S. Bernard as one that did disproue the supremacie of the Pope and now in his title alluded to our fundation as forsooth vpon sandie superstition and the same new all men may know him to be inconsiderat or ironical in speaking of all things contrariously and peruersly Wil yow behowld him to follow on in the same tenor He telleth first that vpon the view of his booke I promised a present confutation but that after I vsed many shifts and delayes to keepe it from his particular view and yet blondred abroad in a stentorian voice that Rider was ouerthrowen horse and foote Of all which nothing is true but that I promised a present confutation of his Caueat Of the residue part is improbable and part impossible For it is improbable that I being close prisoner in the castle of Dublin showld proclaime in a Stentorian voice to euery corner of the kingdome that Rider was ouercome And how cowld M. Rider perswade him selfe that I together was in the Castle from which he knew I did neuer in fiue yeares depart and also abroad in euerie corner he not being able to beleeue that Christ him selfe
right qualitie of forging Impostors to chawnt vpon woords and to adulterat them from their signification Fiftly they resolue that I haue alleadged noe Concil Father or Antiquitie prouing transubstantiation In this agayne they depraue the question committed to their arbitrement in two maners First the peruerting dissembling denying of the Authors mynds in our seueral causes was by them to be iudged and not what I proued or not proued Secondly by intimating that I intended to proue the name and not the mater of transubstantion For the position of M. Rider was that transubstantiation or the corporal presence of Christs bodie and bloud in the sacrament was neuer tawght by the ancient Fathers By which euen he whom you defending haue destroyed your selues sheweth that he consisted noâ— in the woord but in the signification newly explicating it with the disiunction Or Take that fling as a reward of M. Riders Mule Nay you shal not by your leaue be quitt of him soe S. Ambr. l. 4. de Sacr. c. 4. We alleadging S. Ambrose saying The bread is bread befor the consecration but when it is consecrated of bread it is made the fleash of Christ sayth M. Rider therupon all this we graunt to be true but you come not to the point whether Christs fleash be made of bread by way of transubstantiation that is by the changing of one nature into another by hoc est corpus meâ—m This is our question So that not the woord of transubstantiation but the changing of one nature into another by hoc est corpus meum is maintayned to be the question and consequently the former infidelitie of the Collegists is euidently euen by M. Rider contestated Yet againe they shal haue from their beloued brother 2. reg 20. Iudic. 14. 1. Machab. 13. a Ioabs kisse to Amassa a Dalilaes teares to Samson a Triphons feast to Ionathas in this his awnswer to the forsayd woords of S. Ambrose He graunteth all to be true but requyreth a conuersion of one nature into another by the forsayd woords In such graunt of trueth he giueth perspicuously the lye to both him selfe and his supportors For yf it be true that by consecration the bread is made the fleash of Christ then must the nature of bread be conuerted into the fleash of Christ and so one nature transubstantiated or conuerted into another Which also S. Ambrose in all that chapter intendeth to proue S. Ambr. loc cit saying Moises his rodde was changed into a serpent and agayne into a rodd Note the riuers of Aegipt into bloude and agayne into riuers c. And can not then the woords of Christ transforme bread and wyne The heauens the earth and sea were not nor any creature and by a woord they were made he commanded and they were created yf then of nothing his powerfull woord could make things to be how much more can he alter one thing into another The changing then of one nature into a nother or transubstantiation according to M. Riders mynde and myne being true I say that disproofe is giuen by M. Rider against him selfe in pretending that the ancient Fathers within the first fiue hondred yeares had noe such mater and against the Iudgment of the Collegists in his fauor containing that I had proued noe such mater Besyd which sufficient confutation of their arbitrement euen by M. Rider let all the rest of my proofs in sifting M. Riders Caueat without recapitulation of them in this place declare these Puritans to be the schismatical Collegians or vncircumcised gymnasists in Hierusalem of whom the Scripture sayth 1. Mach. 1.16 Recesserunt a testamento sancto iuncti sunt nationibus venundati sunt vt facerent malum they haue departed from the holy testament and are ioyned to the Gentiles and are sowld to doe euil not at this tyme for any price but to dispawne M. Riders credit Lastly they affirme that allegations are brought by M. Rider in the same tyme that euidently conuince the contrary to witt that no transubstantiation was acknowledged for 500. hondred yeares after Christ But first the late aunswer of M. Rider him selfe to the place of S. Ambrose who liued within 400. yeares after Christ confessing it to be true wherin the change or transubstantiation of one nature into another is playnly veryfied such his aunswer I say doth refelle this fauorable sentence as false Next I craue of these Puritans not how some tyme they durst controwle the contrary sentence of the state for that demande would implye an ignorance of their general inclination which is by me els where detected how at least they durst condemne in such couert contradiaction so malepertly the wysdome of the state as ether to be ignorant of such M. Riders sufficient proofs or knowing them of not confronting vs together to so manifest aduantage therby of the publick cause by my being conuicted by them And in particular how iniurious they haue made sir Iames Fullerton to the whole profession that not only he did not commend M. Riders proofs in their maner but that in greatest vehemencie he did condemne them to be guiltie of all defectiuenes To these demands yf they refuse to aunswer by woords yet they will neuer escape the infamie ingendred in the mynds of all that will looke on them by not daring to iustifie their noe lesse punical censure toward me then their desperat presumption against the bodie of the Concil in so thwarting their act and discretion Valer. max. l. 6. c. 3. Helinand l. 15. hist. This iudgment had it bene vnder king Cambyses how he would punish it appeareth by his memorable iustice against a corrupt Iudge whose skinne he caused to be flaed of and to be nayled on the chaire of Iudgment Then electing the very sonne of the sayd Iudge and installing him in his Fathers office and seate he willed him now to learne how to iudge by such his fathers example Yf as I sayd a Cambises had the collegists in hand for this iudgment by them selues by him whom falsely they defended by the state by all learned of the world detected to be treacherous filthie and vnchristian how would he vncase and dismember them But I leaue them as they are Rider I dealt not so vvith him in printing his booke vvith mine not one vvord of his I omitted 6. But to my last leter this is his last shift and as he thinkes a sufficient excuse That vnlesse he may print alone I shal haue no Copie but this was nauer spoken of at first neither is fitting to bee yeelded vnto by me at last Now you may see plainly that Maister Fitzsimon is afraid of being called to Repetitions he would passe the Presse with an ipse dixit If any man must see his labors before they be printed then they shal not passe indeed his last was so sifted that nothing was left but dust and if this be well boulted I doubt not but prooue it Branne He
