A CATHOLIC CONFUTATION OF M. JOHN RIDERS CLAIM OF antiquity; AND A CAULMING COMFORT AGAINST HIS CAVEAT.  
In which is demonstrated, by assurances, even of Protestants, that all Antiquity, for all points of Religion in controversy, is repugnant to protestancy.  
Secondly, that protestancy is repugnant particularly to all articles of Belief.  
Thirdly, that Puritan plots are pernicious to Religion, and State.  
And lastly, a reply to M. RIDER'S Rescript; with a Discovery of Puritan partiality in his behalf.  
BY HENRY FITZIMON Of Dublin in Irland, of the Society of JESUS, Priest.  S. Augustinus de utilitate credendi. cap. 5. 
If after the troubles of thy mind thou seem to thyself sufficiently turmoiled, and wilt now have an end of these vexations, follow the way of Catholic discipline, which from Christ to the Apostles hath proceeded to us, and shall proceed hence to posterity.  S. Prosper in lib. de promise. & predict. cap. 5. 
Communicating with the general Church, is to be a Christian Catholic. He is an Heretic who is departed thence.  
Printed at ROUEN, with licence of Superiors. Anno. 1608.   

TO THE CATHOLICS OF IRLAND OF ALL ESTATES, AND DEGREES, GRACE., AND PEACE.  
THIS my defence, against M. John Rider (termed Deane of S. Patrick's) containing A Catholic Confutation of his Cauteriated claim of antiquity on his side, and a Calming comfort against his pretended Friendly caveat to Irland Catholics; after longing to exhibit unto you, after loathing to be employed about it, and after lingering to partake you therewith, Dear beloved Countrymen, I now present, to your confirmation, and consolation. My longing was neither for any mercenary respects, nor popular applauds, but only for your aforesaid confirmation, and consolation. My loathing was, to incowntre a spirit of contradiction, esteeming the price of his pains a countenancing of a falsehood, it imported not how impudently, if confidently, and contentiously. My lingering was, by being vacant to recollections usual among them of my profession; and by a doubtful deliberation of my Superiors, whether any further answer was due to such an adversary, who neither durst permit that I should imprint this my defence, and whom the right honourable his majesties counsel pronounced, by public act, to have been an unfit advocate, or proctor, to justify their profession, and unable to ratify his own printed allegations.  
2. But, whereas I am to incountre him in the whole purport of my book, and also to tender resolutions equally belonging to all Catholics in general; I thought good in this dedication to you, Countrymen Catholics, without digression to digress, in acquainting you of what predecessors you are descended, catholics, or Protestant's, holy or impious, famous or obscure: that you be not longer strangers at home, and ignorant of our different protestations; he saying, that your first Christianity was Protestant, and I averring that it was only Catholic, as now this word and term is usually taken.  
3. Two things I would fayne in the begyning obtain. First, that none censure my relation in this preface to be of tedious prolixity, until he pondre how many discussions of doubts it containeth. Secondly, that during my unfowlding, admirable, incredible, and hidden secreacies of our Country's former pre-eminence in Religion, and learning, no Readers would for preiudicated opinions or erroneous prescriptions in their minds, more distrust these records, than they can lawfully disdain authorities by which they willbe maintained. Wherefore omitting all remote examinations belonging to our Country's first inhabitants, and other trifles wont in like treatises to be curiously inquired; 
The first part of Irlands old Christianity.  I will only, and abruptly, search, the first Christianity, and degree of learning, and piety, of our Christian ancestors.  
4. Concerning therefore the first planting of Religion among us, divers are the opinions of Authors. Some affirm, that 
a. Legenda nova Anglicana in vita S. Patricij.  S. james Apostle among other Country's of the west, visited Irland, and converted many. Others impute the first planting of Religion in the Britanian Isles (among which Irland is accounted second, or as Ifaicus in Lycophronem, termeth it, the Occidental Brittany) to 
b. Nicephorus de S. Petro.  S. Peter. Others to 
c. Catal. Script. Brit. teste wione lib 5. c 101.  S. Andrew. Others to 
d. Ferculphus Lexo niensis & Dorotheus Tyr. Episcopus ●n sua Synop●s Apostolorum.  S. Philipp, by his directing unto them joseph Arimath, and 12. companion. Others to Simon Zelotes. Many affirm that Irland, and Brittany received the faith of the gospel at 
e. Bosius' d● signis Ecclesia lib. 8. c 1.  one and the same time; and consequently at least in the 203. year after our Lord and Saviour Christ's incarnation. To which accordeth this chronical verse, belonging only to Irland, as shall God willing palpably appear.  

f. joan. Mayor lib. 1. hist. c. 14.  Christi transactis tribus annis atque ducentis  
Scotia Catholicam caepit habere fidem.  
Two hundred years and three of Christ out run,  
The faith of Christ in Scotland was begun.  

g. Mermannius in theatro conversionis Gentium & Demochares l. de Sacrificio.  Of all these opinions, other probability, or monuments, I could never find, then that soon after the first Christianity among the Gentiles, divers of our Country received the benefit thereof, and preached it to others as S. Mansuetus disciple of S. Peter, companion of S. Clement, Apostle of Tull in Lorraine, by testimo●●e of Mermannius, and Demochares: 
h. S. Greg. l. 3. dial.  S. Fridian, Apostle of Luca, in ●●al●e; of whom S. Gregory maketh mention: 
i. vita Sedulij in mitio suorum operum, & in Trithemio.  Hildulphus teacher 〈◊〉 Celius Sedulius: Sedulius himself: 
k. historiae eorum manuscripts. S. Prosper in annal. an. 434. vide Rich. vitum lib. 1. annot. 6. Vide Baron. tom. 3. fol. 323.  S. Declanus: S. Colman, and 〈◊〉 Albius, and others before S. Patrick's time by S. Palladius found christians at his arrual in Irland.  
5. But whereas there is attributed to Irland for being called in ●●tin Ibernia, the Conversion of Iberia in Asia, recorded by Nice●horus to have happened under Constantin the great; it is strange ●hat it was so little examined by Sabellicus, Wasnerus, Mercator, Hector ●oethius, Bosius, and manifold others, as that so many differences ●f all circumstances mentioned by the rehearcer thereof, were ●otable to persuade them otherwise but that it belonged to ●rland. Then which supposition, scarcely could any thing be ●ore absurd, and therefore is not longer to be traversed.  
6. Not withstanding these former petty, and private conversions, in Irland, rather than of Irland; in duty, and devotion, let ●ll Irlands raze with perpetual and humble thankfulness, 
S. Antoninus ton. 2. c. 18. S. Vincentius in Speculo. jacelinus in eius vita. Marianus Scotus an. 452. 453.  attribute ●heir universal conversion, to the thrice glorious, and wonderful S. Patrick. Wonderful, if the raising of 60. dead, the conse●●ration of 365. Bishops, and Churches, and 3000. Priests, the baptizing of 12000. Christians, be wonderful. Wonderful, if ●he entire, and total conversion of a stiffnecked people, not only ●●r the present time, but also by his prayer for the future; not ●nly against Infidels, Danes, Normans, 
Aimoinus l. 4. c. 100 Eginardus de gestis Caroli Magni. Vide Bosium de signis Ecclesiae lib. 8. c. 1.  Ostmans (if they were ●●uers) but also against heretics, Arians, Pelagians, Puritans, be 〈◊〉 wonder of Irland incomparable above all other nations; whom ●oth infidelity, and heresy, either altogether, or for the most ●art, some time or other infected, after their first Christianity. Wonderful, if all signs, and wonders, or marks of a lawful vo●●tion, as the gift of prophecy, of tongues, of remedying all manner ●f diseases, of displacing mountains, of power over all elements, of supernatural fastings, of angelical conversation, of holiness at ●ome, of peerless reputation abroad, be wonderful. O what a depth am I unwittingly transported into, when I relate, or rather 〈◊〉 collect part of his wonders to believers, neglecting the contra●etie of winds expecting me among misbelievers, from aduan●ng into the havens of their conceits? But as much as I have adventured hitherto, was out of Strangfoord haven; where the ●●rrent is so strong, that maugre any rack, and gale, to the contrary, yet could not be hindered to fall out so far with so noble a tide, into an Ocean (if I would sail therein) of endless scope. Yet I will return into the bay of my matter, and ride at ancre upon the point of Irlands primative Christianity, and piety, to demonstrat of what sort, and conformity, to their, or our profession, they wear.  

Volateran. in Anthropologia.  7. And first, such as are already specified, S. Patrick, for being a Regular canon or religious man, abstaining from flesh during his whole life, devout toward the Cross, a persuader of perpetual chastity to virgins, an erecter of abbeys; and Sedulius for commending adoration of Crucifixes (as by God's assistance I intent to show in the 152. 
Celius Sedulius Scotus Ibernensis venerabilis a Gelasio papa dictus ut habet Gratianus dist, 15.  number) and so of the residue, it is most evident, they could neither favour nor further Puritanisme, as being diametricaly opposite and repugnant to such their godly proceed, and conversations. Nether did their successors degenerate from their example as confesseth even Camden himself, a sectarist of these times (the learnedest of that kind among the whole crew) saying. 
Camdenus fol. 683. 684. 685. de chronographica descriptione Britania. Edit. Franceford. anno 1590.  The disciples of Patrick so surpassed in Christian piety, that in the age following, there was nothing more holy, nothing more learned than those Monks. In confessing them to have been Monks, (unadvised Camden) and yet so holy, so learned; how loudly dost thou condemn thy brethren, and M. Rider in particular, first in maligning the holiness of Monks, and next in claiming a conformity betwixt the first Christianity planted among us, and their Puritan profession, so distant from it of Monks? But not to halt at every occasion; such indeed was their abundant holiness, and singular renown of godly doctrine, that Marianus of the next age to S. Patrick, 
Marianus lib. 2. pag. 375. Auienus libello Orae maritimae. Beda lib. 3. hist. c. 7.  writeth, Irland to have been full of Saints. Auienus affirmeth, that it was termed the sacred Island. Beda informeth, that out of France they repaired thereto, legendarum gratia scripturarum; For more profound knowledge of scriptures. Whereunto also, S. Brandon's life accordeth.  
8. But because I am now entering to an information that many can not choose but repine thereat, as by change of time not only incredible, but also disdainful, that men in the downfall and depth of ignorance, incivility, and abjection, should now appear to have been formerly most learned, most virtuous, and most respected; I crave of you, Countrymen, to afford such untrue surmisers, this true defence, that all monuments being silent in our Country's cause, and the present countenance of our Country ●ost remote from former flourishing estate; they had no reason to ●ppose better thereof, then according their wont manner. Ne●er had other knowledge been as yet attained, if Gods great providence had not permitted the lives of Saints by late heretics to be derided and disinherited, and inspired Catholic wry●rs to justify, and publish them; in which among other innumerable benefits, true knowledge of antiquities are most assuredly ●●wght, and discovered. Out of these fountains Camden, Bale, and ●ther like took their drawghts, and together drunk up the foresaid notice, of Irlands owld dignity. 
Surius. Molanus. Serrarius. Bosius. Wion.  Others finding purer spring's, and sucking thereat through purer pipes the same knowledge, have also more purely powered out running streams ●o our Country's commendation. Out of which, I am now, to the ●orie of God, and your consolation, to fill all empty casks, duly disposed to be replenished; yet nothing without direct derivation from the purest well springs of unsuspitious Authors.  
9 And first, who may be more unsuspitious towards us, then ●e foresaid Camden, whether we regard his Country, or conscience? He than affirmeth Irlands fame to have been so great, as they ●nly wear accounted among the English nation of laudable education, who had been trained (O diversity of time) therein. 
Camden. pag. 117.  ●or proof whereof he allegeth this proverbial answer, when question was made where any of quality was instructed; Amanda●us est ad disciplinam in Iberniam; He is sent into Irland to his studies. For confirmation whereof, he addeth a verse frequented in common speech.  
Exemplo patrum commotus amore legendi  
juit ad Ibernos sophia, mirabile, claros. 
Ibidem pag. 678.   
Of custom old, desiring knowledge sound  
To Irish teachers grave, the way he found.  
Many other arguments he allegeth to verify the same; 
Ibid. 684. 117. 122. 630  which for brevity, and avoiding suspected ambition, I overslipp.  
10. But although his authority may seem forcible in this ●ause, as being from one of his disposition; yet I judge it my part ●ot to suffer it to depend upon his only credit, but to aver it by ●enerable Beda, and he an English man, who flourished nine hundred years ago in incomparable reputation of religious sincerity. Thus than he recordeth. 
Beda in hist. Eccl. l. 3. c. 27.  This affliction wrought also great destruction in Irland. Wherein at that time wear many of the Nobles and ●ommons of the English nation: who in the time of Finan and Colman forsaking their own Island repaired thither, partly for divine Doctrine, partly for 〈◊〉 continent life. And truly some did straight conform themselves to the conversation of Monks. Others circuiting the cells of teachers, joyfully applied their study, whom the inhabitants most willingly entertaining cheerfully bestowed upon them their daily diet, books to study, and their teaching freely. Again he recompting how in Magio, (which I think to be Mayo in Conacht) a Seminary was builded by S. Colman, and the Earl of Mayo, 
Ibidem. l 4. c 3. & 4. & l. 3. c. 26.  for the English; thus he concludeth: to wit which monastery is to this day possessed by Englishmen. And it is now become great of a little one, and is commonly called Iniugeo. So every one long since being converted to better instructions, it containeth a rare compagnie of Monks, who being collected from the province of English, in great continency, and synceritye, live by the labour of their hands according the example of their venerable forefathers under rule, and a Canonical Abbot.  

Camden pag. 678.  11 Breeflly, to contain many proofs in one, Camden confesseth, that in Iberniam tanquam ad bonarum artium mercaturam undique confluxerunt; They flocked from all places into Irland, as unto a market of all sciences. What say you now, dearly beloved Countrymen: can you believe your eyes in beholding this quondam flourishing dignity of your now debased country? what think you: was it for Puritanisme, or rather for regular discipline, more continent life, obedience under a religious Monk, or Abbot, that such flocking was into Irlande? Of your greatest emulators, who lifteth to regard these authorities, if they will admire as amazed at them, yet the most impudent, will not hereafter dare to deny them.  

Camden pag. 685. Eginard Aimom. S. Bernard. loc. infrà citandis.  12. But how was this flourishing devotion, and doctrine utterly extinguished? Camden answereth by many foreign invasions. Beda, Eginardus, Aimoinus, and S. Bernard, do confirm the same. Of whom Beda greatly reproveth Ecgfrid, King of Northumberland, 
Beda. l. 4 c. 26.  because, vastavit misere gentem innoxiam, & nationi Anglorum semper amicissimam, ita ut neque Ecclesijs quidem aut monasterijs manus parceret hostilis, He miserably wasted the harmless Irish people, and to the English nation most friendly, so that he did not spare either Churches, or abbeys. S. Bernard specifyeth so cruel to have been the persecutions of pirates, that in one day, in one only abbey of Benchor, they killed nine hundred Monks.  
13 Besyd which ruin of our ancient glory, I find another great desolation in Irland to have suddenly happened, by a general fervour of our godly doctors, conveying them to infidel ●ontryes to impart unto them the clear brightness of the gosnell. I say, I find such voluntary peregrination to have disabled ●●d impoverished Irland by their absence, as much as they bew●fyed and benifyted other Country's by their presence. Of which ●niuersal transmigration, thus writeth Henricus Antisiodorensis. 
Henricus Antisiodorem. in epist. ad Carol. Caluum.  Quid ●erniam commemorem contempto pellagi discrimine pene totam cum grege ●ilosophorum ad littora nostra migrantem: quorum quisquis peritior est, ultro ●●i indicit exilium? Why should I remember Irland, almost altogether 〈◊〉 trowps of philosophers, (the danger of sea unregared) to these our Coasts ●oting: of whom as every one is most learned, so he entereth into banishment more promptly? When therefore the chief of our learned saints abandoned their native soil, to display and plant Religion abroad: is it any marvel that the Country at home was disfurnished, and all the glorious ornaments thereof diminished, and withered?  
14. As their zealous Apostolical spirit conducted them to all places where they might edify to salvation, (of which places ●ome few, for certainty sake, are to be mentioned) so in England, so great wear their virtuous travails, 
Camden pag. 117. & 157.  that as Camden ●cknowledgeth, in many places, to them if not only, yet chiefly, their devotions wear addicted, their towns and church's dedicated, their patronage by all implored. To which camden's relation do approach and belong thes words of Beda. 
Beda l. 3. c. 3.  ●y them the young and old of the English, wear instructed in studies, ●nd observation of regular discipline. Again: they being teachers, 
Ibid. l. 4. c. 26.  the ●hole care was to serve God and not the world, to fill the soul, and ●ot to pampre the body. So that the habit of Religion was then ●n great veneration; in so much as where soever any clerk, or Monck, ●ould come, he would cheerfully be received by all, as the servant of God. also if he wear found in his journey, they would ronn to him, and bowing ●heir heads covet to be crossed with his hands, or blessed with his truth. Was this puritanism? was this old Catholic Religion different from this late Catholic Religion? who, will ●ere after think so, whose senses and wit are at liberty, and whom puritan protestations have not benumbed of all understanding? But I list not to linger, or trifle in a case so perspicuous.  
15. As in situation France is next England; so also was it, to the godly visitation, of our evangelical pilgrims. I will conjoin their fructifying therein, and in the low Country's (the bordres thereof) in one declaration. Of the, (Mellifluous S. Bernard) I expect the filling of my sails with a prosperous bonace, and forwind; that I may safely arrive at the port of persuasion; truth, and irrefragable authority, being my lead star, and inoffensive manifestation of Irlands owld estate my pilot, and thou Benchor Abbay the blessed road, from which I will begynn my navigation.  

S. Bernardus in v. S. Malachi.  16. Of this Abbay, saith S. Bernard: it was a most noble Monastery before under Congellus first parent thereof, yielding many thousand Monks, and being head of many abbeys. A place in truth holy, fertile of saints most abundantly fruitful to God. So that one of that holy congregation named Luanus is reported to have alone founded (in France: as Florarium, a written martyrologue in our library of Louvain, containeth) a hundred abbeys. Which I therefore relate, that by this one the Reader may conjecture how surpassing had been the residue.  
17. To be brief the buds or branches thereof so replenished Irland, and Scotland, that the verses of David seem spoken of those times. Thou hast visited the earth, and made it drunken thou hast multiplied to enrich it. The flood of God is filled with waters, thou hast prepared the food of them: for so is the preparation thereof. Making drunk the banks of it, thou hast multiplied thereof, in the stilling drops whereof the fructifying will rejoice; I and in like manner, they which follow. Add not only into the foresaid, but also into other strange Country's those heaps of saints powered out themselves as a overflowing stream. Of whom S. Columban arrived into thes our parts of France, erected the Abbay of Lexovium, and increased there into a great multitude. They report, to have been so many, as one choir succeeding another, the solemn divine service perpetualy continued, so that no moment of day or night was vacant from God's praises. Let this suffice of the old glory of the abbey of Benchor. This being in time passed destroyed by Pirates, Malachias for the remembrance of the ancient dignity thereof, took it in hand, as if he wear to replant paradise, because many bodies of Saints lay there in rest. For, that I may say nothing of them that deceased in peace, they record that 900. wear by pirates murdered in one day. Hitherto hath S. Bernard safely transported me, so near the wished harborough of full persuasion, and reasonable consent pliable to reasons, (for who so presumptuously obstinate, as to distrust S. Bernard.) that now I may lawfully seem protected from wynds, and weather, without proceeding to further wharf, or key; all that I intended to prove of Irlands ancient glory, being compendiously comprised, in the former discourse.  

Sigibertus anno 651.  18. Althowgh in common appeareth, that France was availed, and advanced greatly, by recourse of our learned Saints ●●erto, 