vnuulgar and vnknowen of that people wherin they were practised Haue you euer heard the like I shewed sayth he that they were vnuulgar and yet I am willed to proue that they were vnknowen of the common people Who are the vulgar sorte but the common people Must not then it that is vnuulgar be vnknowen to the common people He that teacheth a foole is as one that glueth a poâ—-shard he may wel propownd learning to his braynes but neuer glue them and it to hould together Eccli 22.7 Beda l. 1. c. 1. The woords of Beda are This Iland at this present to the numbre of the 5. bookes of Moses with fiue sondrie languages doth studie and sett foorth the knowledge of one perfect trueth that is with the language of the English the Britons the Scots the Picts and the Latin which by studie of the scriptures 〈◊〉 made common to all the rest Yf of these woords sayth M. Rider with all my Iesuitical and transmarin logick I can make one sownd sillogisme to proue scriptures to haue bene in an vnuulgar tongue I shal be to him Magnus Apollo a great Prophet You behould what a high preferment is offered to me for so small paynes in the thing it selfe although to the partie it may be a hard taske by reason that homo assuetus in verbis improperij Eccli 23.20 in omnibus diebus suis non erudientur the man accustomed in woords of reproach in all his dayes will not be instructed Neuer the lesse yf I can by a vulgar similitude I will accommodat this easie mater to his capacitie Ther is noe doubt but yf fower diuers families by right did draw water out of one common welle you might well say the water of those fower families not to be in the priuat possession of any one of them So Beda saying that the latin tong became common to fower diuers nations by their meditation of scriptures doth not he intend that the meditation of scriptures was not in the priuat language of any one of them An enthimene is lesse then a sillogisme and yet this hard ridle is dispatched in lesse then ane enthimene and consequently I must be more then a great Apollo to M. Rider I had rather by much to inioye my ould priuiledge during his preiudicated conceit that he esteeme me an Apostat rather then an Apollo a proselit then a prophet a dowlt then a Doctor For quod ille maledictum vehemens existimat laudem ego duco maximam His greatest disprayse is my desyred disblame Only I would know how que lingua in the singular numbre became in his translation whose tongs in the plural numbre and whether it befitteth the sence of Beda his sentence or noe Rider 9. Our third question was that Purgatorie and Praier for the dead were not knowne to Christes Church To this hee saith That Purgatorie and Praiers for the dead were beleeued but saith not within the first fiue hundred yeares generally of the Church and therefore saith nothing to the matter in question to prooue this matter amoÌ„g other writers he brings in that learned man of God Maister Caluin thus falsely alleadgeth him in these woords Institu lib. 3. Cap. 5. n. 10. Yea and Caluine confesseth that aboue 1300. yeares past it vvas a receiued practise to pray for the dead but let vs heare how truly nay vntruly and vnchristianly he deales with the dead Fathers and late VVriters Page 245. for Caluines words bee these recorded to Maister Fitzsymons great disgrace for falsifying them and abusing the simple Quum ergo mihi obijciunt aduersarij ante mille trecentos annos vsu receptum fuisse vt precationes fierent pro defunctis eos vicissim interrogo quo dei verbo quo reuelatione quo exemplo factum sit neque enim hic testimonia desunt tantum sed quâ—cunque illic leguntur sanctorum exempla nihil tale ostendunt Therefore when our aduersaries obiect vnto mee that 1300 yeares agoe it was a receiued opinion that praiers should be made for the dead I doe aske them againe by what scripture what reuelation or example they doe it for here wants not onely testimonies of Scriptures but what examples of holy men soeuer they alleadge they shew me no such thing Must not all men condemne Maister Fitzsimon Vâ—icked is that opinion that by falsifications must be maintained Acts. 136. thus falsely to alleadge any Authour to maintaine his owne heresie God helpe the poore ignorant subiects of this miserable land that are compelled to beleeue this Iesuite nay Iebesite yea a second Bar Iesus that seekes by these wicked meanes to turne the Lords flocke from the Lords fould But he that is brought vp in any of the brasen faced Colledges of Iesuites and so sworne to the supremacie of the Pope may boldlye falsifie and misconster Gods word or mens writtings because easily for his seruice done for the Pope he may haue pardon from the Pope Tam a pana quam à culpa but I beseech you wish him if there bee any sparke of grace in him cease to delude Gods people and the Kings good Subiectes with these falsifications and at last forsake this bad course of spirituall consinage or else Gods spirit good men will forsake him And let him take Christs counsaile Sinne no more least a vvorse thing come vnto him Ioh. 5.14 9. Title VVhether Caluins confession that the Ancients a thovvsand three hondred yeares past commended prayer for the dead be a falsification 9. SO M. Rider Inde grauis iudex inde seuerus Eques Fitzsimon both as a dreadful iudge and a as worthie squyre in al vehemence assureth such confession of the man of God to be vntruely vnchristianly falsely alleadged a recorde of my disgrace wicked meanes to turne Christs flock from Christs fowld yf any sparke of grace be in me I should cease to delude Gods people and the Kings good subiects with these falsifications with this bad course of spiritual cosonage c. But yf Caluin be a man of God or noe he as well requyteth M. Rider for this vndeserued defense as M. Rider requyted the Collegists for their perfidiouse protection of him selfe each of them controwling the wrongfull excusations sought by their owne brethren to cloake their deformitie First then Caluin hauing the woord Ante testifying the tyme of prayer for the dead to be aboue thirten hondred yeares past M. Rider ouer-gamboled it Secondly Caluin professing it to be the doctrin of the Fathers and therof alleadging the example of S. Augustin and S. Monica and only denying it to be in the scriptures which he specifyeth by the woord Illic nimbly also M. Rider ouers-kipped to translate this woorde Thirdly M. Rider reporting Caluins opinion to be that what examples of holy men soeuer we alleadge they shew noe such thing Caluin the man forsooth of God confesseth the exaÌ„ples of holy men to be for the prayer of the deade but
veteres in eo aliquid humani passos esse in errorem abreptos c. The Ancients in his opinion to haue therin indured human infirmitie to haue bene borne away into error Monica to haue had an owld womans foolish desyre Augustin vnaduisedly to commend it to be imitated c. Now then Readers noe lesse foes then frends Caluin professing that I had not falsifyed him and M. Rider protesting the contrary is not Caluins defence a lawfull purgation that I had not wronged Caluin Is not M. Rider knowen therby to haue galloped astraye Breuiarium Rom. 7. May. Boleslaus king of Polonia being enormely leacherouse the holy Bishops Stanislaus publickly at leingth rebuked him The king in reueÌ„ge indyted S. Stanislaus for wrongfully vsurping a farme He in his owne defense shewed the euidence of his lawfull title therto But the witnesses fearing the Kings displeasure durst not iustifie their testimonie Well quoth Stanislaus since that doubt seemeth to be made in this mater I will produce within three dayes Peter the partie deceased three yeares past whom it concerned to auert the trueth of all circumstances The assemblie derided his promise But he full of faythfull hope in Gods prouidence after prayer and fasting resuscitated Peter and both together befor the king declared the lawful bargain Peter reâ—urned to his sepulchre departing in peace Yet after all this the king Boleslaus sent soldiours to murther the godly bishope and they thrise from aboue resisted the king him selfe killed him as he was sâ—ying Masse dismembring and dispersing his parts which eagles defended vntill by their lightsomnes the Cracouian clergie fownd them and placing them in ordre of them selues they vnited as yf they had neuer bene seperated All this historie for the most parte of the holy martyr S. Stanislaus on whose day I wryte this aunswer without presumption be it spoken S. Cyprian in Conc. Carthag is appliable to my cause I rebuked M. Rider for his adulterating trueth and following the concubine heresie by diuorcement from the spouse of Christ He in splene calumniated me that I had wrongfully vsurped a farme of Caluins writings None of my witnesses durst for the state to approue my cause I was therfor constrayned to resuscitat Caluin him selfe to testifie that I had dealt vprightly his verdict of him selfe will any now distrust S. Optatus l. 6. Liâ—â—e intercedente facile est iratis iactare conuicium Sed semper dum intenditur erimen necessaria est manifesta probatio Enuie hauing place it is easie to the discontented to reproach But alwayes sayth S. Optatus when a crime is obiected manifest proofe is requisit But this M. Rider neuer obserued It was sufficient for him to impute falsifications Proofe besyd his woord yf you requyre you loose your attendance The least that I can say is with Gods word M. Rider Non contradicas verbo veritatis vllo modo de mendacio ineruditionis tuae confundere Eccli 7. Contradict not trueth by any meanes and of the lye of their vnlearnednes be confounded For all this confuâ—on and heynous rayling against me next the fault of contradicting trueth proceeded of meere ignorance in not vnderstanding the crooked latin of Caluin wherin what he falsely denyed as in the treatise of the Masse I haue amplye demonstrated to â—e fownde only in scripture M. Rider by palbable vnlearnednes vnderstoode absolutly and vniuersaly of all as well Scriptures as Fathers This maketh me that I looke for noe reparation of my good name notwithstanding all the former exprobations I only saye as Titus Tacitus sayd to Metellus Facile est in me dicere cum non sim responsurus Note Tu didicisti male dicere ego conscientia teste didici maledicta conteÌ„nere Valer. max. l. 7. Et sicut tu linguae tuae ita ego aurium mearum sum dominus It is easie to reproach me wheras I am not to replie You M. Rider haue learned to reuyle I hauing testimonie from my conscience haue learned to contemne your rayling And as you are lorde of your tong soe am I of my eares The woords that are intermedled in this point But he that is brought vp in any of the brasen faced Colleges of Iesuits c. being thus spoken by a man ether browght vp in brasen nose colledge of Oxford wherin his contrimen are only trayned or at least which to all men is knowen yf not often brought vp thrust downe in the iron faced cownters of London for debts and cheaâ—ing what thinke you would not another besid a Iesuit hauing such euident aduantage and inequalitie ouer him interchange some quipps with him But one brought vp in the Iesuits Colleges wherin the greatest numbre of Princes in Christendome are brought vp can not esteeme a Minister lately besyd all other infamies by publick court condemned for a simoniacal cosener in selling one and the same benefice as Beza did his priorie to two or three diuers to be an equal copes-mate for him to contend with all for bringing vp Concerning the pardon a culpa pena which the Pope would giue for lying and falsifying in his behalfe I aunswer first the priscillianists owld maxime S. Aug. her 70. to be now the Puritans often practise Iura periura secretum prodere noli Sweare fo rs weare the secret doe not vttre I haue shewed it befor that it needeth not to be confirmed They also being so periurious and not only vntrue as in treating of them I haue declared Ochinus in dialogo con Sectam terrenoruÌ„ deoruÌ„ siue Paparum Caluin as Ochinus tearmeth him an earthely God and Pope yf he may not forgiue them a culpa pena from fault and payne as him selfe assureth he can not they are in an ill case Leuit. 5.4 Zach. 5.3 since that God almightie threatneth reuenge for their periurie Yf he can forgiue them being their Pope we haue great occasion to thinke our Popes power as ample as also is alreadie proued Secondly the ould heretical lesson of reproaching the Pope and his pardons Luth. tom 6. Iene fol. 215. Mathesius in hist. Lutheri conc 11. pag. 123. Luther confesseth that all reforming preachers do presently and principaly learne Papam Monachos sacerdâ—tes conuicijs proscindere omnes nouerunt All of them know how to inueigh against the Pope Moncks and Preists So that it is noe meruayle that M. Rider among the rest had learned this first fundamental lesson of his profession Lastly as in the present case it is euen to winking vnderstandings notorious that the falsification obiected to me is voyde and neede the noe pardon so in euery other case is it perspicuous that the Pope can giue noe remittal of fault but by penitent confession of the delinquent and consequently with purpose of amendment as for a falsification of this kinde euery other preist may doe noe lesse Wherfor it is lykewyse notorious that this exprobation concerning the Pope is in his case noe
commendations by them vawnted Their confessor according to his dutie instructed them of the heynousnes of those crymes so effectualy that they being sorrowfull for their former lyfe they promised to abstayne heedfully for the future tyme from all disordre and particularly that they would nether lye nor forsweare in bying and selling In the beginning they fownd them selues somewhat interested therby vntill God had fully proued the firmenes of their resolution But after in small processe of tyme their trade customers and welth increased so exceedingly that they came to incomparable wealth So yf our Reformers could refrayne from the same offenses in vtterance of their marchandise in wryting and deale playnly without inhawncing glozing or returning their wares without detracting and belying the prouision sufficience and substance of their neighbours store or beguiling thus their customers I assure you thowsands more would peruse their stuffe and their traffique would be much amended 11. The fift position was this Rider That the Masse which now the Church of Rome doeth vse was not then known in the Church Maister Fitzsymon knowing or else he is ignorant in Durandus Durantus Guido and the rest of the Masse founders that it is impossible to prooue the Masse to be either Apostolicall or Catholicke that in the first fiue hundred yeares it was not hatched vnder the warmth of the Popes wings for then he was scarce Bishop of Rome but that is was to his owne knowledge patched vp in many hundred yeares after those 500 by sundrie Popes and therefore Maister Fitzsymon very wisely passeth the matter ouer without one text of Scripture to prooue it for knowing in his conscience that the Masse neuer came within the letter of Christs will he will not affoord it the least warrant forth of Gods word And for the Fathers that he alleadgeth I am sorrie that a man that hath so fluent a tongue should haue so bad a minde to wrest the Fathers so speake that after their death which they neuer knew in all their life 11. Title VVhether the Masse novv vsed in the Church of Rome vvas knovven to the ancient Church M. Rider denyeth it to haue bene knowen Fitzimon befor Innoncent the thirds tyme. But in the two bookes precedent euen the innocents may iudge whether such be not for the follie therof an InnoceÌ„ts opinion and for the impudencie therof a sycophants protestation When that M. Rider had threatned befor as often appeareth so wonderfully the Masse that he would shew from first to all to be magick when he had promised to trauers it at the first occasion In 〈◊〉 caueat n. â—8 when he had taken vpon him as a litle after followeth that he had followed me closely in euery lyne woord sillable and leter then not only not to accomplish his threat not to imbrace this opportunite now offered not to produce one woord of all my proofes and to deny that I had alleadged any out of Scripture I know not what it is yf it be not to Ryde as fast as his titt can gallopp And that he may not ryde alone Luther hath sent this sentence as a foote boy to compagnie him Qui semel mentitur hic certissime ex Deo non est suspectus in omnibus habetur Luth. in Asser Teu ho. art 25. He that once lyeth he is not most certainly of God and in all things is to be to suspected As I sayd my treatise of the Masse will further totaly and seueraly for what parte soeuer therof you peruse it alone will discouer the forsayd ryding demonstrat not only M. Rider to be vntrue but that magna est vis veritatis quae contra omnium ingenia calliditatem solâ—rtiam contra fictas hominum insidias facile se per scipsam defendet Seneca in epist great is the power of trueth which by it selfe defendeth it selfe agaynst all witts craft industrie and treacherous ambushes of men Yf denials were disproofs yf the dissembling our arguments were the dissoluing of them yf hypocritical protestations be allowed for lawfull pleadings then our cause and case will loose their processe But yf trueth may haue due regarde and proofs their deserued credit and right but a lawfull iudgemeÌ„t then falshod as a disguised queene vpon a stage the Pagent being ended wil be discouered to haue bene but a cowntrefett then dissimulation wil be vnmasked then woords wil be valued according the lightnes of their weight As I sayd my â—wo bookes of the Masse compiled vpon the occasion of such denials dissembling and delusions are committed to the regard of their trueth the credit of their proofe