Vide do his sanctis, Surium, Molanum, Trithemium, jocelmum, & librum M. S. apud Woluerstonum juxta Dubliniam etc.  
De S. Madelgario, Fra. de Rosiers to. 4. stematum lotharingie hist. capitali 73. fol. 255. habet, fuisse illum regem Ibernie. Vide Guicciardinum in descrip. Mentium Hanoniae. certe non fuit pro rex regis Francie, cui nihil unquam fuit in Ibernia.   and by so many erected abbeys the truest schools of ver●●e, and verity; yet the appearing thereof in perspicuity, dependeth most upon the particular histories of such our countries bles●●d brood as are in late writers plentifully extant. Among ●hom, what Columbs, Kilians, Vltans, Foilans, Fursees, Fiacres, Wiroes, ●●ncents, (otherwise called Madelgarius, or rather Marguirius) Luglies, ●uglians, Adalgises, Corbicans, Fredegands, Foranans, Elequys, Bertuins, ●ombols, and manifold others, might I specify? In Brabant what ●umulds (some time bishop of Dublin) what Fredegands, what ●ymnaes (otherwye Diuna; as she is invoked in Louthe) what Gerebe●●s; in Flanders, what Levins, what Guthagons, what Gilloes, what enclosed Columbs; in Holland, what hieron's, what Plechelms; in all the ●●w country's, what Helyes, wasnulphes, Ogers, Chilens, Helans, Tressans, ●ermans, Verans, etc. (all being glorious Saints of our Country, ●emembred in benediction) might I delate upon, and Calculat? So ●reat à Catalogue, or list, might I dinumerat, what by the Kilians, ●alls, Ruperts', Trutherts, Virgil's, Arbogasts, Florence's, Hildulphes, Erhards', ●illigods, Domnols, two Deodats, Totnans' Colmen, and others the pa●●ons of Germany; what by others of Italy, and others the pa●●ons of Irland, that not so few as six hundred are they of our country who flourished in admirable Sanctity, whose names I have 〈◊〉 custody.  
19 This multitude, this abundance caused Marianus to say: 
Marian. l. 2. pag. 379.  ●ernia insula Sanctis & mirabilibus viris perplurimis plena habetur, The island 〈◊〉 Irland is replenished with Saints and manifowld admirable persons. 
Surius & Molanus 2. Maij.  It ma●e Surius, and Molanus, to say: Scotia, quae & Ibernia dicitur, fertilis ●nctorum insula & stellarum numerum prope equans protrocinijs sanctorum. scotland which is called Irland, is a plenifull island of Saints, 
Theodoricus in v. S. Rumuldi apud Sur. 1. julij.  and coequal to the ●●mber of stars, in the patronages of Saints. It made Theodoricus to say: ●sula sicut omni terrarum gleba foecundior, ita sanctorum gloriosa simplicita●● beatior, An Island, as more fertile than any clodd of lands, so more blessed in ●●e holy simplicity of saints. 
Vide Camden fol. 678. S. Bern. in v. S. Malachi. vitam S. Columbani, S. Galli. S. Kiliani.  briefly it made every writer to amplify orlandoes commendations, every Country to whom they repaired to ●●und for them (as in Fulda, Herbi poli, Fossis, S Gallo, etc.) habitations, ●nd every nation whom they visited, to have their festivities in greatest veneration.  
20. Neither is it the least part of their glory, that many of ●hem wear of Royal or princely race, as 
a. Wion. 20. Octob.  Vendelin, 
b. Florarium. 13. jan.  Kentigerne, Kilian, 
d. Idem 8. Maij.  Fiacre, Sirrah his sister, 
e. Buchingerus ad ann. 888. Abbas pruniensis, Cuspinian, P. Phrig. Platus.  Richardis empress and wife, 
c. Wion. 8. julij.  (yet perpetual virgin) to Carolus Crassus, 
f. Andrea's Herbi Canonicus Attreb. in lib. de vita eorum.  Luglius and Luglian brethren and Lilia their sister, 
g. Molan in na talibus, in Indiculo, & in recapitulatione.  Guthagon, 
h. Molan in na talibus, in Indiculo, & in recapitulatione.  Dimna, 
i. Molan in na talibus, in Indiculo, & in recapitulatione.  Vincent, 
k. Surius 14 novem.  Laurence, 
l. joa. Mayor de gestis Scotorum lib. 2. p. 34.  Cuthbert, 
m. Merman, in theatro conversionis Gentium pag. 104.  Fridolin, 
n. Volateran. l. 20. Antrop.  Fridian, 
o. M. S. liber Woluerstoni.  Brandub, 
p. Ibidem.  Cormacus, 
q. Trithemical. 3. c. 31.  Brandan, 
r. Probus l. 2. vitae S. Patricij, tres illas fuisse regias virgines commemorat. Sabel. enead. 8. l 9 Naucler. in gest. Caroli Mag. joan. Valensis part 10. compendiloquij. c. 6. Gaguin. l. 4. de orig. Francorum. Polidorus l. 5. history.  Aethyna, Vluena, Fethle etc. Showing thereby the degenerate, & bastard minds, of such as think any other nobility comparable to serve god in ecclesiastical state; and never think their sons fit to be of the clergy, unless they be maimed, deformed, sottish: dealing with God as Cain, in offering to him the refuse oblations, and the choice to the vanity of the world. But of this profane inconsideration, and disdainful conceit of godly worthiness, and what punishments thereby ensue; our patriarchal Apostle S. Patrick, soon after will give us a spiritual lesson, and privy reprehension, in the relation of the occasions of his own, and his compagnies' captivity.  
21. beside the former two surpassing benefits in foreign Country's, of innumerable abbeys erected by our countrymen, and so many preachers planting and watering their dispositions to salvation, in all places whether they went, they also occasioned universities to be erected; and among the rest it of Paris itself, and it of Pavia. My authors are no meaner than Sabellicus, Nauclerus, joannes Valensis, Gaguinus, and Polidorus. The two first in sentence and circumstance concur, saying. Two men of monastical profession from Irland lauding in France with merchand's of Brittany; when others propownded other Merchandise, they loudly professed to be Merchands of learning, and wisdom. And being demanded, at what rate they whuld sell their wares; they awnswered for only entertainment of meat and apparel. At length Charles the great duly informed of them, placed one (whose name was Claud Clement) in Paris. The other (who was called john Scott) he directed into Italy to teach wisdom in Pavia. Who doth not evidently behold the singular deserts of most affectionate reciprocation, and spiritual requitals exhibited by Irland to England, France, Italy, Germany, Flanders, in the most beneficial manner that one nation could demerit an other?  
22. Thus far, Countrymen Catholics, have I succinctly overronn many important relations, sufficiently manifesting the ruthful ruin of our country from so great beauty, and flourishing fame, to so great decay, and obscurity, by the multitude of our offences, that even in perusing the evidence of them, yet we ourselves in comparing them to the present calamity of our said Country, we staggre to condescend, and incline to their ●●surance. The greatest exception against them can be no other, ●●en that divers ancient authors did reproach our Country with ●●rbarietie, and especially S. Hierome; with which, so floris●ng doctrine, and devotion might seem not to have con●●ted.  
23. To which objection I find two authentical awnswers by writers of a thousand years antiquity. The first is ●f jonas disciple to S. Columban, saying: that nation, 
jonas in v. S. Columbani apud Sur. to. 6. Nou. 21.  wanting in deed ●●e laws of other nations, was never the less flourishing in the doctrine of Chri●ian religion, so that it excelled all neighbour nations. The second is of ●●alafrid Strabo, more pertinently, and pithily (although ●he former doth avoid abundantly all brunt of the objection, chewing that any barbarietie there found, if any wear, de●inished not their religious piety from being peculiar) belonging to the imputation, saying: 
Walafrid Straba in pref. v. S. Galli, apud Sur. 16. Octob.  how horrible soever others have ●ritten of the inhabitants of Irland, since the faith of Christ came among ●●em, is to be silenced. For where sin abounded grace hath supper abounded. So ●hat by the premises Irland without odious ostentation is made notoriously comparable for antiquity of religion with most of ●he formest, for steadfastness with any of the firmest, for fer●oure with the brightest country now flourishing in christianity; in multitude of saints peerless, by any soil of like capacity; in fructifying and flourishing abroad and indebting ●ther Country's by beneficious and officious functions, as forward as any.  
24. Nether have I usurped, borrowed feathers to adorn it ●s Horace his chowgh; but been contented with the only propre ●nd natural plume. Therefore accepted not Willibrord by grant ●f Bruschius, or the catalogue of the abbots of Epternay; nor Willi●ald, Winibald, and their sister Walpurg (although in Dublin there is 〈◊〉 church dedicated to her misnamed S. Warborowes) by authority ●f Molanus; nor Boniface by authority of Trithemius, Molanus, Brussalus, ●latus; nor Wicbert, and his companion, by sundry authorities. True ●n deed it is, that many, or all of these, had their nurture in Irland, ●nd as others, received all their endowments, or ornaments therein, whereby after they glorified God, and themselves: otherwise, ●pon examination I account them not to have been of our Con●ry. Thus much therefore to the honour, & glory of God, be known, ●o discern that our first Christianity was repugnant to Purita●isme, & conformable to Catholic Christianity in the principal perfection thereof as now it is professed.  

The second part, that Irland was the old Scotland.  25. Having studiously revealed all thes former antiquities for your contentment, and confirmation, in your ancient, universal, and conformable belief, singularly beloved Countrymen Catholics; shall I refrain from informing you, wherefore many of your blessed fore mentioned saints are called Scots, which denomination you retain no longer? if I followed wholly their footsteps who either in latin, or English, have hitherto unfolded divers parcels of your antiquities; I should also leap over this block, and impediment, without removing it out of your way to know your own, and when others wrongfully defeat you of your right: and do no more, then inform you, that some time you wear called Scots, without specifiing whether alone, or how long so called or wherefore no longer. But having by long inquisition found out choice guides, and being willing to adventure on any journey whereby I may right you in your chiefest glory; that being lawfully entitled, and possessed thereof, you may remain as in the inheritance no less of your predecessors goodness, then of their goods: will by the assistance of God proceed on this examination by the most compendious path that through the thicket of old antiquities shall lie open before me.  
26. First therefore I say that Irland was the only known Scotland till the destruction of Picts: which happened after the year of Christ 800. For assuring whereof, I will follow two kinds of proofs. The first by allegations testifying in such manner Irland to have been the only known Scotland till that time, as in all monuments of writers before this last 600. years, it is called Scotland without either limitation, or insinuation of any other else where known; and also with some addition incompatible to any other Scotland afterwards so called: either by being named together an Island, or by being specified not to be any part of Brittany, but only neighbouring thereto: or lastly, by being expressly and indifferently applied to Irland, as much as the very name of Irland itself. yea after the thousand year of our saviour, it retained the name of Scotland with a prerogative of being the greater Scotland and mother of the less. The second kind of proofs shallbe of such as condemn and Confute the affirmers of any other Scotland else where before that time known.  
27. Among all that ever penned any remembrance of Britanical matters, (as Cesar, Propertius, Dio, Diodorus Siculus, Pomponius, Ptolemies, Solinus, Tacitus, Eutropius, Spartianus, Capitolinus, Lampridius Vopisc●●, ●●relius Victor, Herodianus, Procopius, and all others) not one of them deified any Scots in their times to have dwelled in any part of brittany, having occasion, and intention, to treat of the inhabitants thereof. Yea six hundred years after Christ's incarnation, 
Hucbaldus in v. S. Lebuini apud Sur. 12. Novemb.  in ●●e history of S. Bertuinus, and in the prayer also or collect of S. ●●nianus, when all the inhabitants of Brittany wear distinctly rehearsed, and peculiarly prayed for, 
Del Rio in Octavian Senecae. Sedulius aequalis Prudentio. Trithemius.  in them also wear Britanian ●●ots wholly omitted. Contrary wise, Amianus who first, S. Hierome ●ho second, Sedulius and Prudentius coequals who thirdly, Claudia●● and all other after conformably, who mentioned the denomination of Scotland, and Scots; they ever attributed it, as I said, syno●maly, or indifferently, to Irland, and Irish men, as much as the ve●● name of Irland, and Irish men. Which in any wisdom, all wry●rs as well old as late, holy as profane, foreigners as domestical, would nevee have done, 
S. Hieronimus in proem. 3. in Hieremian. Erasmus ibid. Sedulius in onnes epist. S. Pauli. Claudianus in 4. consulatu Honorij & alibi S. Orosius lib. 1. pag. 20. S Isidorus lib 12 cap. 6 Hegesippus. l. 5. c. 15. Hucbald. loc. cit.  if there had been any where else Scotland, 〈◊〉 Scots known.  
28. Of the foresaid authors S. Hierome speaking of the Scotish ●●tion, saith, it was only in Britanorum vicinia, neighbouring upon Bri●●nie. Sedulius terming himself a Scot, put to it, Ibernensis, of Irland. ●●audianus maketh Irland bewail the discomfiture of Scots as the habitants thereof: Scotorum tumulos flevit glacialis Iberna, The death of ●●ts, could Irland did lament. Again: totam cum Scotus movit Ibernam. ●hen the Scot excited all Irland to war. S. Orosius saith; Irland is inhabited Scots. S. Isidore: Scotland is the same that Irland is; Scotland is the Island next litany. Hegesippus: Scotland is an island remote from all other land. Hucbald: Brittany Irland, otherwise called Scotland adjoineth. Beda, 
Beda in hist. eccl. l 1 c. 1 Idem, in appendice hist. Idem 13. Novemb. & lib. 4. hist. c. 19 Aimoinus lib. 4 c. 100 Eginard. de Carolo Mag. Surius & Molanus 8. Maij. 1. julij. S. Bernard. in v. S. Malach. Cesarius lib. 12. c. 38.  whose verdict in a Britanian matter is irrefragable, writing in the year of ●●r lord 731. saith: Irland is the proper country of Scots; Scots inhabit Irland, 〈◊〉 Island near Brittany; from Scotland he came into Brittany; Coming from ●land the Country of Scots; etc. Aimoinus, and Eginardus: Irland the Island of ●ots. Marianus: S. Kilian, a Scot, borne in Irland. Surius, and Molanus: Scot●●nd, which is called Irland, fertile Island of saints. S. Bernard of the inha●●tante of Armach: we are Scots, and not French men. Cesarius: let them go 〈◊〉 Scotland, and enter S. Patrick's purgatory. I would inquire, without ●●ssion, of than that made ample volumes of Kings anh Country's, ●arrs and triumphs, marriages and genealogies, peace and ●●wes, lives and deaths of other Scotland's, and Scots: did they ●●inke in their consciences, if any such had been, had not so learned, so diligent, so familiar historians in Britanian matters, found them out? If they had found them out, had they omitted them? 〈◊〉 they had omitted them, had they so confused conceits as to nam● Irland indifferently for Scotland, and contrary wise, without intimation of any other Country so called? This age is to sharp-sighted not to discern the futility and frivolousnes of such forge● narrations as are founded upon misonceited dreams.  

Gildas, Beda, Polidorus, Hluidus, Camden etc.  29. But observe, for full instruction in this controversy, tha● in all places of Brittany there wear first only Britons, or walshmen, inhabitants; of whom fewer, and meaner dwelled in the northern parts, by means of greater sterility then in the residue Which northern parts wear often even from julius Cesa●● time infested, 
Panegyricus.  and molested by piratical eruptions of Irishmen. Thes Irishmen, for causes by none so probably as by Camde● specified, 
Camden de Chronographica descriptione Brittany, & Insularum adiacentium, à fol. 55. deinceps. Impress. Francofard. an. 1590.  not long after, wear also called Scots. And not long after such name, whereof Amianus (as is before affirmed) made th● first mention, there came into Irland out of Scythia a people called Picts, and requested the Scots or Irishmen to admit them to dwell in their dominion. answer was made, that the Island could not contain both: never the less they would advise then to attempt the Northern desolate parts of Brittany, and to conquer habitation to themselves. 
Beda in hist. l. 1. c. 1.  And if resistance would be made they would second them with strong assistance, and plant then maugre all adversaries in those seats. The Picts feercely invaded those parts, and by succession of time purchased them.  

Ibid. cap. 12.  30. The Britons oft invoked succours from the Romans against their violence. From whom a legion was sent unto the● twice, by which they repelled their enemies, and placed the wall (the ruyns whereof to this day are named the Picts wall) to defend them against their fury, which wall in Severus his time wa● extended from the place where now Dumberton standeth, to the Firth that entereth into Edinburg; and in Hadrians' time, fro● Selwey Firth, to the place where Barwick now standeth. For the proceed of the Picts did ebb, and flow, according to the diversity of occasions; till at length the Romans pestered with other wars, 
Pomponius Letus de anno 22. Valentiniani. Paulus Diac. l. 24. sub finem. Beda l. 1. hist. c. 14. & lib. de natura temporum ubi de Theodosio iuniore.  forlorned the Britons to their own defence: by whe● slackness, and discords, the Picts anno Domini 446. quietly inioye● all that was beyond the foresaid walls: which before they had only wasted, and vexed, by yearly incursions. The Irishmen, or Sco●● with their Spoils returned according their custom into Irland leaving the Picts the second inhabitants now of Britani● ●mong other captives by the Scots or Irishmen transported est●ons into Irland, (for as I said it was their annual employment 〈◊〉 invade the Britons) they purchased the most happy booty that ●her Irland had, our blessed Apostle S. Patrick; 
Genes. 41.  who as joseph to Egypt, was to Irland, a prisoner procuring them liberty, and life. ●is words before promised, I found in a hand written history of is life in our library of Dovaye, while I ransacked all libraries in ●y way for our Country's antiquities; whereby both his men●oned instruction, & his Captivity, and the place of habitation or ●etrayt of the Scots, are evidently notified, in manner following.  
31. This was the cause of his first peregrination into Scotland. 
Vita Manuscripta S. Patricij in bibliotheca patrum Societatis jesu Duaci.  The army of scots when it often sailed into Brittany took many Captives. Then was he seven ●ares old. But it is more probable to my thinking, which he himself saith in ●●e books of a Bishop. When I was led Captive I was almost 15. years old. For 〈◊〉 was unmindful of the true God, and was transported Captive into Irland with 〈◊〉 many thousand persons according our deserts. By which we departed from God ●nd did not keep his commandments, and despised our priests who preached to us ●luation. And there God opened the senses of our incredulity, that though late we ●●uld remember our offences and be converted to him. I daily fed catle, and ●ften prayed each day, and the love, fear, and faith of God, increased in me, in 〈◊〉 much that daily, and nightly, I prayed a hundred times. I remained in woods ●●d mountains, and was rayfed to prayer, in mists, frosts, and rain. Nether ●as Islack thereto, but as now I perceive, than was I fervent. I observed certain harmonious unknown spirits in me. Thus far his own words brea●ing a venerable antiquity, and holy simplicity.  
32. The Picts being established in Brittany, anno 446. 
Beda in hist. l. 1. c. 1. joan. Mayor in hist. Scotica lib. 1. c. 11.  (who be●re as Beda saith, anniversarias praedas trans maria, milite nullo ●●sistente, cogere solebaut, accustomed to take yearly booties over ●he seize, no soldiers being to resist them) desired to have wives ●ut of Irland: for they had none in their compagnie. The confede●tion betwixt them purchased, that their request was accorded ●nto, conditionalie that their princes should be chosen sooner from ●he mother's side, than the fathers. The Picts condescended thereto, 〈◊〉 faithfully observed it. Among these wives, their kindred, fostrers, ●●quaintance resorted into the Picts country, & although in small ●umbers, yet they became the third inhabitants of Brittany; but so 〈◊〉 they remained fee farmers to the Picts into whose dominion ●●ey came. Both nations thus conjoined being more distrustful to ●●e Britons; they invoked the Saxons, English, 
Beda loc. cit. cap. 15.  & other  na●ons, to their succours. These of defenders, became offenders, & usurped all the choice part of the land to themselves, having first plighted a league with the Picts. Of friendship also made with the Sco●● dwelling among the Picts, the same may be imagined, by means of their consociation with them; who otherwise, for their late coming into Brittany & small numbered, are not by authors once mentioned.  

Beda in historial. 3. c. 4  33. In the year 565. S. Columb Kill sailed into the Picts province, and converted the Northern part of them, and of them received to him, and his successors, the Island of high, now called Mula. This also was an occasion, why many Scots passed into those parts. 
Beda lib. 1. hist. c. 1.  After a while Edan (who is by Beda called Reuda, of the composition Rye, and Eda, signifying King Eda, and in latin is called Edanus) son of Gabrahan sailed as I take it in the year 603 into Brittany, with a puissant army, and what by force what by favour, intruded among the Picts, and is therefore said to be the conqueror that first planted Scots in Brittany; to wit out of all subjection of others. Which jocelin showeth to have been fore-prophesied by S. Patrick in these words. 
jocelinus Monachus Furnensis, in vita S. Patricij, cap. 137.  Of his linadge proceeded the most courageous Edanus, son of Gabrahan, who subdued Scotland which is now called Albany, and islands bordering thereto, in which his successive posterity remaineth. The subduing of Scotland called Albany is imputed unto him, by his attempting it first, and planting them by whom it was done long after, as the begyning of Rome is imputed to Aeneas who died long before it was begun.  
34. The name of Edanus, the circumstance of time, and of all things else, as his powerful strength, and the rest, do command me to think this to be the Edan King of Scots that inhabited Brittany, 
Beda in hist. lib. 1. c. 34.  who assaulted Edelfrid King of Northumberland, Motus eius profectibus, only for emulation of his prosperity, more adventourouslie, the● prosperously. For being repulsed with great loss, neither he; nor any of his progeny after, saith Beda, returned into Brittany against the English nation, unto the time that Beda did write his history. Whereby also appeareth, that the first King mentioned of the Britanian Scots, and all the rest following, dwelled out of Brittany, and consequently in Irland, (for other Kingdom of Scots, ye● or princely province, or place fit for their Kings, neither ever was by ancient author, nor by new can be named) the rather that Bed● telleth how the Picts recovered into liberty the land of their possession, 
Beda ibid. l. 4. c. 26.  which the English and Scots that wear in Brittany, and part of the Britons possessed, which hitherto they enjoy toward 46. years. Whereby is first apparent, the Scots to have come after the Picts into Brittany and into ●●●ir parts only. Picti secundum veram historiam ante Scotos in Britania. 〈◊〉 Picts, (confesseth john Maior lib, 1. c. x.) according to the true history, ●●e before the Scots in Britain. Next the Picts not to have had the ●et inheritance in Brittany before the year of our Saviour ●rist 446. Thirdly King Edan, or in the Irish tongue Rye Eda, or ●da, not to have flourished before the year 603. and to have been ●e first guide of multitudes of Scots into Brittany. Lastly the Picts have soon after recovered their whole dominions, into their ●●ne jurisdiction.  
35. Thes all put together, we may also assuredly suppose, at never King of Scots had any dominion peculiarly named ●otland, in Brittany, lest the Picts had Kings, and as Beda saith; ●●d he that adjoined the Epitome to his history; 
Beda l. 3, c. 4. Epitome history Anglorum in fine.  potentissimos re●● & tyrannos, most mighty Kings, and Tyrants, to the year of Christ 765. therefore it was no marvel, that S. Rumuld son to David King Scots, bishop of Dublin, living anno 750. was called son of ●●h King of Scots, notwithstanding he was an Irishman, 
joan. Domins de vita S. Rumuldi, Molanus de natalibus Walt. Carthus. Hect. Both.  there ●ing no where else any Kings of Scots till after the destruction of acts: Nether also among the Britanian Scots, was there any calid David, to the year of Christ 1129. So coherent is truth to it ●●fe, and to all monuments of unsuspitious authors, in our be●lfe. The same shallbe concluded against our adversaries out of ●eir own chronicles in thes verses.  
Primus in Albanis fertur regnasse Kenedus  
Filius Alfini prelia multa gerens. 
joan. Mayor in hist. Scotica lib. 2. c. vlt.   
Expulsis Pictis regnavit is octo bis annis.  
Fame saith, First Alban King was Keneth stout,  
Alfins Martial son, who Picts shut out:  
He reigned sixten years without all doubt.  
36. This destruction of Picts, or rather extirpation, 
Hect. Both.  (for the ●ots utterly abolished their name and of spring) hapening about ●e year of Christ, 846. and Kenedus being professed in the Alba●an or Britanian Scotish Chronicles, to be the first Albanian dotish King dwelling in Albany; it may be accounted an infal. ●●le rule, that until that time, at least, the Scotish name belonged only to Irland. For to testify an union of the Britanian Scots ●ith Irishmen, they named their purchase the lesser Scotland, as ●e Spaynards denominated their purchase in America, nova His●nia, Hispaniola etc. new Spain; and little Spain etc. Therefore, for they had purchased their dominion, the name of Scots belonged alone to the Irish, the belonging to whom of the Albanian Scots themselves, being the cause why it was brought into Brittany, and by the Irish permitted to remain theirin, to testify them to have been one only people before, and then first separated rather by distance of place, than affections. For betwixt both nations there hath been, and still remaineth, a natural concord, and consociation.  
37. The sanctity of both Irish, and Scotish, appertaining to our country at least till after 840. years, as is pregnantly demonstrated; what wrong to Irland is it of late Albanian writers, to wrest, and distort testimonies of writers in this manner? 
Georgius Thomsonus in suo libello de antiquitate Christianae religionis apud Scotos.  if they say Columbanus to have been an Irish man: their meaning is, that he was only of the mountain part of the lesser Scotland. If they say Kilian came out of Irland: their meaning to have been, yea their words, he came out of some island of this Scotland. Have not such perfidious glosses made all strangers, and others, to account their writings but mere philopatrial forgeries; and to have taken our defence generally against them? The rule then a forspoken is universal, that wheresoever any Scot is mentioned before the foresaid time; 
S. Bernardus in v. S. Malachi. Decretal. de dolo & contumacia cap. cum olim. Caesarius lib. 12. c. 38. Fr. Malachias Mino rita de veneno peccatum cap. xi.  he could be no other than an Irishman. When many also, long after, be so called, without other diversity, the doubt of them to be uncertain, till after the time that Irland rejected that name. For S. Bernard, the old edition of the Canon law, Cesarius, Malachias Minorita, do refer the name of Scotand to our Country 400. years, after the fatal ruin of the Picts.  
38. Therefore, Albanian Scots do lose their pains, and credit, in repining that all foresaid Scots wear belonging to Irland. S. Bride or Brigida willbe an Irish Virgin, as long as the volumes, and writings of all Martyrologes, of Beda, Marianus, Sigebertus, Isingrenas, Capsgravius, S. Bernard, Genebrard, Baronius, and of the histories of S. Patrick, S. Ethkin, S. Laurence, and of herself, be unburned, or unburied, S. Columbanus willbe one Irishman, while the monument of jonas Walafridus, all martyrologes, the lives of S. Kilian, of S. Rumuld, Beda, Sigebert, Trithemius, Vincent, Antonin, Vsuard, Volateran, Mermanius, Molanus, Bosius, Baronius, Wion, Bernard, yea Bale, or Camden, bear any reputation. So will S. Fiacre, if Surius, Clictovaeus, Hareus, Gazetus, Molanus, and ecclesiastical hymns, be of greater reputation, than some out-cryed, or Horned Hector, Thomson, or the like, without all proof or probability averring Bardical fictions. Among which a foresaid hymns, it of S. Fiacre containeth.  
Lucernae novae specula  
illustratur Ibernia  
illa misit Fiacrium.  
Irlands high tower is bright  
with a new shining light, 
Clictouen● de hymnis Ecclesiasticis.   
it sent Fetch man of might.  
And so in like manner of all others (whether old or late, sacred ●r profane, friends or foes, domestical or foreigners, general or particular writers, or rules, be allowed) the former rule is out of all controversy, that howsoever any Scots be granted to have in annual incursions troubled Brittany, in few numbers (and under subjection of Picts, till the Picts wear razed out of being, & memory) inhabited Brittany; yet that they transferred not the Kingdom of Scotland, and name of Scots from Irland, till, and after the foresaid destruction of Picts. Thus much without offending any 〈◊〉 for although there be much against preiudicated suppositions, yet the revelation of truth deserveth thankful acception of every one, it being a singular benefit to deprive any of errors) be declared, to the honour of God, glory of his Saints, and comfort of my Countrymen Catholics.  
39 These premises considered, give you yourselves, as now a lawful impaneled, & well instructed jury, your verdict of these words of M. Rider in his pretended friendly Caveat to your selves. That faith which can be proved to be taught in Christ's time, 
M. Rider in the 34. numbered of his Caveat.  and so received and continued in the primative Church for the first five hundred years after Christ's ascension, must needs be the true, ancient, Apostolical and Catholic faith. And that other faith that can not be so proved, but base, bastard, and counterfeit. Censure I say, and award, my dear Countrymen, whether the faith of your ancient Monks, Heremits, Pilgrims, vowed Virgins, Prelates, Priests, or the puritan faith be most ancient, most received, and continued in the primative Church; Since that now you understand S. Patrick your Apostle to have been a monk, and his disciples no less, and in their profession, of confessed singular holiness, and learning. Censure I say again, whether his own faith be not by himself confessed to be base, bastard and counterfeit, not which erecteth abbeys, but subverteth them; not which enricheth ornaments of God's service & Churches, but which turneth them into breeches, cushions, & curtains; Not which employeth plate, and iuwels, to the use of Pixes and Chalices, but which converteth these into swilling bowls. Not which renteth cloisters and hospitals, but which in riot and licentiousness consumeth their revenues.  

l. 7. hist. c. 12.  40. To this end I have carefully, and curiously, laid open your own antiquities, that by your own predecessors, you might know your professions antiquity, and judge your own cause accordingly. Sozomenus relateth a prudent fact of Theodose Emperor, who perceiving heresies plentifully to arise, he summoned their chief patrons. They being assembled, he demanded: what think you, my masters, our first teachers of Christianity, did they hold the truth, or no? were they godly, and honest, or no? It was answered, that they held the truth, and were godly. Why then, quoth he, let us examine your doctrine and theirs, your lives and theirs: and if we find them conformable, you shallbe, and your doctrine, embraced; otherwise you must be suppressed. Thereby they wear in deed suppressed. You (Countrymen Catholics) may demand the same, of them, and us. Whom you find comformable to your first teachers, them embrace; the others eschew, and detest.  