and the iudgement of their equitie Let them be accepted but according to desert and they and I will câ—aue noe more nor others perhapp requyre greater satisfaction Rider 12. The last question was Of the Popes supremacie and whether the Pope of Rome hath vniuersall iurisdiction ouer all Princes and their Subiects in causes temporall and Ecclesiasticall VVith this Maister Fitzsimon dealeth as with all the rest and for the first part he saith that the Popes supremacie was acknowledged but tels you not within the first fiue hundred yeares and therefore is able to say nothing to that first part in question But impertinently misalleadgeth some Texts of Scripture spoken either touching Peters faith which he should hold not one word of his supremacie which hee neuer had And there hee would cunningly subborne the Fathers to prooue Peters pretended supremacie and the Popes vsurped supremacie but all in vaine for he takes them by the sound not by the sense as shall appeare Christ willing in sifting them if he dare shew them And for the second part of the position hee falls quite from the proofe of the Popes Iurisdiction to the largenesse of his possessioÌ„s which was neuer in questâ—on as Sicilia Sardinia c. here you see his weaknesse that cannot draw out of the Lords quiuer one shaft in defence of the Popes Supremacie 12. Title VVhether my proofs of the Popes supremacie speake of the first fiue hondred yeares 12. YOu haue sondrie euidences that M. Fitzimon Rider is nether lawfull Iudge nor witnes In this article it appeareth particulary in his denying it that Scriptures Fathers Protestants especialy the Centuriasts in great prolixitie do professe Yf there had bene no other proofs theÌ„ is in my first title to this Rescript what thinke you are not they alone a stumbling block to humble our Rider into the synke of confusion I will but quote the Centuriasts shewing from age to age the Popes of Rome to haue had and practised supremacie of the whole world Cent. 2. c. 7. col 139. col 770. 778. 779. 781. 782. c. 10. col 1262. and add to the forsayd proofs in my title a few more that euen those who are loath to conceaue M. Rider to be what he is conuicted may be as loath to dowbt of the mater that he contradicteth For euen by
conclude in the discourse of B. S. Austin S. Augustin l. 2. 〈◊〉 de ciu c. 1. altogether and as yf it were of sett purpose belonging to this effect Yf the weake sense of human custome dared not to resist the reason of manifest trueth but to holsome doctrin as to a medecin would submitt the weakenes therof vntill by Gods assistance the fayth of pietie intreating it were healed ther should not be requisit any long discourse to conuict the error of vayne opinion by them who are in the right and susficiently can expresse their meaning But now because so much the more the disease of erroneouse mynds is greater and dangerouse by how much they defend their vnreasonable conceits yea after full satisfaction as much as from man to man was due whether foreuer excessiue blindnes wherby they discerne not things apparent or for peruers obstinacie wherby they will not indure things euident to he reason and trueth of necessitie we treat more amply cleere maters as yf we deliuered them not to be viewed of behoulders but in sorte to be felt of handlers and yet winking at them Neuertheles what ende of alteration or meane of speaking would therbe yf we would thinke it requisit alwayes to aunswer them that contradict For they that can not vnderstand what is sayd or are of so hard an opposition of hart that although they vnderstand they will not yeelde such do contradict according as is written and they speake iniquitie continualy they are vayne VVhose cōdradictions yf I would as oft refell as they with a stowt forhead resolue not to care what they say so that howsoeuer they gaynsay our disputations how infinit how miserable and vnproffitable it is you behould Thus I conclude in opinion and speech of S. Austin Laus Deo Opt. M. Virginique Matri ac B. Patrició To the temperat Protestant Reader I Confesse my selfe to haue bene long tyme browght vp in Protestantcie and also to haue waded therim with resolut confidence professing it in Catholick contryes not without as well danger as firme intention to haue dyed for it And when I did abandon it it was not for any greater temporal preferment as is knowen publickly by what I then was and what possibilities I had in respect of what I now ame and do pretend to be The cause of my first conuersion from it was principaly because I obserued the forme of beleefe called the crede and the reformed gospel to be in all articles altogether opposit one to another I report me euen to your arbitrement therin after reading my examination of the Protestant beleefe toward all the articles of the crede whether I had mistaken or noe Next as after I addicted my selfe to the diuers controuersies of both sydes examining them curiously with their allegations I was much more confirmed to be a Catholick by viewing besyd the crede all the whole doctrin of Christianitie from Christs tyme hetherto to be wholy repugnant to reformations Eber in pref com Philippi super ep ad Cor. and when Reformers pretended the contrary that they and the ancients did not disagree in religion such imposture I fownd to be so enormly sycophantical and hypocriticaly pretexed that I blushed to haue euer bene of that profession which cowld neuer purchas or retayne any vertuouse mynde but by such forging and dissembling to be that most which according trueth and playne dealing with all vehemencie it contradicted and was least So is it playnly confessed by Eberus who succeaded Luther and Melancthon in wittemberg Tot tantis confusionibus scandalis deformatur totus caetus vt nihil videatur minus esse quam quod profitetur The whole crue of Reformers is so deformed with so manifowld and great confusions and scandals as that it is nothing lesse then what it professeth Lastly when I came to Gods holy booke the diuine Scriptures and compared them in their originals to the translations of Reformers and these to them I then in dede viewed all to be treason and trapps all to be a transfiguration of the angel of darkenes into ane angel of light or his doctrin of libertie to beare most vndeseruedly the title and countenance of the doctrin of pietie and in the meane tyme true godlines to be as Christ in his passion blasphemed derided spoiled crucified and buried So with me it also rose the third day and appeareth after with hands syde and feete pearced in such palpable maner that of a dowbtfull disciple Ioan. 20.19 by so manifest reuelation I then and now say My lord and my God as he then and now aunswered my sowle Because thow hast seene me thow hast beleeued I haue now informed why my selfe renownced protestantrie Yf you please I will tendre some further important occasions wherby you may also know what to determin toward the same Pondre them in the ballance of a pure eye and not according any preiudicated perswasion and sway with them only according their desert as you tendre your sowls saluation When reformations pretended to exclude papistrie as they tearmed rhe Catholick Profession they alleadged against it that it was forsooth idolatrie superstition magick that it was a following of Antichrist the cupp of the whoore of Babilon a stamp of the beast of the Apocalips that the ancient Fathers weare pernitious dreamers doting fooles idle triflers fanatical wryters falsifyers deprauers blasphemers as is shewed in my first preface Now for their owne authoritie and warrant to abolish papistrie and to establish their reformations they assuredly affirmed the woord of the Lord Gods booke and the holy Scriptures to be their direction the loue of Christ and his truth to be their impulsion the doctrin of the Apostles and their beleefe to be their intended Reformation So that the nick of all their coning consisted in fyne fyled and forged dispraises of Papistrie and as curious sugred deceitfull commendations of Protestantrie approuing them selues as S. Austin sayth dulcissime vanos non peritos sed perituros S. Aug. l. 1. confes c. 14. l. 7. c. 20. nectā disertos in errore quā desertos a veri tate most delyt somely vayne not so much read as reprobat nor eloquent in heresie as emptie of veritie This whole imposture yf it be fownd false must not the frame or building erected theron be also esteemed to incline to destruction Omitting to prosecute Luthers confession Luth. in disp Lipsiaca cum Eccio that this reformation was nether begon for God nor for him should be followed First then I say in general that their bibles by their owne verdict haue not bene the woord of God Nether will I alleadge for proofe therof Zuingl de sacram fol. 412. Sur. in Chron. adan 1523. Lindan dial 1. pag. 84.85.98 c. any Catholicks but them selues In Luthers translations I might affirme that Iohn Dietenbergius had colleted 874 and Emserus 1400 falsifications and that bishop Tonstal had gathered in the only new Testament of Tindal
exclame at his blasphemie But I can not thinke that the meanest clercke vnder him much lesse him selfe could be so absurde to thinke any Catholick so impiously vnchristian And yf such was not his surmise verily I can not conceaue how otherwyse by any construction the forsayd wordes may be made blasphemous Much would such Alchymists haue drawen toward their exaggerations yf F. Garnet had sayd with S. Paul that he reioyced in suffering for the Collossians Coloss 1.24 and did accoumplish things that wanted in the passion of Christ in his flesh for his bodie which is the Church wheras they exaggerat when no occasion is guien and but a vayne occasion is by them selues pretended S. Gregorie Naziaâ—zen informeth that conficta si sint crimina est sycophantia Id si latenter tum vecem Calumniam Impunè cum quis carpit est Blasphemia Maledicus autem est qui cunctos petit Yf the crymes be forged then is it sycophancie If forged then is it calumnie Yf any exprobrat without iust punishment then is it Blasphemiâ— Yf be reproach generaly then is it sclawndre But M. Atturnies case might seeme according S. Nazianzen neerer as yet to blasphemie by how much for his heauie imputation without all proofe noe punishment hath hitherto bene inflicted But at least in the doome of S. Nazianzen he hardly escapes to staÌ„d for a sycophaÌ„t Thus much for Sr. Edward Cooke only for resemblance in prodigious amplification with M. Rider and to inable him to combe his heade yf ther be noe other impediment then the befor mentioned stiffenes of his heare for this blasphemie Which yf it will not serue I will add that as the Ephratheans could not passe Iordan which signifyeth the riuer of iudgement nor the watchfull Galaadits signifying heaps of testimonies as not being able to pronownce shibboleth Iudic. 12.6 which is interpreted aene eare of corne but Sibboleth without the aspiration H So I trust for the point of blasphemie the sayd woorde by him pronownced lyke an Ephrathean wanting the aspiration H that all remayning at the riuer of iudgement and acquainted with the true pronuntiation of the late shibboleth or eare of corne will giue him noe credit in such dissimulation of a blasphemie My second instance M. Rider of your exorbitant inuectiues wher not only all occasion wanted but also the blame redownded only to your selfe is of these your words against my being a Iesuit this Iesuit nay Iebusite Rescript n. 9. Caueat sub finem yea a second Bar Iesus Els wher that false arch Iesuit Bar Iesus Which woords giuing me occasion to defende the Iesuits professioÌ„ I know not why therof I may not a litle delate to occasion you and your brethren to be better conceited of Iesuits yf you loue truthe and synceritie and yf you do not at least to manifest how vndeseruedly you maligne vs of that ordre we stryuing to preserue you and you to destroye vs we of loue searching your saluation to the danger of our corporal death and you of hate persecuting vs to your owne and others perdition I confesse first that Iesuits are odious I beleeue also offensiue to Sectarist Reformers which they them selues manifest in expelling them first and furthest of all others in maligning their name in deminishing their fame in indomaging their means in caluÌ„niating their liues in euery way by a peculiar hatred pursueing them and most rigorously persecuting them when they haue such power But in this hatred is the Iesuits pryde because as S. Hierome sayth S. Hieron in ep ad S. Aug. Signum est maioris gloriae quod omnes heretici aliquem detestentur It is proofe of greate dignitie when all hereticks detest any Is it not a prayse of S. Iustin Martyr to haue had oppositioÌ„ to Triphon of Origen to Celsus of S. Ireneus to Valentine of S. Ciprian to the Nouatians of S. Nazianzen to Eunomius S. Athanasius to the Arians of S. Ambrose to Auxentius of S. Hierome to Vigilantius and of S. Augustine to the Pellagians and Manicheans Yf any other religious should more partake this dignitie the Iesuists would haue such holy emulation as the noble S. Secunda had when Iunius Donatus caused hir sister S. Ruffina in hir presence to be most horriblie scourged saing what doste thou thou impious man and enimie of God why doste thou so honour my sister and dishonoure me where as I professe Christianitie no lesse then she and for this particular perogatiue many folowe the Iesuitical standart Vide Baron ad Anno. 260. neither had I otherwise greater impulsion there to then for the same Next I certifie that I can not imagine how Iesuits might better indeuour to deserue the loue of men then they doe For by their second rule next theire owne saluation they should intende to aduance by al meanes possible the saluation of their neighbours and to that pourpose be indifferent towards all places where the greater glorie of God may be sought Whereby through cold and heats sease and landes they are at a becke to forsake house and home yea they that otherwise are great princes and nobles to inquyre to Christs flock the lost sheepe Which their labor the benedictioÌ„ insueing doth assure to be most acceptable to God were it but for three hondred thowsand late Christians in Iaponia alone where before the Iesuits coming among them about three score yeares past ther was not any one that euer heard of Christianitie To the same purpose in all places wher they are their whole tyme and studie is imployed to catechise Children as soone as they can speake to bring them vp as soone as they can reade or wryte through all sciences to rescue them from synne prouoke them to frequent the Sacraments to counsell them in their doubtfulnes to confort them in their distresses to reconcile them in their controuersies and breefely in supplying their spiritual and corporal wants by all possible meanes Wherunto they intertayne as many woorkemen as their estate by any measure is able to supporte omitting therby hospitalitie toward all others by whom in their opinion Gods honor and the good of the common wealth would receaue lesse assistance And least that wealth or slouth hereafter should peruert their first feruor all the cheefe Fathers of them namely the professed besyd the ordinary vowes of all religious Pouertie Chastitie Obedience do make these peculiar vowes neuer to permitt any change in their pouertie vnles it be more to restraine it neuer to suffre the teaching of children to be omitted but rather to doe it by them selues neuer to linger at commandement of the Pope euen without al meanes to trauaile for the conuersion of Infidels or Heretikes into al countries how barraine barbarous or remote soeuer c. Lastlie the said professed Fathers when the burden of teaching is to heauie for them selues by infirmities or yeares they followe voluntarie pouertie and begging that others of greater streingth being vnder the heauie charge of