Galat. 1.9. 1. joan. 2.24.  41. Whereas therefore S. Paul adviseth us, If any preach otherwise then as we have received, to hold him accursed; & S. John, what we have heard from the begyning to walk in the same, because many seducers are gone into the world: our first preachers, and preaching being manifested unto us; shall we for pelf and trash of the world, for honours, for life, for death, 
Luc. 9 & 11. Mat. 11. Mar, 8.  (Christ saying to us that if we be ashamed to confess him before men, that he also willbe ashamed to confess us before his heavenly father, and angels) be either trained, or terrified, from our ancient profession, to profess this new, as yet not fashioned, and under the stamp; all shapes that hitherto it hath showed, disliking the forgers themselves, and degusting the followers.  

Twelve double reasons to be constant Catholics.  42. First our old profession, that averreth all scriptures from Christ's time accounted Canonical, for the profession that dismembreth whole volumes, depraveth more, rejecteth all that it dislyketh upon private, 
Scriptures.  and partial judgement? 2. It that embraceth without exception all articles of the Apostles Crede, for it which denieth Christ's descension, 
The Crede of the Apostles.  the Catholic Church, the communion of saints, the forgiveness of synns? 3. It which justifieth and observeth all Apostolical traditions, 
Traditions.  for it which abhorreth the very name of them? 4. It which consenteth to expositions of scripture allowed by all ancient fathers, 
Fathers and Doctors.  and primative Doctors, for it which standeth only to self understanding? 5. It which remaineth in the doctrine of two hundred & twelve consenting Councils, 
Councils.  for it which never had Council, or Conventicle, concordant? 6. It which hath sanctifying Sacraments, and operating salvation, for it which hath but simple signs, 
Sacraments sanctifying.  frivolous figurs, and senseless shadows? 7. It which hath a substantial and spiritual sacrifice, and sensible worshipping of God, 
Sacrifice of the lamb of God.  by a heavenly sublation of the very Saviour of mankind, for it which disclaimeth verity, substance, and sustenance of such divine and immaculate ●amb, and his holy institution? 8. It which hath Prelates, and priests, 
Prelates, and priests. Hebr. 5.2. Num. 16.3.  separated from the rest, according to God's sacred word, to offer gifts, and sacrifices for offences, for it which with Core, Dathan, and Abiron affirmeth, that all the multitude is equally sanctified toward those functions? 9 
Obedience to Princes.  It which commendeth and commandeth obedience to Princes, and Magistrates, not only for policy, but also for conscience sake, for it which where it can prevail, trampleth authority, trubleth dominions, denieth all other tribute than strokes, and canon shot? 10. It which practiseth, 
God's commandments and works of charity.  and professeth God's commandments, as easy, and delytsome, for it which faith they are impossible, and not belonging to Christians? 11. It which hath a visible Church, universal for time and place, 
A Visible Church.  conformable first and last, invincible against infidels, heretics, yea or devils, for it which as a Platonical Idea, or poetical chimaera is forged in the air, particular, dissentious, perishing? 12. It that hath flourished in Apostles, Evangelists, Martyrs, Confessor, Virgins, 
Communion of saints.  and is helped by them, for it that derideth, and blasphemeth them, and deface their remembrances? O times! o manners! what monstrous absurdities have you bred, that a Christian mind should once stand in consultation whether side to God's Church or heresies synagogue he should cleave, and adhere?  
43. But I satisfy myself, that you are sufficiently informed, and acquainted, of and in the controversy betwixt us, and that if you be not wittingly miscaryed, you find his friendly caveat a venimouse kiss from sugared lips; a wolueishe hypocrisy under a lambs countenance; 
Gen. 3.5. 2. reg. 20. 10. joshua 9 Isa. 28.  a cruel wound under pretext of a charitable medicine; a serpentin narration to Adame and Eva; a joabs salutation to Amasa; a Gabaonit to joshua and the Israelits, counterfeiting as the Gabaonits did a remote antiquity; and briefly as the prophet saith one protecting himself, and putting his hope in an untruth. God of his infinite goodness, and according the multitude of his miserations, inspire you to understand the truth, inflame you to follow it, and fortify you to remain, & persever in it. Amen.  
Your affectionate servant to command in Crist,   

THE EPISTLE OF THE AUTHOR TO MASTER JOHN RIDER.  
WOrshipful M. Rider. You have this Answer, if later than expected, yet I assure myself sooner then affected: So that as an ungrateful guest, it preventeth all welcome. You might have had it long before, but that your invitation thereof was conformable to the new requesting friends to meals; with many caps, and verbal courtesy, but without entertainment, charity, or hospitality. For you provoked ●●e to labour it, but debarred me to publish it. And no marvel: for you knew ●t to be that it is; to wit, a hand writing to Balthasar; Mane, Thechel, Phares; Daniel to a licentious judge, converting his iniquity upon his own head; And (that I may not be a tedious reherser of what you feel better than I can express) a David to Goliath, by his own sword beheading him, and destroying ten thousand of his compagnions. Not that I impute any worth, ●or weight, to my cooperation therein: but that the cause it defendeth is so inexpugnable, as like a firm rock, it crusheth them that fall on it, and oppresseth them on whom it falleth. You might have been thought wise if you had holden your peace. For men of your sort, having a negative religion, are commonly satisfied to carp at our sayings, without care to justify their own, and but by extremity, to specify any positive doctrine, that they may have liberty to change at will. But you would be a more venturous Cavaliero then the residue: let all the world judge, whether it was for any extraordinary wisdom, or sufficiency, if you, who among thousands were most unfit, have professed plain decretal positions, repugnant not only to all christianity, but (which ordinarily by you is more esteemed) to all your own confraternie; or rather (because you continually jar) to your confederated diversity. So that many of your most judicious surmisers mistrust, that by some promised promotion of papists, you had praeiudiced, and in a manner betrayed your profession to infamy, and derision, & of set purpose, by so discovering many defective articles, and enorm absurdities thereof, which to our own country's can not choose but cause à dislike, if not a loathsomeness, and surfeit, and being notified to other country's, (which had been done, if I had not altered my purpose only for better concealing for what frivolous futilities the Catholic faith in Christ jesus is exchanged, by writing in our vulgar tongue, what I first intended to have written in latin) would produce in them either a disdain toward us, or deploration against our estate, that so many good dispositions, and otherwise deep capacities, are so miserably miscaryed by so base, and deceitful delusions, palpably perceavable even to winking eyes. I assure you no man's death I know, had been unto me more unwished before this my answer published, lest it had been suspected, or excepted, that I had imposed your own printed assertions, upon your profession. But my sincerity will appear perspicuously, by inserting your book entirely, and concordantly to your Dublinian edition; which can not be imagined to have been a deed of any other than yourself. You have great and sundry causes to be thankful for this my answer. First, because it displayeth several dangerous errors, by which you would have eternally perished, and now by reclaiming them, if you please, you may escape. Secondly, that by it the sharper reprehension and refutation of others who would and might more disdainfully reprove you, is perhapp anticipated, and hindered. Thirdly, that for sparing favour toward you, many slips are indulgently dissembled, and such as are detected, in the most mild style that might possibly belong to matters of like quality, are prosecuted. I cold calculate others, if I attended deserved gratitude in one of your disposition, or education. Howsoever you will interpret kind and beneficious offices, I will incessantly implore Gods infinite mercy toward you, and your complices, that he would open your obstinate eyes, and mollify your hardened hearts, and mitigat his incensed wrath against you: whereby you may understand your errors, abandon your heresies, cease to divide the Church and scattre Christ's Catholic flock, being by so precious redemption formerly united; And finally, that being mindful whence you are fallen, you repent, and return to your first works, lest your candlestyke be removed, and for want of true light, fall into that infidelity of all Christian religion, which in afric, Grece, and other places, immediately succeeded opinions begun, and stiffly retrayned, against the Apostolic, Roman, and Catholic belief. God grant. Far ye well.   

AN ADVERTISEMENT TO THE READER.  
THIS Disputation was occasioned the 29. of September 1600. by means of M. William Nugent (an honourable, and learned esquire) at the table of M. John Rider (termed Deane of S. Patrick's): The said M. Nugent, maintaining, no diversity of belief, or Religion, to be betwixt the Catholics of these times, and the primative Catholics of the times of the Apostles. Contrary to which assertion, the foresaid M. Rider affirmed, that the difference was as great, as betwixt Protestancye, and Papistry; because the first Catholics, by his saying, had been Protestants. Upon these two several affirmations, they both agreed to abide a lawful resolution of the learned: which if it should justify M. nugent's persuasion, then M. Rider would recant. If it could not; then M. Nugent would become a Protestant.  
2. To have the foresaid resolution, a counterfeit letter, as from doubtful Catholics toward six articles therein specified, was addressed to all Priests, jesuits, & Seminarists, bearing date the 21. of October 1600. by way of provocation, requiring them to answer thereto, as they tendered the credit of their Religion, the convincing of Protestants, and the satisfying of poor consciences: which answer was to be exhibited, within three months next ensuing. To be brief; It was partly referred, and partly imposed, that I should decide this controversy; as well as one (in prison, sequestered from all communication of my brethren, and divers otherways disabled, and hindered) of my slender capacity; in so short a time, might accomplish.  
3. I having accordingly dispatched brief collections of Scriptures, Fathers, and evidences of most principal Protestants, as well of England, as of other Country's, and observed such order as from time to time I laid open before all beholders, their evident demonstrations, that the cause of M. Nugent was just, and the contrary altogether untrue: I sent them the 2. day of januarie, in the name of Catholic priests of Irland, by my cozen M. Michael Taylor Gentleman; who delivered them presently to M. Rider.  
4. Great contentment was dissembled at the sight of our answer, great thanks, great promises to reply with like expedition. The 6. of jan. he repaired to me, in the Castle, applauding to the foresaid answer, that it was beyond his expectation. Yet that he would rejoin thereto, if it might be approved by my name, and subscription. I mistrusting bad measure by such demand, remained slack to condescend thereto. Manifowld protestations were made, as also in his letter to that effect, of great goodwill to pleasure and benefit, and no intention to indomage thereby. Upon which flattering, but especially to honour my saviour jesus Christ, and his invincible Church, I gratified him with my approbation, and subscription, not fearing death or danger for my Profession.  
5. Notwithstanding his former promise of expedition, in three months almost thrice trypled, appeared no reply to such our answer. Also contrary to his promise, he published his reply the 28. of September 1602. Before ever he had acquainted me therewith; that I might not have had in readiness my aunsuer to confront it. When at last every extended hand, yea many avoiding hands were filled with his reply under the name of Caveat, then in that liberal dole, I also was presented with one copy. Whereat considering the tenor thereof, I stood amazed (as Polidor virgil saith of himself, when he beheld the history of Hector Boethius) like one that had seen a bear whelping. In fine, I advertised himself, within 48. hours that if he would adventure to purchase me liberty of books, a clerk to engross my writings, and communication with my brethren, I would join issue with him, even before the right honourable Deputy and council; yea also before his own pewfellows of the College: that if I did not convince such his Caveat to be frawghted and entirely replenished, with falsifications, depravations, corruptions, gnorance, and impiety; I would abide any their voluntary appointed penalty, and punishment whatsoever.  
6. This sharp admonition urged him, (as I desired and preconceaved) to propound the suit to the State. They of their bounty accorded, that at his discretion, books, access, and print should be allowed me. Books I confess to have had courteously, from the College. A clarck also; and that only, I obtained. Other communication, but especially the print, was debarred me, not withstanding all possible entreaty.  
7. They who are ever provoking to disputation, when they are ●●re it can not succeed, by impediments objected by themselves, furthering it with a fingar, & hindering it with an arm, pretending ●easons in stedd of reasons, trusting much more inclusions, and ●●trusions, them learned conclusions; by no means possibly, could 〈◊〉 induced to an encounter against myself (the meanest among a ●owsand) by all the vehemency I could invent to incense them. 
Luth. ep. 5. ad Philip, Melanct. julij 20. anno 1530. in tom. Germanico Ienenj●.  ●nd such was Luther's confession in plain terms, when he ●erceaued the Catholics to have condescended to a disputation, & 〈◊〉 have protected all comers thereto, saying: Postea quam isthaec men●●cissima diabolorum capita ludunt in permittendo Concilium liberum, sic volo & ego 〈◊〉 eye ludere, voloque ab eorum somnijs appellare ad illud ipsum Concilium, quod tamē●nquā futurum est, ut ego intereà in pace agam. After that those lying heads of evils, do dally in permitting a free Council, I will also appeal from their ●eams, appealing to the self same Counncil, which not with standing will never 〈◊〉, that I in the mean time may be in peace. Behold I say, their manner expressed by their Patriarch, to dally; to appeal, to delude in provoking to a disputation, without any desire to attain it, and with settled purpose by one excuse or other, finally to avoid it.  
8. I will briefly comprise some part of such my mentioned in●igations to have them into a plain field, contained in my letters ●o themselves. The kingdom of God is not in words, but in virtue. 
1. Cor. 4.20.  Therefore 〈◊〉 most earnestly crave, and instantly require, to come off, to some indifferent ●urse, and plain ground, by some commendable disputation. Yea I adjure you, 〈◊〉 the confidence you have in your cause, & by the trust that you will have given 〈◊〉 your protestations, that you neither delay, nor decline, the performance thereof. ●or my part of the abundance of my heart, my mouth so speaketh, and from my ●art, to my hand, and from my hand, to the eyes and ears, both of the most honourable L. Deputy, as also to them of the college, I have exhibited my supplication 〈◊〉 that effect. Again; But to urdge you M. rider the more, I undertake 〈◊〉 maintain that you are wrongful to scriptures; next to your own fathers; ●nd thirdly to ours. Also to conceal and dissemble truth, you have wrested the testimonies clean contrary to the authors minds, making their denials, to be ●ffirmations, their ample disproofs, friendly approbations, imposing what they have ●ot, and denying what they have. Which unchristian abuses (pardon me M. rider, in so clear a matter) besides others, I undertake, under any arbitrary ●naltie, to aver. Again; briefly I crave, (all tergiversation set apart) that 〈◊〉 the fear of God we may indefferently defend each of us, the truth of our ●●ofessions, not seeking victory, but verity, sine fuco, & fraud. Lastly in my ●etter to him on new years day 1604. I inserted these words. like to this is your provocation that I would come to issue. Is it not my demand, to Deputy & College, upon promise of indifferency? Did I ever incountre you, 〈◊〉 write to you, but that I required it? I therefore inform and resolve you, that I covet with all speed it be effected. etc.  
9 Nevertheless, he blushed not to pretend all slackness, and tergiversation, to be in me. How could he make it to any, even of themselves to seem so? Considering I had obliged myself to the state, and College, to obyde their appointment, who might at will compel me to an incountre; considering I was among, and in the power, of his friends, & of adversaries in the highest degree to my profession, and person; from whom I could not start, they having no intention to spare me; (in so much, as they never used such restraints, and wardings, towards any criminal malefactor, as toward me). And lastly considering that I had used the former impulsions to come to a conference, yet saith he, the fault was in you, because you tendered me not a legible view of your writings, which you intended to print, according to your promise. But who beholdeth not, that a skilful scholar should blush, to crave the knowledge of what was to be objected against him, yea, who beholdeth not, that M. Rider might blush to make this the pretext of his relenting, when he himself confesseth to have received, both what he saith was promised, and it also to be legible? These are the words of such his confession. The highest in the land had a view of your scroll, and the Reverendest and learnedest diligently perused the same. Now I crave, how could such, view, peruse, and (as after he affirmeth) censure, such termed scroll, if it were not tendered, or legible? The highest in the land, are the state, who commonly are not of the clearest sight. Who if they censured what was unlegible; M. Rider, termeth them all, in plain English, but fools. These are his words to such effect: Such as will censure before they see, are like such wise men, as will shoot their bowlt, as soon at a bush, as at a bird. By wise men, ironicaly, he taxeth them for fools. So that, if it were legible, M. Riders long pretence is utterly discredited and disproved. If it were not; yet censured as aforesaid, M. Rider awardeth the highest, reverendst, and learnedst in the land, to be fools. If they take it not in ill part, I covet no other benefit thereby, then to have my scroll (as it pleaseth him to call it) to be known to have been legible.  
10. When my answer by him termed a Scroll, yet containing near two quyers of paper, had been so legible to him, as grieved, and graveled him, to behold it: and when he would ●ther permit the printing thereof, and could not reply thereto, ●t in manner as after shall appear: he hearing that licence was ●me for my enlargement, and fearing that I would discover his ●ifts, and faintness toward a disputation, in all hast published a scond book against me, full of venomous railing, which he cal●th Tart terms. wherein he trotteth, and tottreth to a hundred ●ifts, to purchase the people's opinion, that he was forward, and ●solut, to incowntre any adversary to his profession. This late ●rt of grace, he entertained, partly because he thought that I ●ould not hinder the benefit of such releasement of my five years ●durance by such disputation; partly because he had observed a ●te willingness in them of the College to save and salve his repu●tion. And therefore thought, that I would not accept, in that ex●emitie, to hazard my granted departure, by opposing myself 〈◊〉 any favoured by the state; Or if I would, that they of the Col●●ge would plaster up all his discredit, by stretching favour and ●heir arbitrement beyond right and conscience; of which, we will ●fter by Gods help treat more amply.  
11. In this confident surmise, that I contrary to my custom would temporize in the heat I had ever professed toward maintaining Religion, and my profession, he doubted not to affirm be●●re the right worshipful Mayor of Dublin, justice Palmar, Captain Godl, and others, that he would come to the Castle in their ●●mpagnie to challenge me to my face. Which by their importunate provocation he having done accordingly, the 4. of April 1604. he ●ound me, contrary to his expectation full of facility toward such ●profre, at the same instant, and place. And according the forwardness of my mind, I presented him a gold ring, which he ●hould not deliver me, but when I effected all my promises for disputation's, judges etc. He first very promptly accepted the ring, ●ut suddenly his hart failed, in the foresaid assembly, and of others ●f the guard of the castle, amounting altogether to above a houn●red, (Sir Richard Cook also out of his chamber in the castle, being privy to all our proceeding) and thereupon would needs restore ●e the pledged gold ring. I would not receive it, and he would ●ot retain it. The right worshipful Mayor of the city took it 〈◊〉 custody leaving all Protestants ashamed of their champion. It 〈◊〉 not yet long since this happened in the sight of so many witness, that it may be well remembered, and I am not so prodigal of my good name, that I would forge in a matter subject to such censures as mought, and aught to ensue an untruth of like quality, if it were not notorious, and beyond all disproof. The foresaid justice Palmer, the Captain, and all the recidue, publicly censured against him, that what copy of my answer was delivered to him, could not be denied, either to be legible, or correctedly written: exclaiming against him, that I so resolutely presenting to accompagnie him instantly to a Disputation to the very college; he being known to have long before allowance & warrant from the State toward such Conference; yet that he would not enter the lists, but being publicly come to provoke, and the combat by his adversary being accorded unto, he like a jubellio would to the dishonour of his cause, flinch away and retire most dastard like. surely there was among the soldiers so great hissing of their champion after his departure, and so great jealousy against the profession whereunto such sleights, and acts of hypocrisy was the chief defence, that 8. or 10. of them there upon, shortly after came to be reconciled.  
12. The next day the council sitting close upon accounts; M. Rider for his credit sake having attended till full dinner time to have their allowance to dispute; and not willing to departed before he had motioned to the state, what he intended toward our disputation, he came up at length to dine among us prisoners. Some gentle bicker chanced betwixt us about the angelical salutation to our our Lady, in greek. He, add his fellow Balse, in the presence of the Constable, (who I imagine will not lightly lie, on either side) were found so exorbitantly confounded, and disgraced, that the Constable ashamed to impose silence, cold remain no longer; and M. rider according to his wont, sell from reason to railing, not sparing or respecting me more, than his father's sons companion. I was no less with him, than a traitor, fool, liar, knave, etc.  
13. By this time the Lords of the Conceil were vacant, and having dined, prepared themselves to give audience to sutours. M. Rider before others propounded his demand. Not to linger in, or by, any long relation of the circumstances, it was generally reproved, and particularly, by Sr. james Foulerton refuted, in his allegations. So that in a great rage he burst into the cry, of Felix an owld heretic, 
S. August l. 1. de gestis cum Felice cap. 12.  related by S. Augustin, Saying: That he would be burned, himself, and his books, if any thing were written by him ●roneously. These were his very words. But there was no ●ace there to bolster out his vanities. In the end, sharply re●ked for his arrogancy towards them, and over-matching him alfe, and discrediting the cause, having hardly escaped from prison, conciling himself to me for his late insolent demeanour, and questing me to shut up all variances, he omitted till now to molest me further.  
●4. Because I had often promised to make our reciprocations known, if I might come to any convenient place: and because 〈◊〉 desire to justify such sentence of the state against our Puritan, whereby they had disavowed him to be a lawful proctor, or advocate of their profession; and because also by my once being of that profession, I have means to reveal much to others unknown; ●herby truth may be manifested: I have thought good to punish this Treatise following, to the honour and glory of God, ●nd discharge of my duty toward his immaculate and invincible ●owse the Church, to whose sacred doom, or censure, I resign ●●l my writings, past, present, and to come.  
●5. I affect a method, brief as the contents may allow, brevity ●eing an attendant on truth; Plain, without foreign terms, or ●ntricat conceits; Courteous, if by means of the craggy knots of ●ny work, I be not enforced against my will, from my plainer, ●o my axe; Pithy, with matter, and work, knowing malice, and ●oords, to attend on falsehood: conformably to which, saith the scripture; Non est sensus ubi est amaritudo; 
Eccli. 21.  There is no sense where ●here is bitterness. True also it shall be, the cause belonging to God's ●onour, according as he saith by his Prophet: 
jerem. 23. job. 13.  He that hath my beech, let him speak it, truly. What meaneth this straw, among wheat, ●yth our Lord: Numquid Deus indiget vestro mendacio; ut pro illo loquamini ●olos? Doth God need your lie, that for him you should speak deceits? And therefore from my hart I make this protestation, used by the Poet to another sense, never to transgress the bonds of ●ruth and fidelity, in all my discourse.  Virgilius: 
Sed mihi vel tellus optem prius ima dehiscat,  
Vel Pater omnipotens adigat me fulmine ad umbras  
Pallentes umbras Erebi, noctemque profundam,  
Ante Pudor quam te violem, aut tua iura resoluam.  Virgilius: 
Let lowest gulf down rather swallow me,  
Or mighty God by thunder me detrude,  
Among the dark, and damned compagnie,  
Before my shame I break, or truth delude.  
16. That I do insert his whole book, proceedeth, to confound him the more, and to confute his thoughts that I durst not do it, and that none have any excuse to forbid my answer, since that it is conjoined with his objections, without any words substraction. Also I have the example thereto of D. Harding against jewel; Stapleton against Horn, etc. Thirdly, because truth never appeareth so brightly, as when falsehood is confronted thereto. That I add numbers to his objections, and my resolutions; proceeded from plain meaning, that when I attaint him with any fault, it may be found speedily, by specifying at what number it is found. divers such mates, neither quote leaf, nor chapter, nor point, to walk thereby more confusedly, and covertly. For my part, either by plain dealing I will prevail, or not at all. Let no man mistrust to find in ordinary controversies, but ordinary resolutions: such matters, and method, being carefully by me followed, as directly belong to the kernel of the cause, more by showing it rotten, by inward revolution of the Reformers themselves, then by outward examinations of other reprehenders.   