preface in effect which was concealed by M. Rider PRouoked to proue ether by Scripturs or Fathers which liued within the compasse of the first fiue hundred yeares after Christs ascention that the priâ—atiue Church and Catholicks of this tyme are of consent â—uching these Articles 1. That Christ is realy in the B. Sacrament 2. That Scripturs should not be perused by the vulgar 3. That prayer for the dead and purgatorie was beleued 4. That Images were worshiped and prayers made to Saincts 5. That masse was allowed 6. That the supremacie of the Pope was aknowledged AT this only entrance the whole residue was brought to a demurr or adiurned to another tearme or as M. Rider â—â—armeth it to a writt or rescript Which adiurne or rescript as â—et depriuing the world of the sayd preface I thought coÌ„uenieÌ„t to â—eliuer the purport therof in few words Prouoked sayd I to â—roue by Scripturs or Fathers the forsayd articles I perceaued â—â—y challengers to haue pervsed the prouocations of Iuel as famous or calling these maters into question as Herostratus for burning â—he temple of Diana remembred only by infamie For Laurence â—umphrey the great Doctor of Oxford Humphred in vita Iuelli pag. 212. writing the lyfe and comâ—endation of Iuel omitted not to reprehend and reproue him for â—â—ch vaine and vnaduised appeale to the Fathers in these controâ—ersies Saying Quid enim rei nobis cum Patribus VVhat haue we to do â—ith the Fathers He could not be ignorant that in all the volums of â—â—e Fathers nothing is treated but what we professe nothing â—â—mmended or condemned but what we commend or condemne â—nd who could haue any distrust therof but such as could not â—ehould light in the sunne or water in the sea â—â— This made Luther in defiance of the Fathers to exclame I â—re not yf a thousand Austins a thousand Cyprians a thousand Churches stood â—gainst me Hierom doth cheefly angre me Quia tantum de ieiunio de deâ—ctu ciborum de virginitate scripsit Si hoc saeculo viueret nos planè damnaâ—â—t For he wryteth only of fasting and choise of meats and virginitie Yf he â—ued in this age he would playnly condemne vs. Which is a playne confession and the cause therof not concealed Luth. to 2. pag. 340. Colloq conuiual c. de patribus Colloq Ger. de Schol. Theol. Fol. 499. Gregorie was deceaued by the deuil Origenem iam olim excommunicaui Chrysostomum nullo loco habeo nihil est enim nisi loquaculus Basilius planè nihil valet totus est monachus I haue long since excommunicated Origen I disdayne Chrysostom for he is nothing els but a babler Basil is altogether of no accompt he is wholy a monck Cal. l. 3. Instit c. 5. n. 10. Beza â—p 8. theolog 81. in tract de trip episco genere ad Scotos circa an 1579. Zuing. tom 1. in explan art 64. Fol. 107. P. Mart. de votis pag. 50. 477. 490 476. Baleus in pref Act. Rom. Poâ—tif Muscul in loc con de Scrip. sacr pag. 164. 165. Secondly Caluin saith of the Fathers generaly Abrepti fateor in errorem suerunt They were borne away in errour Thirdly Beza saith They followed Paganisme for a rule The Fathers in the Concil of Nice vnderlayd the seat of the harlot that sitteth vpon seueâ— mowntayns Fowrthly Zuinglius The Fathers yea forsooth the Fathers haue so professed but I alleage to the no fathers or mothers but the woord of God Fiftly Peter Martyr whom they of Zurick sent to plante protestancie in England which by hauing him saith Bale was happie and by wanting him was vnhappie confesseth As long as we remayne in Concils and Fathers we will abyde euer in the same errours Sixtly Musculus Planè stolidissimus est vel studiosè malignus in ecclesian Dei quisquis Patrum calculis conscientias fidelium obstringendas censet He is playnly most foolish or wittingly malitious against the Church of God who would bynde the consciences of the faythfull according the resolutions of the Fathers Cartur l. 1. pag. 513. pag. 154. lib. 2. p. 507. 508. lib. 1. pag. 88. lib. 2. p. 502. 303. lib. 1. p 94. p. 103. p. 98. lib. 2. p. 622. Seuenthly Cartwright Seeking in the Fathers wrytings is a raking in ditches a mouing and sommoning of hell a measuring of trueth by the crooked yard of tyme. The Fathers imagined fondly they deall lyke ignorant men they were mastered by their passions they had many errours Clement Anaclet and Anicet are discharged for rogues and men burnd in the forheads Damasus spoke in the dragons mowth Ambrose houldeth many things corruptly and many errours and violently inforceth the text there is no sinceritie to be looked for at Hieroms hands Augustins sentence is approued vnaduisedly and therby a window is open to bring in all poperie Ignatius was a counterfet and vayne man c. Causeus dial 5. 8. 11. 8. Causeus Dionisius was but a doting foolish pernicious dreamer Clement a spreader of drosse and dreggs Ignatius an idle trifler Disp Albe Iulie in Actis 8. diti de Hi roÌ„ Vide Bazam in Aâ—tâ— Ap. c. 23. 2. ad Thes. 2. annot 3. 2. ad Timoth 3. annot 8. 1. Cor. 7. annot 1. 9. 28. Ireneus a fanatical wryter Cyprian blockish and reprobat Nazianzen a babler Ambrose bewitched by the deuil Hierom no lesse damned then Lucifer c. Lastly Alba Iulia Disputation Nobis cum illis nihil est commune VVe haue no participation with the Fathers 31. These are the cheefe Reformers I could fynde in the world and of all sorts the very principal of LutheraÌ„s Caluinians Zuinglians PuritaÌ„s Adiaphorists Polimorphians c. Had not M. Rider occasion to coÌ„ceal this preface wherin al aforsayd Reformers giue verdict against him that he is let no man thinke these reproaches to be myne bound by his clayme to haue the Fathers his fauourers 〈◊〉 abyde still in errour that he is playnly moost foolish and wittingly maliâ—â—use against the Church of God c. Who can blame him to affirme 〈◊〉 is preface to be bitter and byting And who can disblame him â—â—r imputing the bitternes therof from the wolues to the lambs â—â—om the kytes to the chicken that is from them selues to vs Yf â—â—y vntruely would defeat vs of our right the least we can be â—â—lowed to doe is to produce our euidences to disproue them No â—ore is now done by vs. Yf the Fathers be for Protestancy or â—gainst it lett all the world now freely determyne I make but 〈◊〉 is dilemma or two edged argument yf the Fathers by all proâ—â—staÌ„ts be coÌ„fessed their aduersaries how are they their approuers â—â—r yf they were approuers how are they so vnreuerently and â—â—sdainfully mistermed vnles you thinke according trueth that 〈◊〉 your consociats deserue no other treatment â—â— In your first line you chaunge a woord and for or Rider which greatly altereth â—e Catholickes question
and is farrefrom our first meaning For we hold with â—hrists trueth that vnlesse the written word of God first warrant it we are not â—ound in conscience to beleeue it though all the Doctors and Prelates in the â—orld should sweare it VVhether it be not all one to say Scripturs or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same â—2 I Confesse that M. Rider came to me the 2. Octob. 1602. Fitzimon to reclaime his resignation of these controuersies to Scripturs or Fathers seueraly resoluing not to accept the Fathers for arbitrers vnlesse they had the scripturs â—onioyntly concurring with them A poore retraict First because â—â—y promise and all his printed books he had appealed to them â—ot conioyntly but seueraly Secondly because it is a seelye â—magination to thinke they may be seperated S. Aug. con Pelag. l. 2. c. 10. For S. Augustin â—weetly according to his maner instructeth all Christians to â—now concerning the Fathers Quod inuenerunt in Ecclesia tenuerunt â—uod didicerunt docuerunt quod à Patribus acceperunt hoc filijs tradiderunt That which they fownd in the Church they retayned that which they learned â—hey tawght that which they receaued of their fathers that they deliuered to â—heir children And consequently what the Apostles recaued of Christ they deliuered to their successours their successours to their scholers their scholers to their disciples c. Which as it is conformable to the Apostle S. Paul Ephes. 4.12 so is it perfectly confirmed by him saying God to haue giuen Apostles Euangelists Pastours and Doctors to the coÌ„summation of the holy vntill we all meete in vnitie of faith and knowledge of the Sonne of God that is that he had giuen such instructers as by true and lawfull discent and succession should informe the ages succeeding one another in one faith and knowledge of one God vntill the first midle and last be gathered into the flock of Christ And as the later should receaue from the former Baptisme and other Sacraments so also should they receaue all other truth which would be infallible vnto theÌ„ yf they would not leaue their forefathers to follow their owne braynsick nouelties D. VVhitg lib. 2. pag. 353. 507. 