CATHOLIC CONFUTATION OF M. JOHN RIDERS CLAIM OF antiquity: And first, of the errors contained in his Inscription, or Title of his book: and of his Preface.  
TO ALL ROMAN PRIESTS, AND ALL OTHER OF ANY OTHER ROmish order, untruly surnamed Catholic Priests: and to every of them within the kingdom of Ireland.  
IF the Irish Testament (a godly laborious and profitable work to God's Church) had not embusied the Printers Press: long before this time, 
M. Rider's Preface.  my Friendly Caveat had presented itself to your friendly censures. I have only handled the first position, and could go no further in the rest, till the Printers return from London with new letters: and whereas there be some faults escaped, impute them not to the skilful Printer, but to the stumpeworne letter: for as weapons unsteeled cut not, so letters overworn print not. I have laid down your proofs and speeches touching the first position, not adding, diminishing, or altering one syllable or letter: but as I received ●hem by a courteous Gentleman (I think a Priest) and as master Henry Fitzsimon subscribed the same, approving them to be Apostolical and Catholic: 
Your Preface concerneth nothing the matter in question.  so I have delivered them, only the Preface I silence, till I know your further pleasure, because it is too biting and bitter, relishing rather of malice then matter. But if ●ou mislike with this silence, upon the least notice, my next Treatise shall manifest it to the world by way of a Postscript, to which I will annex a Rescript. And whereas your letter directed unto me at first, was subscribed in stead of your names, Catholic Priests, I have therefore not knowing your names, 
Read Vincent. Lyrinens. adversus haereses, and you shall see what Catholic is.  given you ●ill the same titles. But I must tell you plainly, you have only the names without ●he truth of the thing itself: which vain usurped titles you must cast off, until you can prove your doctrine Catholic: for a Catholic opinion without a● Apostolical warrant, is fit termed upstart heresy, than Catholic divinity.  


Fitzimon.  Whether Romanians and Catholics be not all one.  

In the 4. number thereof.  OMitting the mistearming of our Doctrine to be a dangerous dream, (which by God's grace, shallbe duly examined in the examination of protestancy towards the articles of the Crede) let it be first known, how M. Rider can confess, that we are Roman Priests, 
S. Hieron. Apol. 1. adversus Ruffinum. Vict. l. 1. de persecut. Greg. Turon. de gloria mart. c. 30. & 79.  yet no Catholic Priests. S. Hierome affirmeth them to be all one, saying: If we agree with the bishop of Rome; Ergo Catholici sumus; therefore are we Catholics. Secondly S. Victor, and Gregory of Tours report, that ancient heretics, the Arians, and Novatians, used the same appellation in like decision, against the primative Catholics, by calling them Romanish, and Roman Priests. Saying: Incipient Romani martyrem praedicare, &c: de hoc Romanorum presbytero, etc. The Romans will extol their Martyr, &c: of this Roman Priest, etc. Signifying Roman, Catholic, and Christian, to have been of one and the same signification, for depending upon the authority of the Roman Bishop. A comfortable correspondence, betwixt first and last Catholics, to be by first and last heretics, conformably misnamed for conformable consent in belief.   

Whether Roman Priests be Catholic Priests.  
2. Next, in saying we are untruly surnamed Catholic Priests; it might as lightly be denied, as it is affirmed. But M. Rider may affirm, that it is not lightly affirmed, considering he directeth to Vincentius Lirinensis a competent arbitrer for manifestation thereof. I embrace him with hart, and good will; protesting to depend upon his decision in that, and all other controversies: the rather that I never perused any, either Catholic, or other, who reprehended him. In all his little golden book, hardly might any fail to find pertinent proof to our purpose. But especially in the third chapter he examineth, and defineth, what is Catholic, and who is such. I will allege it word by word, for the pertinency thereof.  

Vincentius Lyrinensis Contra prophanas haeresis novitates cap. 3.  3. In ipsa item Catholica Ecclesia magnopere curandum est, ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. Hoc est enim vere proprieque Catholicum, quod ipsa vis nominis ratioque declarat, quae omnia verè universaliter comprehendit. Sed hoc ita demum fit, si sequamur universalitatem, anti●atem, consensionem. Sequemur autem universalitatem hoc modo, si hanc 〈◊〉 fidem veram confiteamur, quam tota per orbem terrarum confitetur Eccle● Antiquitatem verò ita, si ab his nullatenus sensibus recedamus, quos San●●naiores nostros ac patres celebrasse manifestum est. Consensionem quoque ●●m, si in ipsa vetustate omnium, vel certè penè omnium sacerdotum pariter ●agistrorum definitiones sententiasque sectemur. Also it is greatly to be obeyed in the same Catholic Church, that we hold that which every where, ●●ch always, and which of all is believed. For this is truly, and properly Ca●●ick: which the signification of the name, and definition do declare, which ●●ly doth comprehend all universally. But this is then performed if we follow ●●uersalitie, Antiquity, Consent. Thus shall we attain Universality; if we ●●esse that one faith to be true, which the whole Church throughout the world ●●esseth. And thus Antiquity; if we in no case departed from those suppositions, ●●ch is manifest, our ancestors and Fathers did sustain. Also Consent in this ●●er; if we follow the definitions and sentences either of all, or almost all ●●sts, and masters of elder tyme.  
By this we learn first, that many times people may pretend ●●se to favour them, who absolutely are their impugners, and ●●st urgent disprovers. A fowl, yet usual practice among Re●●mers. Secondly, what had M. Rider to do with that faith, ●●ich every where, which always, and which of all, is believed? 〈◊〉 not the reformed faith professed new, and known private? ●●d, a lass, our ancestors profess that faith? Let any one desy●s to know, how universal, ancient, and how concordant, the ●●rming persuasion is, but peruse the 48. number following, and ●ecialy the article of the communion of Saints. They shall find ●y themselves professed new, without all antiquity, particular, ●t only for provinces, but also for persons; dissentious so exorbitantly, as they destroy, persecute, and execute on another, as 〈◊〉 many of the brethren of Cadmus. I will not preoccupat the ●●●cussion thereof from the foresaid proper place: where it is no ●●se assuredly, then pertinently, and I doubt not, unawnswerably, ●●monstrated.  
What did ancient heretics, against primitive Catholics, 
S. Hieronim epitaph. Nepotiani Cap. 9  but is 'gainst us done as eager by Reformers? S. Hierome saith; Bishops ●●e taken, priests slain, and divers of other ecclesiastical orders: Churches ●●e overthrown: the altars of Christ made mangers for horses: the relics 〈◊〉 martyrs digged up etc. And now are not Churches turned to ●●bles, Church ornaments, to cushions and breeches, Chalices to ●illing bowls, Church men pursued? How many thousand religious habitations have Reformers razed, burned, profaned▪ But more of this God willing shall ensue in treating of the practices of Puritans. Nether is it a lawful objection, that Q. Ma●● severely punished Reformers: therefore they may do the same For she followed not therein, other laws, then in all Christendom from farthest memory, were enacted. We are oppressed by force, against laws made from farthest remembrance, only upon the suggestions of miserable ministers, abusing the ears, & clemencies of Princes, and Magistrates, by their swords to destroy their trustiest subjects; thereby to subdue all government under th● said ministers themselves: as shall appear in our treating of th● practices of Puritanisme.  

Luther. tom. 1. Germ. lib. ad Nobilitatem Christianam. Vide Gretser exercitat. Theol. pag. 89.  6. The ancient Christian laws abolished in such manner (as by Luther the Canon laws burned) showeth that antiquity was not conformable to the abolishers of them. And therefore, such being a proof, that they were not also Catholics: how cometh it now, that novelty claimeth to be Catholic; which is conjoined by S. Vincents declaration, 
S. Vincent. Lyr. loc. cit.  with antiquity? Wherefore I pray you, were they hitherto as great enemies to the name of Catholic, as to the ancient religion, of which they pretended themselves Reformers▪ and not only they, 
S. Aug. con. Gaudent. lib. 2. c. 25. B●za in pres. nou. test. 1565. Humfred. in vita juelit. pag 113. Sutcliff. in his challenge. pag. 1. Bibles of the years 1562. 15●7. Euseb. Nib. 2. hist. c. 22. in sine.  but all other heretics, who generally usurp to themselves the office, and titles of Reformers? As Gaudenti● named the title of Catholics, humane fiction (by relation of S. Augustin:) so by Beza, it is called, a vain word; by Laurence Humphrey, a void term; by Sutcliff, a fruitless name. The hate of Reformers against it, made the english bibles in our late Queen's days, a long time to omit it, over the epistles of S. james, S. Peter, and S. Jude, (although Eusebius affirmeth, they had been so entitled, ever since the Apostles times) and when the later bibles being ashamed thereof, would amend such omission; they failed, as ill as if they had said nothing, by translating Catholic into general. 
S. Hieron. Apol. 1. con. Ruffin.  For if the late words out of S. Hierome (if we agree in faith with the Bishop of Rome, Ergo Catholici sumus; Therefore are we Catholics) should be translated, therefore are we generals; and Catholick● should hence forward be called generals; would not such translations, & translator, worthily be accounted, both repugnant to the name, and sense of the word Catholic, and also ridiculous, and foolish fancies of fanatical Reformers? 
Muscul. in prefat. loc. come. priores Catechisms Reformatorun. Lyndan. in Dubitant.   
The same hate against the name Catholic, made the Creed of the Apostles, to be corrupted by Reformers, saying: I believe in the kristian Church; for, I believe in the Catholic Church. It made an albation out of Luther, in the disputation of Altemburg, 
Colloq. Altemburg. an. 1568. fol. 154.  to be utterly ●●cted; because said they; It is not; Phrasis Lutheri quod aliquid ●olicè intelligi debeat. A phrase used by Luther, that any thing ought to ●nderstood catholicly. It made ancient heretics to apply it, 
Vincent. Lyr. loc. cit. cap. 26.  by ●sion against our ancestors, saying: Come o ye fools and mise●●e, who are commonly called Catholics, and learn the true faith, which 〈◊〉 been hid in many ages heretofore, but is now revealed, and showed of 〈◊〉. To which words M. Rider approacheth, saying: You, and 〈◊〉 late Romish Catholics, do quite dissent from Christ's truth, and 〈◊〉 Romish religion: and therefore remember whence you are fallen, and ●●urne to the ancient truth. And else where (n. 113. 115.) forgetting 〈◊〉 claim to be a Catholic, he telleth us that we endeavour to keep 〈◊〉 catholics in great blindness, meaning thereby, 
Vide num. 113. 115. 120. 130.  them of our pro●●ion. So soon after, propounding an observation, to which 〈◊〉 would have them of our profession to be attentive, he saith: ●rke this ye Catholics. Again; And lest the Catholics should think unanswerable. Wherefore we being restored by M. Rider himself 〈◊〉 the name of Catholics; he must consequently be a registrer of ●●e first untruth against himself. 
The 1. untruth. S. August. tract. 22. in joan.  And therefore by the words of 〈◊〉 Augustin; We have received the holy Ghost, if we love the Church, if we be ●●tt and conjoined together by charity, if we do exult and rejoice to be Catholics as well in faith, as also in name. Of which exultation among us, ●●ere could be no better proof, then that we willingly are named catholics. Be not therefore angry good brother (saith S. Pacianus, 
S. Pacian. epist. 1. ad Symphron.  above 〈◊〉 hundred years past) and do not afflict thyself: Christian is my name, ●●d Catholic in my surname; by the former I am called, by the second I am manifested. This may suffice to testify all good Christians, as to be romanists, so to be Catholics.   

Whether the cause of omission of my Preface, be truly alleged.  
First he telleth, that his two years delay to reply to my first ●wnswer of his six articles, or rather but to my answer of one ●●ticle, happened because the Irish testament embusied the Printers Press, ●●ich testament is, saith he, a Godly laborious, and profitable work to ●●ods Church. I will not except against either of these to be an ●ntruth; yet considering that M. Rider is altogether ignorant of ●he Irish tongue,, I marvel by his own words (such as will censure before they see, are like such wise men, as will shoot their bowlt as soon a● bush, as at a bird) he refrained not from commending an vnknowe translation. The next point, that he could go no further in the other articles, till the printers return; is suspicious to be untrue: bo●● because the departure of the printer, could not debar his proceeding in his study: as also because the printer returning wi●● new letters, yet there was nothing printed. Nether are all faul● escaped, belonging to the worn letters, as often will appear.  
9 Our Preface, contained the protestations of the chiefest protestants in the world, that the Fathers (by M. Rider claimed) wer● adversaries to protestancy, and it to them. That it could be bitte● or biting, 
The 1. untruth.  by our fault, must needs be untrue; because no word of any Catholics are intermeddled therein.  
10. My intention is to wink at the greater part of untruths and only to calculat them, 
The 2. untruth.  which by no evasion can be excused Let this then be the second in number, that upon our dislike with his silencing (I can not approve his orthography here used) th● said preface (which was manifowldly made known to have ben● dislyked) he would manifest it to the world in his next treatise. 
An. 1604.  For such Treatise, as he published the last of March against me wanted still my Preface, and to this hour he durst never manifest it. And in deed, (as soon after it shall appear) such it is as being a most pregnant, and palpable manifestation, that M. Ride● claim to the Fathers was unjust, by verdict of the whole cru● of his brethrens; he may well say, it was bitter, and biting; as every breath is to a scabbed head, and as every touch is to a botch o● bile, painful, and piercing.  
11. That he imagineth à Catholic opinion may be without a● Apostolical warrant, is against the creed of the Apostles; by which being commanded to believe in the Catholic Church, by the same, we are commanded to believe all Catholic opinions of that Church, to be Apostolical: the Apostles wholly consenting (as after God willing shallbe demonstrated) in all, and every article of such belief. The marginal advise to read Vincentius Lyrinensis, we have accepted, and embraced, and found behoveful, as appeareth in our first 6. numbers. I some time remain astonished at the wonders of God; 
justus calvinus in suae Apologia.  and now in particular, that I find justus calvinus as renowned a Protestant as any in the troup, acknowledge his recantation to be a Catholic, procured by reading this little book here commended: yet that M. Rider, fullfilling the horrible ●●nsideration mentioned in God's word; Considera opera Dei, 
Eccl. 7.  quod ●no possit corrigere quem ille despexit; Consider the woorcks of God, that none ●y correct him whom he hath despised, not only was not converted by ●t book, but also commendeth it to others, as favouring his imagination's, against which it might seem of set purpose composed.  
But this is most sure, that you have forsaken the verity of Christ's Gospel, and ●e faith of the Primitive Church: 
Serm. 140. de tempo, fol. 297. col. 3.  to prove it but in this one point of our quendon. Augustine saith, Ideo Dominus absentavit se corpore omni ecclesia, etc. Ther●●e the Lord (Christ) absented himself touching his bodily presence from every ●●urch, and ascended into heaven that our faith might be edified. Brag now no ●ore of Christ's corporal presence to be in your Church: if you do, we with augustines will say you have no true Church.   

Whether by Christ's being in heaven, his real absence from the Church, is proved?  
1. HE saith, it is most sure that we have forsaken the verity, etc. which he proveth, because S. Augustin certifyeth, that Christ, touching his bodily presence, is absent from the Church, that our faith may be edified. I showld think, that for ●●ch a peremptory conclusion, some very choice proof should be alleged, which might effectually persuade. But God be glorified, ●ther this must purchase our recantation, or there can be no other proof found to deserve it, beside this. We therefore answer, ●oth that the ascension of Christ into heaven, and also that S. Au●ustin in this place confirmeth us in our belief. The ascension: because it being wrought beyond the nature of a corporal body, which rather descendeth than ascendeth; it showeth that Christ was not tied to nature, but as above nature he was borne of a ●irgin, walked on the sea, made himself invisible, issued out of his sepulchre, entered among his closed disciples, ascended up to heaven, penetrated the heavens; so also he may above nature, be in heaven ●nd earth together. And that he had so been in very deed, shall God ●illing be notified in the 71. number. Yea Christ himself, used ●●e argument that he would ascend, to persuade that his words, 〈◊〉 his flesh to be meat truly, and his blood drink truly etc. Wear to be ●eleeued. Yet now, they are here called into distrust by M. Rider, because of such ascension, which is to argue altogether oppositly to Christ, and consequently to truth.  
Secondly S. Augustin only reasoneth of Christ's visible being in the Church, not usual since his ascension into heaven: intending nevertheless, that his invisible being therein, is nothing thereby hindered. 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; We were not to behold him in flesh, and yet we wear to eat his flesh. Absentia Domini non est absentia; The absence of our Lord, is not absence. Tecum est quem no● vides; 
The 3. untruth. Glossa dist. 2. de Consecr. c. Prima quidem 44. § donec.  He is with the whom thou seest not, etc. Therefore it is a third great untruth, perspicuous in the eyes of all men, that by such allegation we are proved to have departed from Christ's verity etc. Or that S. Augustin is against us. Further answer is in the gloss upon a like testimony of S. Augustin in the Canon law. And because I en end by God's help, to convict M. Rider in every principal point by his own principal brethren; I will here insert Melanctons, and Westphalus Words, concurring in this matter [Westphal● citat Melanct. in apol. con. Calu. pag. 216.] Augustin never meant to tie Christ so to one place, that he cold not be in another; especially because the scripture never so teacheth, and nothing can be brought to bind Christ to one place beside the judgement of human reason, etc. This is Melancton whom Martyr (con. Gardiner. de Eucha. part 4. pag. 768.) calleth a singular and incomparable man. great or small, fat or lean as he is, he contradicteth M. Riders wisdom, in inferring out of S. Augustin, that Christ is ascended: therefore he is not in the B. Sacrament.  
12. And again, as you will have a corporal presence, so you teach the communicants to receive Christ with their mouths corporally, 
Super joh. Tract. 26. pag. 174. col. 4. Fide non deny. Read Aug. super. joh. tract. 25.26. & 50.  not with their faith spiritually: contrary to the opinion of Augustine, showing the manner how Christ is to be eaten in the sacrament, four times together saith spiritualiter, spiritually spiritually. And you cannot show one ancient writer that speaking of the manner of our eating Christ in the Sacrament, that saith once corporally. And therefore seeing this ancient Father condemneth your faith, and contradicts your doctrine, forsake new Rome's heresy, and return to old Rome's religion.   

Whether corporal communion doth exclude spiritual communion?  

Thr 4. untruth.  12. IN the 4. palpable untruth is contained, that we teach the communicants to receive with their mowth corporaly, not with their faith spiritualy. I am witness that M. Rider perused and noted our decretals, and all the second distinction of Consecration: which I understood by viewing his marginal observations and underlynings when I had borrowed his book. There he found us teach out of S. Augustin. (which ●●o confirmeth that is contained in the next precedent number) 〈◊〉 that we receive Christ's body and blood, 
De consecra. dist. 2. c. non hoc corpus. 

Cap. Quid est Ibid.  
Cap. ut quid. Ibid.  
Cap. hoc est. Ibid.    which the Apostles 〈◊〉 behold, and the jews did shed; Ipsum invisibiliter, & non ipsum ●iliter; The same invisibly, but not visibly.  
Secondly in the three next chapters he teacheth, that we should ●eaue Christ worthily, by his and our dwelling one in another, ●d by faith; and not only receive the Sacrament, but also the ●ce of the Sacrament. Besyd, 
Cap. Qui mandu● at c. credere. c. Corpus &. c. Hoc Sacram. c. panem. etc.  what others in the said distinction ●che to the same effect, manifold whole chapters are therein out 〈◊〉 S. Augustin. So that no ignorance could excuse this to be the ●wrth untruth; he having perused the decretals, and knowing ●nsequently our doctrine to teach both corporal and spiritual rescuing. Yea I undertake, in the 34. number to disprove him, by 〈◊〉 own words, that in our decretals we profess a spiritual ●eauing.  
Such our doctrine (as not long after in the 39 
S. Chrysost. hom. 60. ad Pop. Antio.  number will ●peare) of receiving the B. Sacrament both corporaly, and spiri●●ly, and not only corporaly, nor only spiritualy, was anciently ●ofessed by S. Chrysostom saying: Non fide tantùm, sed & ipsa re; Not 〈◊〉 faith alone, but also in very substance; And by S. Cyril, saying. 
S. Cyrill. l. 10. in joan. c. 13.  Not 〈◊〉 charity only, but by natural partaking, is Christ in us. Whereby appeareth, that to say we exclude the internal, by including the ●●ternal, or contrary wise; is not either to know what we profess, 〈◊〉 knowing it, to misinform wittingly.   

Whether our receiving by faith, be only of a figure?  
● Yet is it warily to be considered, that in teaching either manner 〈◊〉 receiving, corporaly, and spiritualy; in neither of both we agree ●ith late Reformers. For although they inculcat a faithful ●●ceauing, a faithful conjunction, a faithful union etc. betwixt ●eir souls and Christ: Yet is there no participation betwixt ●e manner of faith by us intended, and by them. We instruct in ●e words of S. Chrysostom; Cum fide enim accedere, 
S. Chrysost. ho. 24. in 1. Cor.  non est ut propo●um Corpus tantummodo recipias, verum multo magis ut mundo cord tangas, 〈◊〉 sic adeas quemadmodum ipsum Christum; To approach by faith, is not ●t thou showldest only receive the body propownded, but much more that ●w shouldest touch him with a pure hart, and so approach as to Christ him ●fe. Also in the words of S. Augustin, 
S. Aug. Ser. 2. de verb. Apost. & 17.26. & 27. in joan.  Corpus & sanguis Christi erit ●ta cuicunque, si quod visibiter accipitur in Sacramento, spiritualiter comeda●r in veritate ipsa; The body and blood of Christ will be life to every one, if what is visibly taken in the Sacrament, be spiritualy eaten, in the true verity. So that according our approaching by faith, we come with a cleansed hart, as to Christ himself, according to verity, and not as to a figure, appellation, or representation.  

All this is taught after by M. Rider himself.  They teach the contrary, that the Sacrament only serveth as an external sign that Christ feedeth at that time their sowls, as bread feedeth their bodies, Christ operating no effect by the Sacrament in their sowls, and being no nearer unto them, then in heaven; nor the Sacrament effecting any thing in their bodies, because it is a Sacrament (say they) only during the use, and the use consisting only in the similitude of his feeding the soul, as the bread feedeth the body. Yet at that time of receiving; they hold that bread as yet nourisheth not the body: (which is to none unknown, for food must abide many alterations, yea and mutations in substance, before it nourish) so that I can not conceive, nor any other that ever I could encounter, how at the time of receiving there can be any such signification of double nourishing in body and soul, there being none possible at that time in body, the bread not deing digested: and consequently, how there can be any Sacrament in time of receiving, which wanteth the life of the Sacrament; which is (say they) only signification. 
Zuingl. to. 2. resp. ad Luth. Confession. fol. 477.  For this is the office of every Sacrament (saith Zuinglius) that it signify only. If they themselves conceive better thereof, I do not malign them. Concerning our former doctrine, by means of the same objections often reiterated, it must be often also expressed num. 34. 39 46. 94.   

Whether any ancient writer alloweth, or mentioneth, Corporal receiving?  
15. Although this belongeth to our second proof for the real presence by suffrages of Counsels and Fathers: yet this fowl fift untruth, 
Th● 5. untruth.  is briefly to be disproved, in this place. Because I am after in the 120. number, by God's grace, to deliver a verdict of Luther's, that they are heretics who deny God, ore carnali, with the fleshly mouth, to be received; I here omit it. First therefore S. Augustin saith: 
S. August. l. con. Adverse. leg● & Proph. Tertull. l. de resurrect. Carnis. S. Ch●●●●t. l. om. 45. in C●p. 6. joan.  Fideli cord atque ore suscipimus; We receive with faithful hart and mouth. Secondly, Tertullian: Caro corpore, & sanguine Christi, vescitur; The flesh is said with the body, and blood of Christ. Thirdly, S. Chrysostom: Permittens se tangi, & manducari, & dentes carni suo infigi; Permitting himself to be tutched, and eaten, and teeth to be printed in his flesh.  
●f in the mouth of two or three witnese every word be to stand; ●en here is it made undoubtful, that the denial of any ancient writer to have believed the corporal receiving, is the fift untruth. ●●r the receiving by mouth, the feeding the flesh, the touching 〈◊〉 teeth, are evidentlly corporal receiving, and consequently this 〈◊〉 truth is inexcusable. But I will in form, and proper terms, ●●d not by construction only, show the falsehood of M. Rider's nega●on in this point. Cyrill. l. 10. in c. 13. joan. per communionem corporis Christi, habitat in nobis Christus csrporaliter: By the communion of the body of ●hrist, Christ dwellesh in us corporaly. Look M. Rider, the very word 〈◊〉 self, Corporaly. Blush, and believe, & contradict no more the apparent truth. An answer to this place, is in Fox pag. 1325. but such 〈◊〉 one as should shame all Foxian brethren, that there could no other be given. For he confesseth that corporaly is to be taken here ●n the same sense, that S. Paul saith, the fullness of Divinity to dwell corporaly in Christ, that is not lighly, nor accidentaly, but perfectly, and substantialy. Then which answer, what might we require more to condemn M. Rider?  
16. But you will say, it is shame for me to bely the holy Sea, 
The third book, cap. 3. de interpretandis scriptures, pag. 102. Colen print. 1588. Then it seemeth some gross faults remain still.  whose doctrine is Apostolical, and their life Angelical, My proofs shall be your own friends. Lindanus speaketh of an ancient complaint of Agobertus Bishop of Lions, who said, Antiphonarium magna ex part correximus, amputatis quae superflua, levia, falsa, blasphema, phantastica multa videbantur. We have the most part corrected the antiphonary, cutting off those which seemed superfluous, light, false, blasphemous, and many fantastical things. Behold now the purity of the doctrine of the Church of Rome, who dare venture his soul upon such sandy superstition? nay, wicked and damnable heresy and irreligion. And for the life of your Clergy in Rome, hear 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 urbe, meretrices ut matronae incedunt per Vrbem seu mula vehuntur: quas affectantur de media die nobiles, Cardinalium familiares. Clericique. Nulla in urbe vidimus hanc corruptionem praeterquam in hac, omnium exemplari. That is to say, in this city of Rome the courtesans or common whores pass through the streets or ride on their mules like honest matrons. And in the midst of the day, the Noblemen, the Cardinal's dear friends, and Priests attend upon those whores. We never saw such corruption but only in this city of Rome, which is an example to all other cities. The Pope's own Cardinals being appointed by Pope Paul the third, anno Dom. 1538. to visit the clergy and the stews, return this shameful commission. But perchance you will tell the Queen's subjects, that these whores dwell in some blind Alley, but the Pope's court & palace are a most holy sanctuary of saints. No saith Luitprandus your own Proctor, lib. 6. cap. 6. Imo Laterense palatium sanctorum quondam hospitium erat, nunc est prostibulum meretricum. The very Pope's palace at Lateran sometimes was the harbout of holy Saints, but is now become a filthy stews of common whores. Now you see the Pope's religion, and the Pope's life; the one false, the other lewd: forsake both, defend neither for if you do, Primasius ad Rom. cap. 2. will tell you, Nemo pariculosius pe●●●, quam qui pecenta defendit. No man sinneth more dangerously: then he that pleadeth in the defence of sin.   

Whether our Religion be wicked, and damnable, if the antiphonary was corrected?  

That heretics excel in corrupting books. not only of others, but of their own, is most apparent in Gretzers' lib. de heret. lib. abolendis.  M. Rider, as may be perceived, maketh an odious inference, for the correcting of the antiphonary. First, his alleged author Lindanus informeth, that it was corrected by a Catholic Bishop from the errors specified. Secondly, he saith that such errors had crept in, by deceitfulness of heretics, and corruptions of Printers. Thirdly, the book so corrected, is so obscure, and unknown among us, that neither booke-bynders shops, nor learned doctors, could ever give me any notice thereof. The premises duly pondered; I ask in the name of jesus Christ, what condemnation belonged to the Catholic religion, for the said correction? was it, to have corrected a corrupted book, by such mates and means? Secondly I crave in courtesy; to be instructed, why a private, and unknown book, being erroneous; our Religion should therefore be wicked, and heretical?  
But since that it is made a lawful antecedent to such a consequence, let me have the same allowance to infer in like manner. The communion book after great travail, 
The statut prefixed to the communion book.  and deliberation, published; was commended in the statut prefixed, to contain the most sincere and pure Christian faith of the Scriptures: Of which saith jewel, in the Apol. 170. Accessimus quantum potuimus ad Ecclesiam Apostol. etc. We approached as much as we might to the Church of the Apostles, etc. nothing remaining (saith he fol. 46.) that either was superstitious, or repugnant to scriptures, or offensive to good men. Yet thus it is censured, by puritans! In the order of the service there is nothing but confusion, 
Gilby pa. 2. pa. 90.  to eat the Lords supper, they play a pageant of their own. There is no difference put betwixt truth and falsehood, betwixt Christ and Antichrist, betwixt God and the devil. Secondly, 
Carlyle in his book that Christ descended not. Browghton in his Epistle to the Concil.  of your bibles, your principal brethrens confess, that in them, scriptures are depraved, darkness spread, falsehood followed, etc. These two are books not private, but commended by Public authority, Ecclesiastical, and temporal; not meanest, but the very highest, and principal; not once corrected, but eftsoon: therefore by M. Rider's sequel, M. Rider's religion must be wicked, and heretical. I will not trample 〈◊〉 one prostrated: but yet I will leave him to himself, to rise ●yne. But lest he should seem to start far from me, I will 〈◊〉 this spansel to his horse feet, presented by Caluin, saying: Cùm specie perfectionis, imperfectionem nullam tolerare possumus, aut in corpore, ●n membris ecclesiae: tunc diabolum nos tumefacere superbia, & hypocrisi se●ere, moneamur. Calu. art. 2. con. Anabap. When under the show of ●ection, we can not tolerat any imperfection in the body, or members of the ●urch: then we are admonished that the devil puffeth us with pride, and se●eth us with hypocrisy. This much from Caluin himself, against 〈◊〉 scholar, for concluding so odiously upon such pretended im●rfection.   

Whether wickedness of prelates be a lawful condemnation of any Religion.  
●. He requesteth my friends to admonish me that he will not ●gest, but that I shall answer this matter being so material. I be●eue, before I depart from it, he willbe less able well to digest it. First he saith, that whores in Rome did pass and ride like honest matrons 〈◊〉 have no dowbt thereof that they do so every where else. Secondly, ●hat noble men, and familiars of Cardinals attended upon them. Which also 〈◊〉 believe. Thirdly, that clercks were also in their compagnie. I think they were the more to blame. If I would say, that such clerks (if Beza his translation of the word Clerus be true) wear ministers; I have this help out of Beza: 
Beza in 2. Pet. S. How soever it be taken it belongeth only to the doers. Concil. Delectorum Cardinalium Tom. 3.  The ancient Fathers transferred the name Clerus, to the college of Ecclesiastical ministers. Fowerthly, that the reporters of this abuse had not observed such corruption else where. The more commendation of other places. This complaint was returned by nine commissioners (among whom was Cardinal Poole, of glorious memory) appointed by Paul the third, to reform and ●bolishe abuses. Is there now any thing in all this, whereby our Religion is tainted? Is there greater condemnation, or commen●ation belonging for this to the Pope, who employed such commissioners to redress abuses? let us understand the next.  
The Lateran palace of the Pope, became a stews of whoors. I answer, ●hat might happen in a large court, among the serving men, and officers, unknown to the Pope: or when the Pope were at S. Marcks ●allace, or in the Vatican. Althowgh it had happened by the Pope's ●ault, yet his life was never made our rule, nor his vices our virtues: so that as by a holy Pope it can not be inferred that we are all saints; neither by a wicked Pope may we be condemned to be devils. And according our rule, man may know good, and the will of his master, yet do contrary thereto, and consequently may have a good faith, yet a bad life. Is there any jot of these imputations unawnswered? What more light matters against a Religion, more impertinent to our doctrine, or to our controversy of the blessed Sacrament might be objected? Clerckes followed whores, and in the Pope's Lateran palace there were whores ergo your religion is hellish. Is not this a reasonable ergo?  

Mat. 23.3.  18. Can they be ignorant of our religions safety against such imputations, who ever heard our Saluioure command us to obey our Prelates words, although we did not imitat there works? who ever heard S. Augustin saying; 
S. August. con. Parm. lib. 2. c. 10.  Omnia sacramenta cùm obsin● indignè tractantibus, per eos tamen prosunt dignè sumentibus: All Sacraments whereas they are hurtful to the unworthy handlers, yet by them they profit the worthy receivers? Who hath not heard above a hundred Popes of Rome, to have been of as eminent sanctity, as dignity above others, in so much, as three and thirty martyrs successively flourished in that sea? To which number no other episcopal seat hath any proportion, and no other any resemblance. Shall we leave all these Angels if one Lucifer; all these Apostles, if one judas, might incroache among them? Let us then, if such reasoning must be currant, turn the leaf.   

Whether any late Reforming patriarchs wear of commendable life?  
19 I may be thought unreasonable, at the first surmise, to examine this demand: first, that I would without limitation so generally inquire of all the brood; among whom perhaps some first Apostles of Reformations, might be inculpable: Secondly, considering how great, how exorbitant, how incomparable commendations they may find given to the chief of their sort; especially to Luther and Caluin. I will deal uprightly, and omitting the residue not so excessively commended, will examine the said two pillars of protestancy, not concealing their commendations.  

Vide Fox. Acts. p. 404. the harbour in the last oratien.  20. First, I find Martin Luther a saint in Fox's calendar. Secondly I find in the Harborowgh said; I am the country which brought forth the blessed man John Huss, who begot Luther, who begot truth. ●hirdly I find in jewel, that he was a most excellent man, 
jewel. defen. Apol. par. 4. c. 4. §. 2. Mathes. conc. 8. de Luth. pag. 88 Amsdorf-praef. to. 1. Luth.  sent from God ●lighten the world. Fowerthly, in Mathesius; He was supremus Pater ●●clesiae; The supreme Father of the Church. Fiftly, in Amsdorf; He was ●h, cui par spiritu & fide, sapientia & intelligentia veritatis nunquam toto ●e Christiano quisquam fuit, neque erit; To whom in all the Christian world, ●ne like in spirit and faith, wisdom and profundity in scriptures, was, or ●er willbe. Sixtly in Alberus, he is said; Verus Paulus, verus Elias, 
Alberus con. Carolostadianos lib. 7. B. D. 8.  vir ●moranda irae Dei sufficiens: cuius non puderet Augustinum esse discipulum; 〈◊〉 true Paul, a true Elias, a man sufficient to appease the wrath of God: 
Vide num. 120. Illyric. in Apoc. c. 14. Conrade. 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 ●hom Augustin might not blush to be his scholar. Seventhly with Illyricus, ●e is fortould in the apocalypse, as the Angel flying through the midst of ●auen, having the eternal gospel. Eightly with Schlusselburg; Elias and John ●●p●ist were but figurs of him. Nynthly by Zuinglius report, he called ●im self the Prophet and Apostle of the Germans: which is confirmed by ●s own saying; Christum à nobis primum vulgatum audemus gloriari; We ●re boast that Christ was first by us preached. All which commendations, ●e by Caluin confirmed assuredly: so that no protestāns may lawfully doubt of them. Tenthly, and lastly, if you knew not what place ●e purchased in heaven, now give ear, to Spangeburg.  
Christus habet primas, habeas tibi Paule secundas  
●●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 inferior to the former, are the praises of Caluin, with Beza; he being optimus scripturaeinterpres, quo nemo unquam molius, 
Beza lib. Iconum. R. 3. a.  pru●ētius, clarius, & illustrius de rebus divinis & religione scripsit, The chiefest interpreter of scripture, than whom no man ever wrote better, wiser, clearer, and with greater fame, of Scriptures. To Cartwright, 
Cartwr. li. 1. pag. 32.  he is the most noble instrument of God's Church, in restoring the plain and sincere interpretations of the scriptures, which hath been since the Apostles tyme. To one in Geneva he was so great, 
Zanchius epist. ad Mase.  ●s si veniret S. Paulus qui eadem hora concionaretur qua & calvinus, relicto Paulo ●udiret Caluinun; If S. Paul would come and preach in the same hour wherein ●aluin preached, he would leave S. Paul, to attend on Caluin. 
jacob. Bernardus in Epist. ad Caluin. inter Epistolas Cal. Caluin. in antid. Conc. Trid. sess. 4. pag. 374.  To one james bernard he was, lapis quem reprobarunt aedificantes factus in caput anguli; The stone ●eiected by the builders, made up in the corner head. Briefly he saith of him ●elfe; Shamefastness hindereth me to say, what otherwise I might most truly pro●esse, that for the understanding of scriptures we have furthered more than all the actors the papists ever had from the begyning. By all which, & much more ●hich might have been brought, appeareth, that these two are incomparably preferred, in heaven & earth, in so much, as the mother of God, & all Apostles, are made inferior unto them. For, quicquid agit ●●ūdus, Luther vult esse secundus, What ever shift be found, Luther willbe second.  
21. If therefore these two, by as evident testimonies of like witnesses, be found most abominable, and wicked wretches: can any body do less than think that men of such lavishness, ad prodigality in untruths, are to be suspected most, where they importune most to be believed? I will begin with the great prophet, Apostle, Elias, Paul, light of the world, father of truth, Angel, and third or second person in heaven, against himself and all his commenders. Induratus & insensatus sedeo in otio, 
Luth. epist. 234. ad Philip.  proh dolour, parum orans, nihil gemens pro Ecclesia Dei. Carnis meae indomitae uror magnis ignibus: I sit in idleness (saith Luther) hardened, and senseless, alas praying little, and nothing lamenting for God's Church. 
Idem lib. de vita Coniugali.  I burn with the great fierce of my untamed flesh. Minimè situm est in me, ut sine muliere sim:; It lieth no ways in my power to be without a woman.  

Luther in Colloq. mensal. fol. 271. 275.  Secondly, he saith of himself and his nearest bedfellow; Diabolus frequentius & propius mihi condormit, quàm mea Catherina; The Devil sleepeth nearer, & oftener by me then my Catharine. Thirdly; Satan mihi multis modis prae caeteris favet; Satan favoureth me much more than be doth others. 
Idem ibid. fol. 5.129.  Fowerthly; Sancte Satan or a pro nobis: minimè tamen contra te peccavimus clementissime Diabole; Holy Satan pray for us: we never have offended the o most Clement Devil. there followeth some words in this last allegation, which I refer to M. Rider as a reserved case. Is not this sufficient, to make him known as far beyond all abominable miscreants in wickedness according truth, as he was preferred beyond all saints according falsehood? 
Schlusselburg. lib. 2. art. 12. de theol. Caluinist.  If it be not, let the children help the father: He was, say they, proud, furious, intolerable, full of error, impudent, forger, depraver of God's word, deceitful, seducter, fals-prophet, lunatic, presumptuous, crucyfyer, and murderer of Christ etc.  
22. Now of Caluin saith Schlusselburg: God that would not be mocked by men, hath showed his judgement in this world against Caluin, visiting him by the scourg of his fury, 
Conrade Schluss. lib. 2. art. 9 fol. 72. in loc. cit.  and horribly punishing him before the day of his death. For he struck this sacramental heretic in such sort, as he died desperate, swearing, and invoking the devils to whom he rendered his spirit. He died of the lousy disease, gnawed with worms issuing out of a filthy sore in his privy members so stinking as the people wear not able to endure the stench: These things are publicly written. beside all this, he was infamous by Sodomy: for which be was marked on his shoulder with a hot iron, by appointment of the magistrate. He was cruel, 
Hosnus. defen. con. Caluin.  bloody, tyrannous, deceitful, treacherous, babbler, contemner, sophist, Epicure, corrupter and tosser of Scriptures, as Ovid in his metamorphosis. This, being revealed by the holy brotherhood themselves, by after occasions I will confirm. Now I will examine, whether the ●ood degenerateth from the parents. Yet will I not touch them 〈◊〉 our countries: that I may have their greater good will, and pa●ences, to understand the truth.  
●. Of the followers of thes two, much is to be mentioned in ●e 18. number of the examination of the creed. 
Calu. lib. de Scandali pag. 118. 127  Of the greater part 〈◊〉 them who betake themselves, saith Caluin, to the gospel, what other in●●ntion had they; nisi ut excusso superstitionum iugo, solutius in omnem lasci●am diffluerent; then having shaken of the yoke of superstition, they might ●ore dissolutly plunge themselves in all riot and lasciviousness?  
●econdly Smidelin saith; That the world may know they are no Papists, 
Smidelinus conc. 4. super c. 2. Luc. conc. 1. s●per c. 21.  ●r to have trust in their good works, not one good will they practise. In stide 〈◊〉 fasting they are altogether in feasting. For being more bowntifull toward ●e poor they unfleece and flay them. Prayers they turn to oaths & c. ●hirdly Spangenberg faith; Post revelatum evangelium, 
Spangenbergius in sua vera narratione beneficiorum per Diwm Mart. Lutherum.  & reiectum Pon●icatum, evasisse homines adeò feros, ut Deum non agnoscant, nec ullam eius ra●nem habeant, velintque rectum & justum sit, quicquid unicuique visum fuerit; ●fter the revelation of the gospel, and the papacy cast off, men to have become 〈◊〉 wild, as they acknouledg not God, nor hold any account of him, and make 〈◊〉 to be right and lawful, which every one liketh. Fowerthly. 
Castal. apud Rescium pag. 54.  Castalion ●●yth, of them of Geneva. They are proud, puffed with glory and revenge, that with less danger you might offend princes, then exasperate these ●ierce Caluinians. Their life is infamous and villainous. They are masters of ●rte in reproaches, lies, cruelty, treason, and insupportable arrogance. They ●ame their GENEVA the HOLY CITY, and their assembly JERUSALEM. ●ut in very truth (he dwelled long among them, and was a most peculiar friend of BEZA) we should call it, O BABYLON, BABYLON! 〈◊〉 EGYPT, and the true frontiers of Egyptian and Babilonical enchanters! 〈◊〉 most infamous SODOM, and children of GOMORRHE! Truly I ●ould fill not a few sheets of paper, with these evidences of their●wne, of the deformations following their pretended Reforma●●ons; But what need lanterns in the sun!  
●4. A word or two in particular, beside that which God willing shallbe said in treating of Puritanisme. 
Schlusselburg. lib. 1. fol. 92. 93. lib. 2. art. 1. lib. 3. art. 8.  Beza not in the ●●me of his papistry, but ever after in all his life employed himself 〈◊〉 ●oly in fullfilling his lusts, writing his loves, revenging his corrivals: Who ●uing long deliberated whether to use more of the two offences, ●rlotrie with another man's wife, or Sodomy with a boy; he ●olued by his own confession, to follow more this later. I may perhaps translate his elegy containing the said confession. 
Luther de missa privata.  Of ●colampadius, Carolostadius, and Bucer, the brethren themselves confess they were in the end smuthered with devils. Among the Caluinists, 
Schlusselburg. in cattle. haerit. lib. 1. pag. 4.  all the principal became Turcks or Arians: as Alemanus, Adam Neuser, Alciatus Silvanus, Gregorius Paulus, Andraeas Volanus, Seruet●●, Blandrata, Franciscus David, Gentilis, Gribaldus, etc. even by their oune brethren's confession. Reserve your appetit for more of this kind, to the examination of the Creed. 
Vide num. 18. super symbolum Apostolorun.  Of Zuinglius, he confessed of himself and his brethren, that their lechery had made them infamous. In the end, he died in rebellion, armed: whereof, in remembrance, is this verse, in Germany usual.  
Occubuit patrio bellator Zuinglius ense  
In civil broil, was Martial Zuinglius sllayne.  
25. And that also the Ministers have no regard to God's glory, but only to their temporal licentiousness, these few evidences may demonstrat. 
Menno in fundam. tit. de doctr. praedicant.  First saith Menno; I have known most assuredly, that they are without the spirit, mission, and word of Christ. That by their teaching and works, they hunt only after favour of men, honours, pride, revenues, fair building, 
Calu. in tract. pag. 150. & epist. 54. & l. de scan. pag. 131.  and lousnes of life. Secondly saith Caluin; The ministers of Geneva, as empty bellies given up to all idleness, so they may enjoy their delights, do not regard whether heaven and earth be confounded together. Whereof peruse amply in the 18. number upon the Creed. So that what the leaders, what the followers, what the under leaders, in general, and particular, have been, is sufficiently now notorious. What their Doctrine is, defending, of all these mischeefs God to be the author, and nothing to be sinful in his sight but only infidelity, shallbe by gods permission abundantly declared in the examination of the creed, and compendiously in the conclusion thereupon, numbers 22. I trust by this time, this matter to be so tart, as he that would not digest, but it should be answered, now that it is answered, will require no more sauce to digest it. I believe he will make as sour countenances in well digesting it, as if he had been crammed with a bankett of sower crabs. For if as he inferreth, by prelates life their doctrine be esteemed; such greaceless doctors could never follow but suitable doctrine. I say nothing, as you behold, of Eton the preacher, first pilloried in cheap side, and after at Paul's cross, for lying with his one daughter. I will not recount rapes, Sodomies, Murders, Piracies: not so much, to tell the truth, for sparing the doers, as the hearers, and myself; especially, desiring only to discover the weakness and falsehood of his exceptions, and for that purpose to relat briefly sufficient demonstrations and instances, as far as might be from incensing domestical readers to impatience.  
●●. And your friend Bernard tells the Pope Eugenius to his face, 
Bern. in all his five books de considerate.  that for his supremacy and usurping both swords, he holds them non Apostolico iure, not by God's 〈◊〉. And that his priests in show serve Christ, but in deed Anti Christ. And elsewhere he painteth out the Pope's Clergy, 
Serm. 33. upon the Can●. pag. 141.  that there is with them meretricius Ni●● etc. they be trimmed like whoors, attired like players, & served like princes: but 〈◊〉 ●ife they are murderers, whoormaisters, bribers, and deceivers. And if the Pope ●●n was an usurper of his supremacy. and condemned for his Ambidextership. ●hat man of any reasonable sense, would embrace this religion that is so false, or ●●mmend this Romish clergy whose lives are so filthy? And now Gentlemen, I ●onder you inform not the subjects of the dangerous plots the Pope and Spaniard ●actise against then: the one hath drawn them to idolatry, and the other inciteth ●hom he can to treachery. 
Popery seeketh to bring Ireland to Spanish slavery, from English liberty.  And if Spain might have his will of this kingdom (but ●●e is liker to lose Spain then conquer Ireland) the subjects should be used as the dukedom of Milan and the kingdom of Naples are by the Spaniards handled: all ●●e Nobility and Gentlemen upon pain of death are forbidden to dwell in Castles: ●●d the citizens in h●gh streets, but back lanes: and no man to wear a weapon, ●●t a knife of three inches long, yet ripped with a French pofie, No point. This should 〈◊〉 the miserable state of the Irish under bloody Spain's government. Now for conclusion, let me entreat you as August. did his Readers, 
In his Preface before the third book de Trinitate.  Noli meas literas ex tua ●pinione vel contentione, etc. neither reprove nor correct these labours according ●o your own private opinion, or contentious humours, but correct and confute ●hem lectione divina, by God's word, and then you shall have my good leave and ●oue (and my best furtherance to the State that after you have replied to this, it may ●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 ●lying gloss or Romish shift to help you, rather contending for victory then verity. The lord open your eyes that you may see the truth, that you and we jointly and joyfully may preach only Christ crucified, without man's inventions. etc.,  
Your loving friend, so far as you are Christ's & the Queens. joh. Rider.   