508. Therfor VVhitgift worthely exclaimed at the Puritans excepting against the Fathers as being wresters and sorcers of the text the Scripturs not hauing any other searchers defenders conseruers but them Therfor also Caluin worthely taxeth their presumption Cal. in trac Theol. p. 471. who vnreuerently insinuated the Fathers did disagree from scripturs they hauing from hand to hand of their predecessours receaued the vnderstanding of them they hauing by infinit labours expownded them they hauing by vertue of them planted Christianitie excluded idolatrie Beza epist 81. pag. 384. surmouÌ„ted heresie Therfor Beza worthely imputeth it to ignorance impudence and impietie to diuorce or sequester Scripturs and Fathers or to affirme where the Scripturs are or Fathers there they can be seueraly or otherwyse then only conioyntly So that from first to last who haue Fathers they must haue Scripturs and contrarywyse And consequently M. Rider first and last remayneth alyke ingaged But to make it euident to the most repining and sparing conceit toward my allegations that I neuer changed or for and and that all this is a friuolous fals cauill pretext who doth not know that the ground and fundation of M. Riders clayme was but a repetition and borowing of the owld impudent protestation of Iuel In which not and but or is contayned in all the articles it being sayd ether by Scripture or by the example of the primatiue Churche or by the owld Doctors or by the ancient Generall Concils And yf any be able to proue any of these articles by any one cleare or playne clause of ether Scripturs or of the ould Doctors or of any ould general Concils or by any example of the primitiue Church within 600. yeares after Christ I promise to giue ouer and subscribe So that I disproue hereby M. Rider not only by his owne printed booke but by his original copie whence as he tooke the same clayme so he ought to haue taken the same conditions And therfor whether he wil or nill he must stand that not but him selfe and his Iuel haue vndone him by or â—â—d not and. â—â— And this was demanded of you not as the demanders doubted that the â—â—nonicall Scriptures were insufficient to prooue any article of faith but onelie â—at all men might see and so be resolued whether the Protestants or the now Roâ—ane Catholiques ioyne neerest to Christs trueth and the faith of the first primitiue â—thers VVhether all beleefe be contayned in the written woord of God â—3 ALl the proofe brought by M. Rider Ioan. 10.31 so to perswade vs is only in these woords But these things are written that you may beleeue that Iesus is the Sonn of God and that beleeuing you may haue lyfe in his name Good Lord â—hat inference is this Hebr. 11. the things written serue to beleeue in Christ therfor all beleefe is written By S. Pauls declaration â—bel Enoch Noê Abraham Isaac Iacob c. had vndoubtedly Faith â—et they had nothing of Scripture written Secondly all the primitiue Church had noe parcel of the new Testament at least ten â—earesafter Christ wil you say they had no faith or were not â—ound to beleeue Thirdly the Creed of the Apostles Vide P. CottoÌ„ de sacrif contre Caille predicaÌ„t Gallice pag. 122. 126. 127. the consubstantialitie of the Trinitie the procession of the holy Ghost â—he perpetual virginitie of our Ladie the baptising of children â—he not rebaptizing of them by hereticks baptised the breaking of â—he sabaoth and keeping of sunday the obseruation of Easter in â—he Christian and not in the Iewish maner the receauing of the Sacrament fasting the eating of blood and strangled meat prohibited in the Acts the not marrying of the sister in law after the â—rothers death without heyres and especialy I would know of â—ur protestants allouing women to sing psalms in the Church vnless they build it vpon some tradition true or false how tremble â—hey not to contradict the prohibition therof by the Apostle 1. Corinth 14. 1. Timoth. 2. Wher fynde you these points of beleefe which are beleeued in the whole Church and some of them contrary to Scripturs nor in any â—cripture contayned Therfor that the Scripturs alone are sufficient to proue euery â—â—rticle of beleefe to concurr with you once in a grammarian sentence is qui nil dubitat nil capit inde boni he that thinketh so vpon better consideration may now thinke and say otherwyse Are not these people easily perswaded to haue good proofs foâ— their professioÌ„ when they caÌ„ coÌ„fute vs about the name of Catholick by Vincentius Lyrinensis about the Popes supremacie by S. Bernard and now about traditions by this text here alleaged Doth M. Rideâ—
some other qualities lest the receiuers should abhorre rawe and bloodie thinges and that beleeuing they should receiue greater rewards of their faith This faithe Church which dispersed through out the world is called Catholike helde from oulde time now holdeth Yow behowld him of sett purpose to deliuer the ancient fayth to affirme the change into the essence of Christs bodie the accidents to remayne the causes of not seeming what is contayned playnly expressed the same to haue euer befor and then bene the beleefe of the Catholik Church as is now by vs beleeued What thinke yow two such holy archbishops of Canterburie are they not more worthy of credit then M. Rider Alas it is a shamefull demaund to be had in controuersie since therfor he is not worthy to be their chaplins equal wil he not blush yf his forhead be not of brasse to tell hencfoorth our doctrin not to haue bene euer the same in the Catholick Church 73. That in the Popes Court and in his Consistorie Rider there bee diuers opinions touching transubstansiation yet the deniall of it or the contradicting of the Popes opinion was (a) Deniall of Transubstantiation in Rome was no death no death though in those mercilesse daies of Spanish Philip and Romish Marie it was made the thirteenth Article of our faith and it had been lesse daunger to haue denied those twelue old articles of our old faith then this one of your new faith for the one was dispensed with for monie but the deniall of the other was punished with death without mercie But you will replie and say not withstanding the dissentions aforesaid yet Christs words be true he cannot lie he hath said hoc est corpus meum this is my bodie therefor it is his bodie 73. I report me to all considerations Fitzsimon whether they euer obserued a style lesse steeled as I sayd befor or more friuolouse What might I imagin to awnswer to suche pregnant vntruethes In the Popes court and consistorie in this point ther is dissention of opinions Vnder spanish Philipp and Romish Marie transubstantiatoin was made a thirteenth article of beleefe he immediatly telling it was made vnder Innocent the third who liued 300. yeares befor Philipp Marie Then dispensation to haue bene grawnted for mony concerning all other articles of beleefe c. The least that I can do is to score vp of so many the 76. vntrueth The 76. vntruth 74. We confesse these words to be Christs words and therefore true Rider but the litterall sence is yours and therfore false But that I will not bee tedious vnto you I could shew you as manie seuerall opinions dissenting about the meaning of hoc est and corpus as I haue done in the premisses but that the Catholickes shall know there is no such vnitie not veritie in your doctrine as you confidentlie but vntrulie haue taught them therefore I will giue them but a taste till some other time onelie pointing you and them to their Authors and places and then read aduisedlie and iudge without partiall affection This Frier you heard latelie recited your seuerall jarres touching consecration Iosephus Angles do Essentialibus Euch. pag. 114. 115. 116. now heare him with your patience to deliuer his other seuerall opinions touching the exposition of these three words seuerallie hoc est corpus The first opinion is that this demonstratiue pronoune hoc must bee referred not to the bread 1. Iosephus but to the bodie of Christ that this should be the sence hoc est c. id est corpus est corpus meum That is this my bodie is my bodie but how absurd this is let the young Sophisters in the schooles giue their censures 2. Bonauentura 3. Occham in lib. 4. 