Whether S. Bernard reprehended Catholics, or protestants? of strange digressions.  
26. AS from the 3. number to the 7. is demonstrated, that Vincentius Lyrinensis, to whom we were addressed, approved our doctrine; & disproved our adversaries: so in this place, we are directed to S. Bernard, in his books of consideration, to find him against the supremacy, and ●els where, to find him against the clergy. There could never any more unfittly be alleged by Protestants, then S. Bernard in all, and every controversy betwixt us. Not to linger, or delay in showing it, this is declared by S. Bernard, to be the 6. great untruth: 
The 6. untruth.  that by him the Pope's authority, or Pope's clergy was reprehended. The authority of the Pope is belonging to the 6. article propounded to be resolved: 
S. Bernard de consid. lib. 2. c. 8.  and therefore in this place let this small word, be a record to the world what S. Bernard taught thereof: Tu es cui claves traditae, cui oves creditae sunt.— nec modò ovium, sed & pastorum, tu unus omnium pastor.— cum quisque caeterorum habeat suam, tibi una commissa est grandissima navis facta ex omnibus ipsa universalis ecclesia tot● orb diffusa. Thou (Eugenius Pope) art he, to whom the keys are delivered, and the sheep committed.— Not only of the sheep, but also of the shepherds, thou art the one pastor of all.— of the residue, every one hath his own, to thee the huge ship containing all the universal church dispersed through the whole world, is committed.  
For the other point, that he reprehendeth not the pope's clergy, so much as Protestants ministers, the express words declare. They are the ministers of Christ (as they pretend) and serve Antechrist. 
S. Bernard Ser. 33. in Cantica.  They go honoured by the goods of our Lord, who honour not our Lord. Thence is the whoor-lyke neatness, the player like fashion, the royal provision, which you daily behold. Thence is gold in their bridles, saddles, and spurs: and their spurs binghter than their altars. Doth not this nearly belong to your last attire, wherein I did behold you: when you came forth in your short cloak, and short cassake ungirded, and lifted before in both syds to present, in sight, a great trunk pair of french russet, or dowke purple velluet breeches? And at other times, when you ruffle, and glister, in your satin gown, faced with velluet, in your silks, in your pontificalibus? Upon my conscience, among all the princes of blood of the clergy, whom I viewed in Rome, or else where, I did behold none, so player like; or whose altars wear so far less bright than their spurs, as yours, and your own self. What I might say more in matter of others of the same crew, I leave to another tyme. I know what to find in the second admonition to the parliament, 
Anno. 1572.  in Martin mar prelate, etc. Verily I say not all at this time that I know.   

Of many extravagant digressions, for want of matter.  
27. Of plots, and platforms, we may perhapp be drawn to discourse in treating of puritanism. It is a property of falsehood to be full of fear, the jews anciently said; Venient Romani & tollent locum nostrum; The Romans will come and take away our place. joan. 11. O semper timidum scelus! O always fearful wickedness said Statius. 2. Theb. But qui pavet vanos metus veros fatetur, quoth Seneca, Oedip. he that trembleth at vain fears, doth confess true causes of fear in his conscience. ●e have no need to animat our Catholics to withstand dangerous plots, or practices; they are themselves forward thereto. ●●oke back to all services, and exploits, and do but indifferently ●●arde, and you will find more Catholic blood shed in defence 〈◊〉 Kingdoms, than Puritan. Nay look to the most Puritan captain's, of whom some are knights, and let them put out my eye ●●th a scar or scratch, in repugning any invasion, or for having ●y testimony of valerousse exploits. Alas what meaneth this ●●nging digression out of all our matter, out of all our countries, ●●er seas, over the Alps, and Apenins, to talk of gentlemen, and ●mmons, castles, and cottages, long, and short weapons, pointed, ●●d unpointed knives, and french poesies. Is it not easier, and ●●tter cheap, to write and speak at random of places, than 〈◊〉 travail to them to know whether, what is reported, be true, 〈◊〉 no? yes surely: for the one costeth nothing but a dash of a ●nn, and travail of tongue; the other requireth great charges, ●reat toil, great adventure, and great tyme. But in particular 〈◊〉 the wandering matter, without wandering.  
It is the seventh gross untruth, that the Pope hath drawn 37. 
The 7. and 8. untruth.  Catholics to idolatry. It is the 8. which in every part of the ●ormer divagation is contained. Some merry companion intended to make you M. Rider ridiculous to the world. Every ●eane house in Milan, and Naples, might be a house competent ●or the mayor of your Wigen. Every Citisen is armed at his choice. Every weapon long at will, and pointed sharply. Every such poesy [no point] might pass for good English, but not for ●ny french. Nether do they speak french in those country's. Have not these men much mind to discuss a controversy of ●he real presence, that make prefaces so far wide from it, and ●ange roving to Antiphonaries, to prelates lives, to whores, to Pope's supremacy, to the plots of the K. of Spain, the habi●ations and weapons in Naples, and Milan? His preface being ●t large considered, let my preface which he concealed, have licence to appear, answering this challenging letter, whereby our disputation's begins.  
●8. I covet only at this time to premonishe the Reader, concerning the inscription of this letter, 
S. August. to. 4. con. mendac. c. 6.  that as S. Augustine said of ●uld heretics; Although they believe not the Catholic faith, yet they ●o speak, as they may be taken to be of our profession: even so our new Euphrateans, 
judicum. 12.6.  they would fain pass for good Israelits, but they can not pronounce Schiboleth: that is, they can not counterfeit the style of Catholic, but that they are discovered.    

A FRIENDLY CAVEAT TO IRELAND'S CATOLICQVES, CONCERNING THE DANGEROUS Dream of Christ's corporal presence in the Sacrament of the Lords Supper: grounded upon a letter sent from the Catholicques, etc.  
To the reverend Fathers, the holy jesuits, Seminaries, and all other Priests that favour the holy Roman religion within the kingdom of Ireland.  
Humbly prayeth your Fatherly charities, 
Rider.  F. W. and P. D. with many other professed Catholicques of the holy Roman religion: that whereas of late they have heard some Protestant Preachers confidently affirm, and (as it seems unto our shallow capacities) plainly do prove, that these positions here under written cannot be proved by any of you, to be either Apostolical or Catholicque by canonical Scripture, or the ancient Fathers of the Church which lived and writ within the compass of the first five hundred years after Christ's ascension: which assertion of theirs, hath bred in ●our suppliants great doubts touching the truth of the same: unless your fatherly accustomed charities be extended presently to satisfy our consciences in the same, ●y the holy written word of God, & such Fathers of the Church as aforesaid, which being so directly and plainly proved by you (as aforesaid) may be a speedy means to convert many Protestants to our profession. Otherwise, if these points cannot be so proved by you, upon whose learned resolution we greatly rely, than ●ot only we, but many thousands more in this kingdom of Ireland, can hold ●hese points to be neither Apostolical or Catholicque. And thus having showed ●●me of our doubts, we desire your fatherly resolutions, as you tender the credit ●f our religion, the convincing of the Protestants, and the satisfying of our poor consciences. And thus craving your speedy learned and fatherly answers in writing, at or before the first of February next, with a perfect quotation of both scripture and Fathers themselves, not recited or repeated by others for our better ●●struction: and the adversaries speedier & stronger confutation, we commend your person's and studies to God's blessed direction and protection.  

Positions.  
That Transubstantiation, or the corporal presence of Christ's body and blood in the Sacrament, was never taught by the ancient fathers that ever writ in the first five hundred years after Christ's ascension, but a spiritual presence only to the faithful believers.  
2 That the Church of God had not their service in an unknown tongue, but in su●● language as every particular Church understood.  
3 Thirdly, that Purgatory and prayers for the dead were not then known in God Church.  
4 Fourthly, that images & praying to Saints were then neither taught by the● Fathers, nor received of the Catholicque Church.  
5 Fiftly, that the Mass which now the Church of Rome useth, was not then known to the Church.  
6 Sixtly, that there ought not to be one supreme Bishop over all the world, and the Bishop to be the Pope of Rome: and that the said Pope hath not universal jurisdiction over all Princes, and their subjects, in all causes Temporal and Ecclesiastical.  
The Protestant Preachers affirm, unless you prove the premises by canonical Scripture they cannot be Apostolical: & there therefore not the conscience of any And if they cannot be proved by the said Fathers, than they be neither ancient nor Catholic: And therefore to be rejected as men's inventions.  

Gatho. Priests.  Provoked to prove either by Scriptures, or Fathers, which lived within the com●●●● of five hundred years after Christ's ascension, that the Primitive Church and Catholicques of this time are of consent touching these Articles.  

1 That Christ is really in the blessed Sacrament.  
2 That scriptures should not be perused by the vulgar.  
3 That prayer for the dead and Purgatory was believed.  
4 That images were worshipped, and prayers made to Saints.  
5 That Mass was allowed.  
6 That the supremacy of the Pope was acknowledged.   

Rider. Master W. N.  GEntlemen: the cause of this your provokement was a quiet and mild conference upon these positions, with an honourable Gentleman (and a special good friend of yours concerning religion) wherein he confidently affirmed, that the jesuits and Roman Priests of this kingdom, were able to prove by Scriptures and Fathers, these Positions to be Apostolical & Catholicque. And that the Church of Rome add the Roman Catholicques in Ireland now hold nothing touching the same, but what the holy Scriptures and primitive Fathers held within the first five hundred years after Christ's ascension. Now if you in this conference for your part, have made such proof by the holy canonical Scriptures, and such Doctors of the Church as aforesaid, I have promised to become a Roman Catholicque: if you have failed in your proof (which I am assured you have done,) he likewise before worshipful witnesses hath given his hand, to renounce this your new doctrine of the church of Rome, and become a professor of the gospel of Christ.  
This was the occasion and manner of your provokement, which I hope the best minded will not mistake, nor you misconter, being only provoked by your friend, 
1. Pet. 3.15.  yea and faith (if you refuse not Saint Peter's counsel) to be ready always to give an answer to any man that asketh you a reason of the hope that is in you.   

The preface, in effect, which was concealed by M. Rider.  
Provoked to prove either by Scriptures, or Fathers, which lived within the compass of the first five hundred years after Christ's ascension, that the privative Church and Catholics of this time, are of consent ruching these Articles: 

1. That Christ is really in the B. Sacrament.  
2. That Scriptures should not be perused by the vulgar.  
3. That prayer for the dead, and purgatory, was believed.  
4. That Images were worshipped, and prayers made to Saints.  
5. That mass was allowed.  
6. That the supremacy of the Pope was aknowledged.    
AT this only entrance, the whole residue was brought to a demur, or adiurned to another term, or as M. Rider ●●armeth it, to a writ or rescript. Which adiurne, or rescript, as ●et depriving the world of the said preface, I thought convenient to ●eliuer the purport thereof in few words. Provoked (said I) to ●roue by Scriptures, or Fathers, the foresaid articles: I perceived ●●y challengers to have perused the provocations of jewel, as famous or calling these matters into question, as Herostratus for burning ●he temple of Diana; remembered only by infamy. For Laurence ●umphrey the great Doctor of Oxford, 
Humphred in vita juelli pag. 212.  writing the life and commendation of jewel, omitted not to reprehend and reprove him, for ●●ch vain and unadvised appeal to the Fathers in these controversies: Saying: Quid enim rei nobis cum Patribus? What have we to do ●ith the Fathers? He could not be ignorant that in all the volumes of ●●e Fathers nothing is treated, but what we profess; nothing commended or condemned but what we commend or condemn. ●nd who could have any distrust thereof, but such as could not behold light in the sun, or water in the sea?  
●●. This made Luther in defiance of the Fathers to exclaim: I ●re not if a thousand Augustine's, a thousand Cyprians, a thousand Churches stood ●gainst me. Hierom, doth chiefly anger me. Quia tantum de jeiunio, de de●ctu ciborum, & de virginitate scripsit: Si hoc saeculo viveret, nos planè damna●●t. For he writeth only of fasting, and choice of meats, and virginity: If he ●ued in this age, he would plainly condemn us. Which is a plain confession and the cause thereof not concealed: 
Luth. to. 2. pag. 340. Colloq. convival. c. de patribus. Colloq. Ger. de Scholar Theol. Fol. 499.  Gregory was deceived by the devil. Origenem iam olim excommunicavi. Chrysostomum nullo loco habeo, nihil est enim nisi loquaculus. Basilius planè nihil valet, totus est monachus. I have long since excommunicated Origen. I disdain Chrysostom, for he is nothing else but a babbler. Basil is altogether of no account, he is wholly a monk. 

Cal. l. 3. Instit. c. 5. n. 10.  
Beza ●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. Po●tif.  
Muscul. in loc. con. de Scrip. sacr. pag. 164. 165.   Secondly, Caluin saith of the Father's generally: Abrepti fateor in errorem suerunt; They were borne away in error. Thirdly Beza saith: They followed Paganism for a rule. The Fathers in the Council of Nice underlaid the seat of the harlot that sitteth upon seue● mowntayns. fourth Zuinglius, The Fathers, yea forsooth the Fathers have so professed: but I allege to the no fathers or mothers, but the word of God. Fiftly, Peter Martyr (whom they of Zurick sent to plant protestancy in England; which by having him, saith: Bale, was happy, and by wanting him was unhappy) confesseth: As long as we remain in Concils and Fathers, we will abide ever in the same errors. Sixtly Musculus: Planè stolidissimus est, vel studiosè malignus in ecclesian Dei, quisquis Patrum calculis conscientias fidelium obstringendas censet; He is plainly most foolish, or wittingly malicious against the Church of God, who would bind the consciences of the faithful 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.  Seventhly, Cartwright; Seeking in the Father's writings, is, a raking in ditches, a moving and summoning of hell, a measuring of truth by the crooked yard of tyme. The Fathers imagined fond; they deal like ignorant men; they were mastered by their passions; they had many errors. Clement, Anaclet, and Anicet are discharged for rogues, and men burnt in the foreheads; Damasus spoke in the dragon's mowth; Ambrose holdeth many things corruptly, and many errors, and violently enforceth the text; there is no sincerity to be looked for at Hieroms hands; Augustins sentence is approved unadvisedly, and thereby a window is open to bring in all popery; Ignatius was a counterfeit and vain man, etc. 
Causeus dial. 5. 8. 11.  8. Causeus, Dionysius was but a doting foolish, pernicious dreamer; Clement a spreader of dross and dregs; Ignatius, an idle trifler; 
Disp. Albe julie. in Acts 8. diti. de Hi run Vide Bazam in A●t● 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 writer; Cyprian, blockish and reprobat; Nazianzen, a babbler; Ambrose, bewitched by the devil; Hierom, no less damned than Lucifer, etc. Lastly, Alba julia Disputation: Nobis cum illis nihil est commune; We have no participation with the Fathers.  
31. These are the chief Reformers I could find in the world, and of all sorts the very principal: of Lutherans, Caluinians, Zwinglians, Puritans, Adiaphorists, Polimorphians, etc. Had not M. Rider occasion to conceal this preface, wherein all aforesaid Reformers give verdict against him, that he is (let no man think these reproaches to be mine) bound by his claim to have the Fathers his favourers, 〈◊〉 abide still in error: that he is plainly most foolish and wittingly mali●●use against the Church of God, etc. Who can blame him to affirm 〈◊〉 is preface to be bitter and biting? And who can disblame him, ●●r imputing the bitterness thereof from the wolves to the lambs, ●●om the kites to the chicken, that is from themselves to us? If ●●y untruly would defeat us of our right, the least we can be ●●lowed to do, is to produce our evidences to disprove them. No ●ore is now done by us. If the Fathers be for Protestancy or ●gainst it, let all the world now freely determine. I make but 〈◊〉 is dilemma or two edged argument; if the Fathers, by all protestants, be confessed their adversaries; how are they their approvers? ●●r if they were approvers, how are they so unreverently, and disdainfully mistermed: unless you think, according truth, that 〈◊〉 your consociates deserve no other treatment?  
●●. In your first line you change a word, (and, for or, 
Rider. ) which greatly altereth ●e Catholics question, and is farrefrom our first meaning. For we hold with christs truth, that unless the written word of God first warrant it, we are not ●ound in conscience to believe it, though all the Doctors and Prelates in the ●orld should swear it.   

Whether it be not all one to say, Scriptures or Fathers. to be for any opinion, as to say, the Scriptures and Fathers to be for the same?  
●2. I Confess, that M. Rider came to me the 2. Octob. 1602. 
Fitzimon.  to reclaim his resignation of these controversies to Scriptures or Fathers severally; resolving not to accept the Fathers for arbitrers, unless they had the scriptures conjointly concurring with them. A poor retreat; First because ●●y promise, and all his printed books, he had appealed to them ●ot conjointly, but severally: Secondly, because it is a silly imagination to think they may be separated. 
S. Aug. con. Pelag. l. 2. c. 10.  For S. Augustin ●weetly, according to his manner, instructeth all Christians to ●now concerning the Fathers; Quod invenerunt in Ecclesia, tenuerunt: quoth didicerunt, docuerunt: quod à Patribus acceperunt, hoc filijs tradiderunt. That which they found in the Church, they retained: that which they learned, ●hey tawght: that which they received of their fathers, that they delivered to ●heir children. And consequently, what the Apostles recaved of Christ, they delivered to their successors; their successors, to their scholars; their scholars, to their disciples, etc. Which as it is conformable to the Apostle S. Paul, 
Ephes. 4.12.  so is it perfectly confirmed by him, saying; God to have given Apostles, Evangelists, Pastors, and Doctors, to the consummation of the holy, until we all meet in unity of faith, and knowledge of the Son of God; that is, that he had given such instructors, as by true, and lawful descent, and succession, should inform the ages succeeding one another, in one faith, and knowledge of one God; until the first, middle, and last, be gathered into the flock of Christ. And as the later should receive from the former Baptism, and other Sacraments; so also should they receive all other truth: which would be infallible unto them, if they would not leave their forefathers to follow their own brainsick novelties.  

D. Whitg. lib. 2. pag. 353. 507. 508.  Therefore Whitgift worthily exclaimed at the Puritans, excepting against the Fathers as being wresters, and sorcers, of the text, the Scriptures not having any other searchers, defenders, conservers but them. Therefore also Caluin worthily taxeth their presumption, 
Cal. in trac. Theol. p. 471.  who unreverently insinuated the Fathers did disagree from scriptures, they having from hand to hand of their predecessors received the understanding of them: they having by infinite labours expounded them they having by virtue of them planted Christianity, excluded idolatry, 
Beza epist. 81. pag. 384.  surmounted heresy. Therefore Beza worthily imputeth it, to ignorance, impudence and impiety, to divorce or sequester Scriptures and Fathers, or to affirm where the Scriptures are, or Fathers, there they can be severally or otherwise then only conjointly. So that from first to last, who have Fathers, they must have Scriptures, and contrariwise. And consequently, M. Rider first, and, last remaineth alike engaged.  
But to make it evident to the most repining, and sparing conceit toward my allegations, that I never changed or, for and; and that all this is a frivolous & false cavil, & pretext: who doth not know, that the ground and foundation of M. Rider's claim, was but a repetition and borrowing of the owld impudent protestation of jewel? In which not and, but or, is contained in all the articles; it being said, either by Scripture, or by the example of the primative Church, or by the owld Doctors, or by the ancient General Concils. And if any be able to prove any of these articles by any one clear, or plain clause of either Scriptures, or of the old Doctors, or of any old general Concils, or by any example of the primitive Church within 600. years after Christ I promise to give over and subscribe. So that I disprove hereby M. Rider, not only by his own printed book, but by his original copy: whence as he took the same claim, so he ought to have taken the same conditions. And therefore whether he will or nill, he must stand, that not, but himself, and his jewel, have undone him, by or, ●●d not and  
●●. And this was demanded of you, not as the demanders doubted that the canonical Scriptures were insufficient to prove any article of faith; but only, ●at all men might see and so be resolved, whether the Protestants, or the now Ro●ane Catholics join nearest to Christ's truth, and the faith of the first primitive others.   

Whether all belief be contained in the written word of God?  
●3. ALl the proof brought by M. Rider, 
joan. 10.31.  so to persuade us, is only in these words; But these things are written, that you may believe that jesus is the son of God: and that believing you may have life in his name. Good Lord! ●hat inference is this: 
Hebr. 11.  the things written serve to believe in Christ: therefore all belief is written? By S. Paul's declaration, ●bel, Enoch, Noê, Abraham, Isaac, jacob, etc. had undoubtedly Faith: ●et they had nothing of Scripture written. Secondly all the primitive Church, had no parcel of the new Testament, at least ten ●earesafter Christ: will you say they had no faith, or were not ●ound to believe! Thirdly, the Creed of the Apostles, 
Vide P. Cotton, de sacrif. country Caille predicant. Gallice pag. 122. 126. 127.  the consubstantiality of the Trinity, the procession of the holy Ghost, ●he perpetual virginity of our Lady, the baptising of children, ●he not rebaptizing of them by heretics baptized, the breaking of ●he sabaoth, and keeping of sunday, the observation of Easter in ●he Christian and not in the jewish manner, the receiving 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 ●rothers death, without heirs; and especially I would know of ●ur protestants alloving women to sing psalms in the Church, unless they build it upon some tradition true or false; how tremble ●hey not to contradict the prohibition thereof by the Apostle? 
1. Corinth. 14. 1. Timoth. 2.  Where find you these points of belief, which are believed in the whole Church, and some of them contrary to Scriptures, nor in any scripture contained?  
Therefore, that the Scriptures alone are sufficient to prove every ●●rticle of belief, to concur with you once in a grammarian sentence, is qui nil dubitat, nil capit inde boni; he that thinketh so, upon better consideration, may now think and say otherwise. Are not these people easily persuaded to have good proofs fo● their profession when they can confute us about the name of Catholic by Vincentius Lyrinensis, about the Pope's supremacy, by S. Bernard, and now about traditions by this text here alleged? Doth M. Ride● think that he is Perseus on his winged horse Pegasus, transforming al● his adversaries into stones, that they can not discern these prooft, to be no proofs, 
Cal. in 7. mat. et in 9 12 16, 18. ja c. 6. mac. v. 16.17.18. in c. 26. mat. In c. 2. Luc. 16. In joan. 1. Castal. in pref. Bibl. ad Edw 6. D. Whitg. a pag. 31. ad 51. Stow chron. pag. 1022. 1189. 1283. 1551. Melan. in loc. con. An. 1539. Fol. 8. & 10. An. 1545. fol. 53. An. 1558. loco de filio. Sebast. Fran. apud Bezam ep. 6. Cartwr. in 2. reply. pag. 191. joan. 10.31.  but of stupidity in them alleging them? To ha●e the foresaid words well applied in deed, let them first procure that Caluinians, leave to doubt of the divinity of Christ. Let them be opposed to Castalio, mistrusting the Messias to be yet come. Let them be opposed to Atheists, abounding every where, since reformation began. Let them debar, that there be no successors to Francis Kett master of Art, to George Paris, and John Lewes lately executed in England, for denial of Christ's divinity. Let them confound Melancthon, allowing but a parcel of divinie nature to our Saviour. Let them confounded Sebastia● Frank, accounting Christ no more God than Socrates, or Trismegistus. Let them confound Cartwright saying, the jews had been fools to account him their living God, whom they did behold a silly aend miserable man. These things are written, that such should believe jesus is the Son of God: and that believing they might have life in his name. To prove any thing against us, there can not possibly be any wise application of them.  

Rider.  34. For that faith which can be proved to be taught in Christ's time, and so received and continued in the primitive Church for the first five hundred years after Christ's ascension, must needs be the true, ancient, Apostolical, and Catholicque faith. And that other faith that cannot be so proved, is but base, bastardly, and counterfeit; and I trust in Christ, that the Reader easily shall perceive before the end of this small Treatise, that this your opinion touching Christ's carnal presence in the Sacrament, (and so in the rest of the other Positions) was never taught by Christ, nor once dreamt on by the ancient Fathers, but invented and devised a thousand years after Christ, by the late Church of Rome: grounding their proofs only of an empty sound of syllables, without Apostolical or Catholicque sense: enforcing both Scriptures and Fathers to speak what they and you pleased, not what the holy Ghost and the Fathers purposed.   

Whether M. Rider hath condemned his Church to be base, bastard, and cownterfet.  

Fitzimon. All this appears in our 20. number, or 30. number.  34. IF any thing by him was unadvisedly affirmed, by this his verdict against his own Church, he hath especially discomfited his profession. For first thereby he hath condemned Luther, and Caluin, and their adherents, affirming them to have been first preachers of Christ, and greatest doctors of truth, not only above the primative others, but above all that ever were, or ever willbe, whether they 〈◊〉 Apostles, or no. If than the religion of the first five hundred ●●res be only true, and all other but base, bastard, and counterfeit: ●w can this new religion, 
Haddon in the end of his epistle. Bale. cent. 1. pag. 66. 72 cent. 8. pag. 678. Epistle to the Confer. betwixt Latimer and Ridley-Harborough in the last oration.  (which Haddon professed to have been ●t thirty years known; of which, all English late writers account Latimer to be the Apostle; and saying Luther to have been not ●ly the reformer of abuses, but the very Father of truth) but thereby 〈◊〉 condemned? Nay how are not the two most glorified Foxian martyr's, Ridley, and Cranmer, thereby condemned, saying: they would ●oue all the doctrine set forth by K. Edward, to be more pure than ●y other used in England a 1000 years before? Is it not thereby, ●oth professed unknown till that time, as also not to be the do●rin of Christ? For had it been known, and his promise true of ●e invincibility thereof, 16. Matth. it could never have had a 1000 ●ares interruption. And what may be said of the Prince of Condees ●●scription in his coin of Gold: Lud. XIII. Dei gratia Francorum Rex, ●imus Christianus?  
Secondly, all the disputations and monuments of all principal ●otestants, professing the primative Fathers of the first, second, third, ●nd fourth hundred years, repugnant to protestancy, as appears in the 30. number, by induction are thereby condemned. 
answer to Sawnders Rock. pag. 248. 278. Beza conf Geneu. c. 7. & 12. Et in c. 2. ad Thes.  Thirdly ●ll the learnedest protestants condemning the Church of the Apo●les time, and saying, Antichrist to have then begun, and condemning ●l, and every of the Apostles themselves, & Evangelists, and their ●nmediat disciples; all these I say, are thereby condemned. For if ●ese were favourable to protestantcye, 
Cent. 1. l. 2. c. 10. col. 558. 559. 560. Cal. in 1. Cor. c. 4. v. 4. c. 7. v. 9 Rom. c. 9 v. ●. Quintin. apud Rescian in pref. nimistromachie Cent. 1. l. 2. c. 10. Vide Calu. loc. cit. Bullinger. come. in 19 & 22. Apoc. Quintin. loc. cit. Calu. apud Fevard, pref. in Ruth. Beza de hist. adultere. Luth. tom. 5. fol. 439 440. vitus Theod. pag. vlt. in nou. test.  there had been no occasion 〈◊〉 despise, or dispraise them in such manner, as to affirm such de●cts in S. Peter, as by the Centuriasts (who curiously and not only irefully have calculated 15. sins of his) by Beza, by Illyricus, are 〈◊〉 disparaged him, carefully, and plentifully registered. To affirm of 〈◊〉 Paul, with Caluin; that he was full of cold, and heat, of presumption, te●eritie, confusion, and precipitation. And with Quintinus; that he was not a ●osen vessel, but a broken vessel. & with the Centuriasts; that he was impatient, 〈◊〉 in desperation, during his afflictions, in Asia; dissensions toward Barnabas, & hypo●tical toward james, & others. To affirm of S. John, with Bullinger; that ●his promptness to adore the angel he had sinned in apostasy. With Quintinus; to ●arme him: Iwenen stolidulun; a foolish youth. With Caluin, to distrust his 6. Cap. ●nd with Beza; his 8. Cap. for untrue. To affirm of S. james, that he was a ●ruerter of S. Paul's doctrine, his epistle bastard, counterfeit, wicked, & unapostolical. To affirm with Luther; 
Luth. pref. ad nou. test, & in ep. Petri tom. 3. Wittemb. Calu. in c. 2. Mat. v. 15. c. 4. v. 13. c. 8. v. 17. c. 21. v. 9 c. 27. v. 9 Idem Act. 15. v. 40. Tower disp. 4. days Conference. Calu. in c. 21. Act. v. 23.  the three first Evangelists to be apochriphal. To affirm in particular with Caluin; that S. Matthew, abused, distorted, and alleged, unaptly, divers citations; That S. Mark was an Apostate, and disloial, not to be excused. To affirm with Luther; that S. Luke was excessive in commending good woorcks; And with the Tower disputation; That hi● gospel is dowbtfull; And lastly of all Apostles with Caluin, to affirm; that they were over superstitious, and subject to vice. If, I say, these had not been repugnant to protestancy: why should they be thus disabled and disgraced.  
Nether will I be contented, to have their dislike manifested in particular against these Apostles, and Evangelists, as repugnant to their profession; thereby apparently testifying themselves not to have been agreeable to the Apostolical Church, and consequently by M. Riders own verdict to be base, bastard, and counterfeit: but I will also discover, their abjuration of the owld and new Testament together, for being also utterly against them: so that, they must be enforced to depend only upon their Father of truth, their Prophet, Apostle, Angel, Elias, and third person of heaven (as they term him num. 2.) their incomparable Luther, who never had not will have his like, 
Luther. in epist. ad Argentin. An. 1525.  certifying, and assuring himself, to have been first of that rank, saying; Christum à nobis primo vulgatum audem● gloriari; We dare boast, Christ by us first to have been published. To which purpose, I might have no small furtherance by the disputation of the Tower, 
Tower disputation. 4. days Conference.  disauthentising out of the owld Testament Tobias, judith, Hester, Baruch, Wisdom, Ecclesiasticus, 2. books of Maccabees, to which others adjoin the prayer of Manasses, 2. Paralipomenon, the Song of the Three children, the story of Bel; And out of the new, S. Luke's gospel, Hebrues, james, 2. Peter, 2. and 3. of John, Jude, apocalypse, etc. But having them altogether, by the resolution of protestant ringleaders, need the less to linger about parcels. This then is Luther's decree concerning the owld testament. 
Luth. to. 3. jenen. 1 par. Vide jacob. carrion. in Chroncls. An. 1556. pag. 151. Basilea.  Ne ingeretur nobis Moses. Nos in novo testamento, Moisem nec videre nec audire volumus. Let not Moses be thrust upon us, we in the new testament will not abide to see or hear Moses. That he had rather never preach, then propownd out of Moses. That he that doth allege any thing of his, 
Luther. serm. de Moise.  doth deprive Christ out of the hearts of men. That Moses belongeth nothing to us. That by receiving him all jewish ceremonies must ensue, etc. By Moses every one understandeth the owld Testament; which Luther saith belongeth not to protestants; and that they should not abide to hear, or see it.  
Now concerning the new Testament, thus speaketh Zuinglius: Quotiescunque sive Christus, sive Apostoli ad Scripturam relegant auditores, 
Zuingl. tom. 2. ●lench. Con. Anabap. fol. 10.  in●ligunt non suos Apostolos, aut evangelium, etc. As often as Christ or the apostles remit any to Scriptures, 
Ochinus lib. 2. dialog. pag. 154. 155. 156. 157.  they do not understand their epistles or the aspell, but the owld testament. Ochinus proceedeth more to the matter, ●●ying; Non debemus plura credere, quam crediderunt sancti faederis antiqui; ●e should not believe more than the holy Saints of the owld Testament. ●herby he inferreth, that we should not be bound to believe the trinity, consubstantiality, etc. Because they are in the new testament only, and not in the owld. By all which most unchristian ●fidelitie, is testified, in the sight of God, and man, that these Re●rmers, were nothing agreeable to Moses, the Prophets, Apostles, ●●d Evangelists, nor contrariwise they to them.  
But did the second hundred years Doctors content them better? 
Contur. 2. cap. 4. pag. 55. 65. edit. Basil. par joan. Operin. Centur. 3. c. 4. p. 79.  ●o, say the Centuriasts: Multae enim monstrosae & incommodae opiniones ●ssim à Doctoribus sparsè reperiuntur; Many monstruous and incommodous ●nions are found dispersed by the doctors. What of the third? they answer: Doctores huius aetatis à vera doctrina Christi & Apostolorum de bonis ●eribus declinarunt: the doctors of this age declined from the doctrine of Christ ●●d his Apostles, (as protestancy would have it) for good works. 
Beza loc. cit in num. 30. & epist. 81.  What ●et of the fowerh? then was papistry underlaid by the concile of Nice, say ●hey, that congregation of Sophisters, than was the creed made of Sathanasius 〈◊〉 Athanasius. 
The histories of their lives so testify.  What further might be said of the being of the principal primitive Fathers Heremits, Monks, or Friars: as for example; of Effrem, Climachus, Nazianzen, Basil, Hierom, Augustin, Da●ascen, Gregory, & c.? Can these erecters of cloisters, and abbeys, ●e favourers of the subverters of them? Can these commenders ●f liturgies, or Masses, of Fasting, of care for the dead, 
Centuriae Magdeburgicae, Centuria 2. 3. 4. in Singularum capite 4.  of Chastity ●f Invocation of Saints, of Good works, of Confession, of Traditions, of Preesthod, of the Supremacy, of ecclesiastical Ceremonies, and of all papistry, being so acknowledged by yourselves, ●nd termed in the 30. number precedent; doting, foolish, per●tious, idle, fanatical, reprobat, bewitched by the devil, no less damned than lucifer, etc. Can I say these men, such commenders and so by protestants abused; be favourers of protestancy? or the first five hundred years, wherein such men were Popes, Bishops, Prelates, confessors, Martyrs, and Saints, and honoured by all the Church ●f that time; be favourerers of the reprehenders of Masses, ●asting, care for the dead, Chastity, Invocations of saints, Good works, Confession, Traditions, & c.?  
To conclude, could the condemners of them to be heretics who denied the real presence, 
●●●●●●et. dial. 3. c. 19. ●ertull. de prescrip. & in Sarpiaco. Iren. l. 3. Epiphan. heres by Basil de Spirit. S. c. 27. August. l. con. Max. etc. Epiph. her. 53. Hieron. l. 1. con. jovin. Marcel. de error. Montani. Clem. l. 5. recog. August. her. 11. & 49. Con. Faust. l. 22. c. 30.74.76.77. her. 51.53. Greg. l. 4. dial. c. 4. etc. Clem. l. 5. recog. August. her. 54.  as Theodoret condemned some; or who denied or disallowed Traditions as; Tertullian, Ireneus, Basil, Augustin, Epiphan, condemned therefore the Gnostics, Martion, Cerdon, Arius, Eunomi●, Aerius, Nestorius; or the despisers of Lent, and fasting days, such as beside the former were the Eustathians, and jovinians, condemned therefore by Tertullian, Epiphan, and Hierom; or of Montanus, Manicheans, Circumcellions, Donatists, Aerians, and Armenians, for denial of Confession, of free-will, of the lawfulness of Monks, and religious, and Church riches, of purgatory, and prayer for the dead, condemned therefore by Marcelin, Hierom, Clement, Augustin, Gregory &c.; or of Aeti●, Eunomius, Simon Magus, affirming Solifidian justification; condemned therefore by Clement and Augustin: could, I say, by all the wit of man, or angels, any accord be made betwixt all these as one Church? They who condemned late protestant opinions in ancient heretics, and therefore by late protestants are in manner aforesaid condemned; and contrariwise they who defended by works and writings the same doctrine, and profession, of late Catholics, and therefore are by them honoured and invoked, as saints; should be favourers and furtheres of Protestantcy, and disprovers, and enemies of Papistry! Can any soldering, or hammering, conjoin, or couple, these unsuitable doctrines together?  

Mat. 9.16. Mar. 2.22.  Therefore M. Rider, it can not be denied, but your new patch, hath torn your owld cloak, and your new wine hath burst your owld vessels. And to all judgements, not wilfully perverse, is revealed, that never cold any profession by the defenders be more betrayed, than protestantcy by M. Rider: challengeing to be a Catholic, and appealing for trial to Vincent. Lyrinensis, most opposite thereto; impugning supremacy of the Pope, & appealing to S. Bernard so chief a maintainer thereof; and claiming to be of the first ancient Church, and have it so repugnant to him: leaving in the mean time his faith, and profession, discovered by this means, to be base, bastard, and counterfeit. Yea leaving by occasion of his unadvised assertion, open to all men's eyes, that owld and new testament, Apostles and doctors, are disagreeing from protestancy: and that all papistical doctrine even in particular, was sustained by them, and altogether condemned by them. Wherefore truly said S. Augustin: Improbatie haereticorum facit eminere, quid ecclesia tua sentiat, & quid habet sana doctrina. Aug. l. 7. Confess. c. 19 The impugning of heretics, doth make manifest what thy Church (with continual conformity and correspondence to itself) holdeth, and true doctrine teacheth.  
35. But first, here you wrong yourself much, your cause more, 
Rider.  but the simple ●●ple most of all, in altering the state of the question; for our controversy is of 〈◊〉 manner of Christ's presence in the Sacrament: 
The Catholicque Priests subtly alter the state of the question.  whether he be there corporally 〈◊〉 spiritually. And you (no doubt in your conscience knowing it impossible to ●●oue your carnal presence) altar the question (very deceitfully) from the man●● to the matter: That Christ is really in the blessed Sacrament: A thing never denied ●s, nor ever in question betwixt Protestant and Papist; for both you and we ●d Christ's real presence in the Sacrament, but you carnally and locally: we mi●●allie and spiritually; you by Transubstantiation: we in the commanded and ●full administration.  
But here you forget your grounds of divinity, & rules of Logic, in making 〈◊〉 opposition betwixt spiritual receiving and real receiving, opposing them as contraries, whereas the opposition is not betwixt spiritual and real, but betwixt ●●●porall and spiritual: for spiritual receiving by faith is real receiving, and ●●●porall receiving by the mouth, is also real receiving: So that the Scriptures and ●●●ers that here you allege, be altogether impertinent to prove your carnal ●●●ence of Christ and his new conception, of bread; not of the blessed Virgin; by ●●●fulll Priest, not by the holy Ghost. For Christ willing I will make it plain ●o you, that you have showed little divinity, and concealed much learning in 〈◊〉: only huddled up a number of texts of Scriptures and Testimonies of Father's 〈◊〉 of Eckius Common-places, and otherlike Enchiridions, and never read the ●●●ers themselves, which at first was requested.) And thus trusting other men's ●●orts, and not your own eyes: you have wronged yourself, weakened your cause, 〈◊〉 abused the simple. For if you had diligently read and thoroughly weighed these scriptures and Fathers, you might have seen and known that these confute your ●●onious opinons, and confirm them not.  
But this you should have here proved for the Catholicques satisfaction, (in ●●ich you have altogether failed) That after the Priest hath spoken over and to the ●●ead and Wine, Hoc est corpus meum, and used powerful words over it and them, 
Rhem test. 1. Cor. 11. Sect. 9  ●●ich you call your consecration: that presently the substances of Bread and Wine ●e gone, not one crumb or drop remaining, but wholly transubstantiated, tran●●●tured, and changed into the very real, natural, 
Rhe. Test. math. 26. Sect. 4.  and substantial body and ●●oud of Christ, which was borne of the Virgin Marie, and nailed on the cross, ●●d is now in heaven: and yet in the Sacrament, whole, alive, and immortal; and ●●at this body of Christ must be received with our corporal mouth, and locally ●●scend into our corporal stomachs. Which body so made by the Priest, is offered by the Priest to God the father, as a propitiatory, merciful, and redeeming sacrifice, by which the Priest apply (as he saith) the general virtues of Christ's ●●ssion to every particular man's necessity, either quick or dead, for matters tem●●rall, or graces spiritual, for whom and when he listeth and for what he pleaseth. ●ur carnal presence shall be first handled. The second point, which is your pro●atorie sacrifice, shall be handled in the title of the Mass. This is your Roman 〈◊〉 learning which you should have proved: but how, your own proofs (being ●●●ly examined) disprove you, let the learned judge. But now to your first proof 〈◊〉 of the sixth of john, to prove your opinion touching the first position.  
〈◊〉. 6. ●ers. 51. The bread which I will give is my flesh. etc. 
Catholicque Priests.   
〈◊〉. 6. ●ers. 51. Unless you eat the flesh of the Son of man and drink his blood, you shall have no life in you.  
〈◊〉. 6. ●ers. 55. My flesh is meat truly, and my blood is, etc.   

Whether we have changed the state of the Question, or not? And whether the real presence was ever denied by Protestants? whether Protestants do not falsely claim the term Spiritual? And whether all the terms of their supper be not redeemed from them?  

Fitzimon.  35. COncerning the first demand I having conceived, according to Philosophy, and reason, that corporal and real, were not different, otherwise, then by only conceit; I also supposed, it was all one to affirm, Christ to be really present, and corporaly, according as is supposed by all other writers, of what profession soever they be. This, by M. Rider, is called a wrong, and deceit. Next he saith; The real presence was never denied by protestants, nor in controversy betwixt Protestant, and Papist. What think you, Gentlemen? whether was the name of Catholics, by verdict of Vincentius; disproof of supremacy, by verdict of the primative Fathers; the forged consent of the ancient church, five hundred years after Christ to protestancy; or this resolute affirmation that the real presence, was never denied or in controversy, more full of shamelessness, and inconsideration? I need not to linger in making this 9 
The 9 & 10. untruth.  and 10. untruth, even to Protestant's themselves, notorious, yea and odious.  