1. S. Thom. 2. Ricar 3. Scotus Nec panem nec corpus sub ratione corporis sed corpus Christi sub ratione entis vel Indiuidui c. lib. 4. pag. 182 de sacro Altaris mysterio cap. 17. But the second opinion is of Bonauentura who saith this pronoune hoc must be referred to the bread that must be conuerted into Christs bodie but not to Christs bodie The third opinion is Occhams and he is of opinion with the first There followeth three other learned mens opinions contrarie to all the former and say flatlie that this demonstratiue hoc must not be referred to note either the bread or the bodie of Christ but that this might be the sence hoc ens vel hac substantia quae continetur sub speciebus c. This thing or this substance which is contained vnder the accidents of bread is my bodie but how well these opinions with their straunge Logicall manner of reasoning will content the learned Priests Iesuits I would faine knowe for this I am sure they sound not either of diuinitie or learning But this Frier for a farewell concludes pag. 118. pronomen hoc nihil This pronoune hoc signifieth nothing till the last sillable vm be pronounced Hoc nihil demōstrat In the same pag. Pope Innocentius the third saith that hoc signifieth neither bread nor Christs bodie because the whole words of consecration were not spoken vnlesse saith he you will say the Priest consecrates at this word Benedixit he blessed But the Pope saith hoc signifieth nothing and his reason is that the Priest sheweth or noteth nothing because he vseth hoc est c. not by way of demonstration but by way of cursorie repetion Marke this you Iesuits and priests so then this Pope will haue this sence hoc est corpus meum that is nothing is my bodie But in the three of the last lines of that chapter his wisedome changed his minde and said this is my bodie that is what soeuer is vnder the formes of bread is my bodie Is not this thinke you deepe diuinitie for a Pope You may see hereein how the Pope vseth shamefull shifts to couer his sensible errors and to deceiue Christs littell flocke In his Marc. Anton. Con. Stephen Gardner liuing but latelie seeing euery mans opinion expounding what hoc should be hee disliketh them all and faith it signifieth indiuiduum vagum as if Christ had said This but what it is I cannot tell but it must of necessitie be some what is my bodie De consec dist 2. can Timorem Glossa ibidem But I will conclude with your owne Popes Canon and Glosse which you hold for Canonicall though in deed hereticall solet quaeri quid demonstratur per pronomen hoc It is a common question what is meant by this pronoune this whether bread or the bodie of Christ not bread for that is not the bodie of Christ nor yet the bodie of Christ for it appereath not that there is anie transubstansiation till the words bee all pronounced yea the last fillable vm To this question this must be aunswered That by the word this nothing is meant but it is there put
materially without anie signification at all See now whither you are brought or rather whither haue you brought Gods people from trueth to false hood if hoc signifieth nothing where then is your transubstantiation For if in that word which should first worke in the change there bee no mention of bread how can that which is no way comprised in them be changed by them and so you speake against your selues Againe as you are rent in sundrie opinions touching hoc so also are you touching est for when you saw that est would not serue in his proper Euangelicall and Apostolicall signification then you gaue him a new exposition For Bonauenture seeing that est as Christ and Paul meant it would not fit their purpose VVhat est signifieth there is great variāce amōgst the Romish Prelats Est i. Fit Est est verbum anuntiatiuum non constitutium Est i. erit Iosephus Angles in loco praedicto pag. 115. then hee of purpose expounded it by Fit vt sit sensus panis fit corpus meum that it might be thus in sence The bread is made my bodie Yet Occham hee likes not Bonauentures Fit because hee thinkes it is too grosse and too false and therefore he will expound est by erit that it may carrie with it this sence this shall be my bodie but saith he it is a verie rash and brainsicke opinion and alleadgeth as brainsicke a reason as there you may see Yet Caietanus the Cardinall de Eucharistia cap. 7. pag. 104. col 2. C. D. denieth est to haue anie such signification vnlesse it be in metaphors and parables But least that I shuld be too offensiue vnto you I could deliuer so many seueral opinions of yours touching the praedicat corpus one saith it must bee meant of Christes bodie glorified no saith another that is false but it must be vnderstood of his bodie as it was before his passion And a third opinion obiects certaine doubts against both the former Magister Sententiarum lib. 4. dinstinct 12. page 60. deliuers foure seuerall opinions de fractione partibus Now Gentlemen I appeale to your consciences if they be not cauteriated whether you haue dealt well with the ignorant Catholickes of this land in perswading them that in all your doctrine there is consent without jarres antiquitie without innouation and vniuersalitie without limittation whereas there is nothing but jarres discords and dissentions in your consecration in your transubstantiation and in euery word almost nay perticle as hoc and est be so wrested by your construction that you haue brought both their proper significations to plaine destruction Is this exposition Catholicke what auncient father euer expounded it so let the Catholickes know or else they with vs will iudge neither you nor your doctrine Catholicke Will you follow a foolish Frier an ignorant Abbot a late vpstart Pope or Priest that writ and wrested within these foure hundred yeares and forsake Scriptures and the auncient Doctours of the Church Now let the indifferent minded Catholikes be iudges whether you or wee haue antiquitie consent and veritie on our sides And who differs from Scriptures and fathers from and amongst themselues not onelie in one point of religion but almost in euerie point particle of doctrine Thus much concerning your discords amongst your selues all against the auncien◠Apostolicall and Catholick truth 74. Spectatum admissi risum teneatis amici Fitzsimon being admitted to behowld this courser I would say discourser can yow good frends refrayne from smyling He telleth yow the third opinion is all one with the first and yet that it is the third and not all one but a seueral opinion This must needs make vp the 77. vntrueth The 77. vntruth Next that the fowerth fift and sixt opinions are all contrary to the former and yet that being different The 78. vntruth they are not different among thēselues but that they all agree This is the 78. Then he maketh a ragged argument yf nothing be conuerted by the first worde all our dealing is vndone Alas yf he would be capable he might thinke that this conuersion is done by Gods infinit vertue in an instant not by parts seueraly according to the woords Hoc est corpus meum as yf to euery woord a sondry part were correspondent but that to all the forme conioyntly all the conuersion is to be referred so that ther be conceaued a diuers substance present whiche was not befor not euery woord but the whole forme being pronownced Is not this a frantick kynde of cofuting to say only this is sayd I am suer it is false how absurd this is let young sophisters iudge I am suer they sound not of Diuinitie or learning is not this deepe diuinitie for a pope and no suche matter sayd but forged by him selfe his assurance childishe the absurditie only in his conceits the diuinitie and learning impugned so inexpugnable as nether in his brayne is ther any reason and by his mowth but Riderian blasts to contradict it Therfor to bring disputations of Doctors therby to testifie a disagreement betwixt them in their beleefe of the substance of transubstantiation they being only of the tyme therof is as wysely done especialy by one more frequent and seasoned with experience in law cowrts then learned colledges as yf he wowld assure that laweyers disagree in allowing the law because they plead seueraly for their Clyents of the construction or tyme of constitution or number of sillables of the law Or yf he wowld say that philosophers doubt whether ther be wynde rayne riuers because they diuersly imagin how when and whence they haue their original Remembre what was informed in the 65. numbre that it is impossible we can haue any dissentiōs among vs according to the saying of the Apostle Si quis autem videtur contentiosus esse 1. Cor. 11.16 nos talem consuetudinem non habemus neque Ecclesia Dei Yf any seeme contentiouse we haue noe suche custome nor the Churche of God Because a Christian wryter among vs must follow as Waldensis saythe Tho. Wald. l. 2. doctrinalis fidei cap. 21.23 the iudgement of the Churche vnder the payne of misbeleefe yf it be a point of faythe or vnder the payne of contumacie yf it be not And all Catholick students among vs doe read the disputations of Doctors vndecided by the Churche cum iudicandi libertate with libertie to censure according to S. Augustins woords S. Augustin cō Faustum lib. 11. c. 5. Et epist 48. ad Vincent and his instructiō toward himselfe and all others imbraceing whatsoeuer they fynde true and imputing it to the Catholick Churche and reiecting what they fynde false imputing it to deceaueable man This is a priuilege of Catholicks to be free from dissentions and neuer but to concurr in one Faythe Luther Zuinglius Cal. n. 19. examinis Not so the wicked not soe as appeareth in the 19. number of the precedent examination