Fox Acts and Monuments. pag. 1687  First, John Fox saith, of one of his martyrs, John Lomas; not to have believed reality, because he found it not written: And D. Perne, (Fox page 1257.) said: I deny not his presence, but his real and corporal presence. Showing, as any other not out of his wit, that where there is real presence, there also is corporal. Secondly Oecolampadius saith; Absurdum est si dicamus Christi corpus realiter in coena adesse; 
Oecolamp. libello de verbis Domini, etc.  It is absurd if we say the body of Christ to be really in the supper. Fowerthly M. Rider himself, answering the first, of the six articles by act of parliament established, 
Caveat before the fourth proof,  that there is Christ's real presence; saith: this article is sufficiently confuted. If real presence was never in controversy, or denied: how could Lomas, and Perne, but believe it? How could it be, with Oecolampadius, said to be absurd, to affirm it? How could M. Rider say that he denieth it not, and yet that he had confuted it? Let any friend of M. Riders but read Fox, of John Lambert, Frith, Tindal, Barn, Anne Askew, and all the rest of Foxes principal martyrs, to inform M. Rider of this fowl untruth: and if he being warned thereof by them, yet will not reform it, chide him in my behalf. Secondly, in the other untruth, that I had changed the question: why is he not more agreeable, in such accusation? Sometime he maketh the state of the question to be betwixt corporal, and spiritual; sometime, betwixt real, and figurative; sometime, betwixt real, and spiritual. All is one with him spiritual and figurative: but not with S. Paul, 
Hebr. 10.1. 1. Cor. 15.46. 1. Cor. 10.11.  granting the jews had figurs and shadd owes in the owld testament, but the only new testament to have things spiritual. Every thing with M. Rider that is corporal, is suddenly denied to be spiritual: but not with S. Paul, saying: If there be a corporal or natural body, there is also a spiritual.  
Briefly, I resolve him in two things; First that the question is not altered by me, for I inquire whether Christ be corporaly in the B. Sacrament, and not only figuratively; truly, and not only by imagination; himself, and not only his representation, figure, or appellation. Secondly, that affirming corporal, and spiritual receiving, not only to consist, but to be requisite together, (as in all the progress to be our intention and opinion shall God willing be manifested, and is before certified, in the 12. number) I am plainly opposite to protestants in this question, who exclude not only the corporal, but also the very spiritual being of our Saviour in this Sacrament. If you admire that I appeach you to use the word, spiritual, unjustly, and deceitfully; chafe not, but listen; and you shall discern, that I prove what I affirm, and also defeat your opinion of all the misty terms by you purloined to make your Lord's supper vainly seem mystical.  
I confess myself to be sometime offended, with our learned Controvertists because they suffer the adversaries with out all right to chawnt, or harp upon every mention of spiritual, spiritual, being of Christ in the B. Sacrament, as being favourable to them, whereas indeed their doctrine is carnal, not only by gross and pharisaical conceiving of the word Corporal, but also by not enduring the word, Spiritual, to be belonging to that divine mystery: which hitherto few seem to have duly observed. I dowbt not, by the grace of God, but to make it evident, even to the most slumbering eyes, that they have no title or interest in either the corporal, or spiritual, or faithful, or figurative, or Sacramental being in this mystery. Whereof now let these two proofs serve for a taste. 〈◊〉 difference (said the protestant martyrs) between the faithful and papists concerning the sacrament is, that the papists say, that Christ is corporaly under, or in the forms of bread and wine: but the faithful say, that Christ is not there, neither corporaly nor spiritualy. Next saith Musculus: the bread is the body of Christ neither naturally, nor personaly, nor really, nor corporaly, nor yet spiritualy, 
Vide n. 96.108.  nor figuratively, nor significatively: it remaineth after all these, that we say the bread is the body of Christ, sacramentaly.  
As for Sacramentaly, it also shallbe recovered from them. What occasion had I then to alter the question, as if Christ could not be said to be corporally in the Sacrament, but thereby should be denied that he were spiritualy? or if he were found to be spiritualy, thereby the protestant opinion should be favoured, or my opinion disaduantaged? 
S. August. l. 3. de doctrina Christiana c. 10.  Truly said S. Augustin: when the mind is preoccupated by any error, what soever the scripture hath so the contrary, they take it to be spoken Figuratively. Which is verified in our adversaries, who being preoccupated by error, do strain, and wrest, all words out of their natural signification, by some figurative collusion, to serve their turns; especially in affecting such, as have dowbtfull and ambiguous significations, whether thy belong to them or no, thereby to lurk unknown in darkness. As in our controversy, if any as I said infer Christ to be Corporaly, and really, present: they except against it, if they can find, that any spiritual word or understanding, be implied together therewith: as if forsooth Corporal & Spiritual cold not in any wise to consist together; but they, to whom neither of both belong, must not be overthrown thereby, or by any of the rest that refuteth them. If any suffrage of the Fathers testify the same, if they find the least mention of figure, Sacrament, or sign, conjoined there withal; they seem to be well defensed by such a target, inferring thereupon that no verity cold be together, both truth and figure, substance, and sacrament, body, and sign, (although hundreds of assurances persuade the contrary, and that the same as I said, is made a safeguard to their figure only, only signification only representation. Such reasoning may some time breed tediousness, but little travail in refelling it: whereof if wisdom overcome the tediousness, discretion shall moderate the travail. Now at least appeareth how destitute their opinion is of spirituality, and how pretending it hitherto in show was to take a joseph's cloak, to a deceitful cloaking of a synnfull dishonesty.  
36. GEntlemen: you mistake utterly Christ's meaning, 
Turn back to the 3●. pag. and place the four last lines, beginning The bread which I &c. as title to this 36. paragraph of M. Rider, and then read as here followeth. Gentlemen: you mistake. etc.  wresting Christ's words from the spiritual sense in which he spoke, to the literal sense which he never meant, ancient Fathers never taught, Primitive Church of Christ for one thousand years at least after Christ's ascension never knew or received. For the words and phrases be figurative and allegorical, therefore the sense must be spiritual, not carnal.  
For this is a general rule in God's book, ancient Fathers, yea and in your Pope's Canons and glosses, that every figurative speech or phrase of Scripture must be expounded spiritually, not carnally or literally, as anon more plainly you shall hear.  
But that the simple be no longer seduced by your Roman doctrine, expounding this 6. of john grammaticallie, and carnally, contrary to Christ's meaning, constraining these places to prove your carnal presence of Christ in the Sacrament, when there was no Sacrament then ordained. I will set down (GOD willing) Christ's meaning truly and plainly which you shall not be able either by Scriptures or ancient Fathers to contradict.  
1 First I will plainly deliver the occasion why Christ used the Metaphor of Bread, calling himself Bread.  
2 secondly, according to which of Christ's natures he is our living bread, whether as he is man only; or God only; or as he is complete God and man.  
3 Thirdly, how this bread must be taken and eaten, whether by the mouth of the body or the mouth of the soul.  
4 Fourthly, the fruit that comes to the true eaters thereof.  
5 Lastly, the reasons shall be alleged out of Christ's own words, to prove that your round Wafer-cakes upon your supposed hallowed Altars, are not that true bread (Christ's flesh) which Christ here speaks of.   

The first proof of Catholics for the Real presence, out of the 6. of S. Ihon.  
36. THe 11. the 12. and 13. untruth, 
Fitzimon. The 11. 12. and 13. untruth.  are here suddenly obtruded to all men's eyes; That Christ never meant the literal sense: that Christ's Church for a 1000 years never tawght it; That every figurative speech must be expounded not litteraly. I might have added, his saying that the phrases in this mystery be figurative, and allegorical; That we are not able to contradict his expositions; That he will expound such things as he promiseth. But, that the bulk be not to great, I promise to dissemble the greatest part of his untruethes. Nether will I proceed, but by good proofs, against the former few untruethes calculated. The first, that Christ intended not the literal sense: is contradicted by Christ himself, saying, (when he did give at his last supper, what here he promised) that it was his body which was to be delivered, 
Mat. 26.1. Cor. 11.24. Mar. 14.24.  and 〈◊〉 ●lood which was to be shed: therefore, as not a figure, nor any body figuratively, but literaly, and naturally, was given for our sins; so no figurative sense, but literal must have been intended by Christ. The second, is to be testified, in all our controversy. The third is very absurd. 
Galat. 4.22.23. Genes. 16.15.21.  For S. Paul certified, that Abraham had two sons: one by the handmaid, and one by the free woman: but he by the handmaid was borne according to the flesh, and he by the free woman by repromission. Which saith he, are figuratively spoken.  
Now if M. Rider's words were not untrue; these words being spoken figuratively, could not be true literaly. Which is known to be contrary to Genesis, wherein the literal history is related. Likewise whereas he saith, that what soever Christ promised, is to be received by faith; and whereas S. Paul here affirmeth the son of the free woman, to have been by repromission: it should according to his wisdom follow, that such a son, was never borne but only by faith. Yea, if to his former saying, you conjoin his saying a little before, that receiving by faith is real receiving, and make one saying of both, that Christ's promises are received by faith, and being so received are really received: it must ensue; first that Abraham had his son Isaak really, yea and all his posterity really, as soon as he believed faithfully the promises of our Lord; secondly, that our bodies already have immortality really, and heavenly glory, and all that we may expect at God's hands, (if we have faith thereof) as I said, already really. Yea, the punishments of hell being promised to the wicked; by M. Rider's saying, must be received by faith: and consequently, contrary to all protestantcy, but not truth, the wicked may have faith; and contrary to protestancy, 
Esa. 29.13. Mat. 15.8. Mar. 7.6.  and also truth, the damned themselves must have faith likewise; seeing they receive the punishments promised to them by Christ. Is not this learned doctrine? would any old woman knowing her prayers but in latin transgress so much against faith and religion?  

1. Occasion.  The question was moved by some Belli-gods that tasted of Christ's banquet, & bounty (in feeding five thousand men with five loaves & two fishes) whether Moses or Christ were the more excellent and liberal in feeding men,  

Rider.  37. FIrst, they commend Moses from the greatness of his place and person, being God's Lieutenant to conduct Israel out of Egypt.  
2. Secondly, they commend their Manna from the place whence it came, which was the heavens as they supposed.  
3 Thirdly, they commend the bread from the Virtue of it; which was, it fed their Fathers in the dry sandy and barren wilderness, and saved them from famine, and therefore they thought that no man was greater than Moses, no bread to be compared with Manna:  
Now Christ by way of opposition and comparison, confutes them: opposing God to Moses, and himself to Manna:  
1. First, denieth that Moses was the giver of that Manna; but that God was the author, Moses only the Minister.  
2 secondly, that it came not from the eternal kingdom of God, which is properly called heaven, but from the visible clouds improperly called heaven.  
3 thirdly, Christ denieth Manna to be the true bread, because it only preserved life temporal, but could not give it: but this bread (Christ) doth not only give life corporal, but also life spiritual in the kingdom of grace, and life eternal in the kingdom of glory.  
4 fourthly, this bread Manna ceased when they came into Canaan, and could no more be found: 
josua 5.12.  but this bread (Christ) doth feed us here in this earthly wilderness, and reigns for ever with his triumphant Church in our everlasting and glorious Canaan the kingdom of heaven.  
5 This bread Manna, and so all corporal meats when they have fed the body, they have performed their office, they perish without yielding profit to the soul: 
joh. 6.54.  but this bread of life (Christ) is the true btead, which once being received into the soul, doth not only assure and give unto it eternal life, but also to the body like assurance of resurrection and salvation, so that the soul must first feed on Christ, before the body can have any benefit by Christ: contrary to your doctrine, which is, that the body must first feed on Christ carnally, than the soul shall be thereby fed spiritually.  
And because they were so addicted in Moses time to Manna: in Christ's time to his miraculous loaves, respecting the feeding of their bodies, not the feeding of their souls: Therefore Christ dehorted them from food corporal to food spiritual: Labour not (saith he) for the meat that perisheth, 
joh. 6.27.  but for the meat that endureth to everlasting life, which the son of man shall give unto you, etc. And thus much touching the occasion, why Christ is said to be the true bread of life, which as far excelled Manna, as the soul the body: life death: eternity time: and heaven earth.  
NOw let us see according to which of Christ's natures, 
3. Point.  he is called our living Bread, whether according to his manhood or godhead, or both. Christ calls this bread his flesh, and Christ and his flesh are all 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 souls fed with the flesh of Christ, and this flesh he will give for the life of the world, which flesh is not Christ's body separated from his soul (as some of you imagine and untruely teach) nor Christ's body and soul separated from his divinity but even his quickninge flesh, which being personally united to his eternal spirit, was by the same given for the life of the world, not corporally and really in the Sacrament as you untruly teach: But in the sacrifice of his body and blood once on the cross, as the Scriptures record: for the flesh of Christ profiteth not, but as it is made quickening by the spirit. Neither do we participate the life of his spirit, but as it is communicated unto us by his flesh, by which we are made flesh of his flesh, and bone of his bone: as hath been showed before. Which holy mystery is represented unto us in the Sacrament of the Lords Supper, and the truth thereof assured, and sealed in the due administration and receiving of the same.  
So this true bread (spoken of in the sixth of john) which hath this spiritual quickening and nourishing power, is complete Christ, God and man, with all his soul saving merits. And neither Manna in the wilderness: nor your round Wafer cakes upon your supposed hallowed Altars. Manna it could not be, for it ceased many hundred years before. Your imagined and transnatured bread it could not be, 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 spiritual, and therefore the manner of eating must not be corporal; for such as is the meat, such must be the mouth: but the meat is spiritual, therefore the mouth must be spiritual, as before you have heard, Fide non dente, 
In the epistle to the Reader.  etc. which thing being there handled before out of holy Scripture, Fathers, and your Pope's Canons, I will only refer you thither, where you may (unless you be malcontents) be fully satisfied toucheing the true manner of eating Christ: where you may find proved out of God's book, that coming to Christ, believing in Christ, abiding in Christ, dwelling in Christ, and to be clad with Christ, and to eat Christ, are all one, so that out of every one you might frame this or the like unanswerable argument.   

How sacred Scriptures are exorbitantly depraved?  

Fitzimon.  37. ALas! what misery, and impiety, is every line fraught with all, in this his exposition? Considre, but how many falsifications of the text, are here used. First that some belly-gods had moved question, whether Moses, or Christ, were more liberal in feeding men. There is no such matter. Nether also their commending of Moses greatness. For only, Christ lightly mentioned him, the residue not thinking of him, by ought appearing in Scripture. Nether do they commend the bread from the virtue of it, but only tell, that their Forefathers had eaten thereof, without any further relation. Nether doth Christ deny Manna, to be true bread, for there is no such word. The fowrtenth untruth, 
The 14. untruth.  (beside others winked at) shallbe registered by M. Rider against himself. Here he saith, that our doctrine is, that the body must first feed on Christ corporaly (so it should be, to approach to truth) than the soul shallbe thereby fed spiritualy. How is this saying suitable to these words in his preface: You teach the communicants to receive Christ with their mouths corporaly not with their faith spiritualy? You make yourself ridiculous by such palpable contradiction: that we teach, and that we do not teach, Christ to be received spiritualy: that we teach only corporaly, and yet that we teach first corporaly, & after spiritualy. Would not any other display all the figurs of rhetoric, against this figure of a learned man?  
He telleth after, that Christ and his flesh are all one; and all one bread: yet will he tell you presently, that neither of both are any bread at al. Next, that some of us teach Christ's flesh, to be Christ's body separated from his soul. A fowl untruth: and the fowler, that untestifyed, after so many promises, to have all our dealings published by our own prints, books, leaves, lines etc. Then that the flesh of Christ profiteth nowght, but as it is quickened by the Spirit. This he himself shall testify to be the fifteenth untruth, in these words: 
The 15. untruth.  Christ would receive a bloody spear into his side, before man's sin could be satisfied. This spear to have pierced Christ, after his death, and not when his flesh was quickened by his Spirit, is testified by S. John, saying: that he had then delivered up his Spirit: 
joan. 19 a v. 31. ad 35.  the jews had informed Pilate of his death: the soldiers,  viderunt eum iam mortuum, non fregerunt eius crura. Sed unus militum lancea latus eius aperuit; when they beheld him dead they did not break his thighs. But one of the soldiers with a lance opened his side. Now make up these two together: that Christ's flesh without his Spirit profiteth nothing: and yet that man's sin cold not be satisfied, but after Christ's flesh was separated from his Spirit, and then pierced. I never in my life, nor I think any other, noted such implications before in any book hitherto printed.  
But yet there followeth more; That we do not communicate the life of Christ's Spirit but by his flesh. Is not this to contradict all benefit fulfiled to the patriarchs by Christ's descension of Spirit, without his flesh. Then saith he, what is spiritual can not be received by a corporal manner. Was there ever any thing more contrary to Divinity, philosophy, or reason? First, faith is spiritual: yet it is by hearing; 
Rom. 10.17.  which is a corporal manner. Regeneration is spiritual: yet it is by manner of a corporal washing. Yea God is a most spiritual Spirit; yet the Apostle commandeth us to bear him in our bodies. 
1. Cor. 6.  contrariwise, Christ's birth, his body made invisible, his issueing out of his sepulchre, his entering among his shut disciples, walking on the sea, his ascension, were verlye corporal; yet the manner was not corporal, but spiritual. So that neither spiritual gifts are continually conjoined with spiritual manners, but often with corporal; and corporal gifts, often conjoyyned with spiritual manners. The soul of man is a spiritual form and not material: and yet it is received corporaly, and into a corporal body. And the damned spirits being spiritual creatures, yet they are tormented, not with a spiritual but with a corporal fire. 
1. Corinth. 6.  Lastly S. Paul saith: You are bowght with a great price, glorify and bear God in your bodies. So that God himself, which is the most spiritual of all spirits, may be borne in our bodies and not only in our sowls. And when is he to be said, borne in our bodies, so much as when we receive the B. Sacrament of his flesh and blood, to which he is united by his divinity personaly? 
Caveat in the preface.  Now saith he, the meat is spiritual, and therefore the mowth ought also to be spiritual, as before is heard and handled; that we may have satisfaction, unless we may be malcontents. Good jesus, what expectation might this man have, that his own favourers would ever tolerat such dissimulation? In the place where unto he referreth us, for this satisfaction; this is all the proof out of holy Scripture, Fathers, and Canons, that is there found: Augustin showing the manner how Christ is to be eaten in the Sacrament, sour times together saith spiritualiter, spiritually, spiritually. One word more, there is not either of Scripture, Father, or Canon, to prove, that the mowth to receive every spiritual gift, ought only to be spiritual.  
First, hereby, how doth he overthrow his former speeches, that we teach the communicants not to receive with their faith spiritualy: and that we put opposition betwixt real and spiritual, as contraries? For if our own canons teach spiritual receiving, as here is evidently affirmed: how would he be believed that we do not teach it? Are not these discourses resembling bucketts in wells: of which the drawing up of the one, is a letting down of the other? Secondly, I have showed, and not slenderly (if resolutions of protestant martyrs be not slender) that the profession of reformers, can not brook the word Spiritual. Thirdly, I have very lately showed, that Scriptures, reason, and divinity, do demonstrat many spiritual gifts to be received corporaly, and many corporal gifts to be received spiritualy. Fowerthly, I have, and do resolve, that Christ's presence is not only spiritual, nor only received spiritualy, but also corporal, and to be received corporaly. In the 12. and 14. number, plentifully may be found to that effect. 
S. August. c. 9 contra adversarium legis & prophet.  Whereunto I add out of S. Augustin, that we should receive, fideli cord, & over; with faithful hart and mouth. Behold in plain and literal manner, declared, that as to the hart, so to the mowth, doth belong to receive Christ. Secondly out of S. Leo: Hoc enim ore sumitur, quod fide creditur; this is received by mowth, 
S. Leo Sermone. 6. de jeiunio. Tertull. l. de resurrectione Carnis.  which is believed by hart. Thirdly by Tertullian, Caro corpore & sanguine Christi vescitur, ut anima de Deo saginetur, the flesh is fed by the body and blood of Christ, that the soul might be fattened by God. Is not here declared without requiry, that we exclude not spiritual receiving, by affirming corporal receiving? Are not both affirmed requisite, and neither to be omitted?  
Good M. Rider spare your own reputation, so much engaged in this discourse, that unless the residue supply defects, and enormities here escaped, it is not possible but the State will think it belonging to their wysdoms, to testify that they dislike your defence of their opinion. Defence, wherein so many strange doctrines are affirmed to be in S. Ihons' gospel, which never any had yet perceived. Defense, wherein M. Rider is made every foot to disprove, and refel himself. Defense, wherein wonderful promises are made of confuting us, when in truth, it confirmeth all our doctrine. For you shall not likely mistake any one earnest point of his reply, but when you find him vehemently seeming to overthrow us, than you shall discover him to be as a Senacharib, 
4. Reg. 19 judith. 6. 2. Machab. 8.  Holosernes, and Nicanor, promising to ruin us, and inviting people's considerations to buy our doctrine at the rate of ninety for one talon, when we are most safe from inconvenience, and he nearest to his destruction: as Nicanor invited merchants to buy Israelits by eighteen for one talon, when they were most secure from his sale, and rather to recover their money who intended to buy them; and he by them speedily to be discumfited, and confounded. How many such promises doth he make, saying: I will show and discover that you have forsaken the verity of Christ's gospel: the reader shall easily perceive before the end of this treatise that this your opinion was never tawght by Christ: I will show that you wrong yourselves, forget your grounds of learning, that your proof is your disproof, that you never read but Enchiridions and never read the Fathers themselves, that here you change, that there you dismember, & c.? When God knoweth he showeth nothing, but the turpitude, and confusion of his profession: 
Genes. 9.21.  as Noah when he was drunken showed the dishonesty of his body, whereby one of his own children, although wickedly, derided him. How aptly doth S. Augustin admonish such a promiser, saying: ostend 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, ut necessaria occupes spatia. Show your promises why proceed you in vacuity? why delude you our expectation? why effect you not your protestation? you multiply needless words, to waste needful time?  

Rider. joh. 6.56.35.  38. Whosoever dwells in Christ and Christ in them, only eats Christ's flesh & drinks Christ's blood. But the true believers only dwell in Christ and Christ in them: therefore the true believers only eat Christ's flesh and drink Christ's blood.  

joh. 6.56. Ephe. 3.17.  The proposition is Christ's own words, of which it were damnable to doubt. The assumption is Paul's. Let Christ dwell in your hearts by faith: therefore the conclusion cannot be denied. And so to the fourth.   

Whether M. Riders unanswerable argument, be not answerable even by a child, to M. Rider's infamy.  

Fitzimon.  38. TO manifest that this argument is easy to produce M. Rider's infamy, I deny your mayor; as being the 16. untruth, 
The 16. untruth. joan. 6.56. joan. 14.11.  by express addition, and alteration of the text. the words are; He that eateth my flesh and drinketh my blood remaineth in me, and I in him. Why then have you added the word, only? why had you no terror by the words of the apocalypse, 
Apoc. vlt.  so to violate Gods sacred truth: and that, to avowche a palpable and manifest error? For Christ saith; Do not you believe 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 eat the flesh, and drink the blood of Christ? and that only? will you affirm, that any can more dwell in Christ, than his Father, yet dare you not maintain, that his Father communicateth the body and blood of Christ. Recant therefore, and that with shame, and say, that they that dwell in Christ and Christ in them, do not only eat his flesh, and drink his blood. The minor also is false; that the true believers only dwell in Christ, 
Wh takerus in controuer. de Sacra Scriptura. pag. 666. 1. Cor. 13.12.  and Christ in them. For in heaven, even by the confession of Whitaker, belief entereth 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 said to have belief in him.  
The conclusion is likewise false, by having a fourth term, Only; which should not have been in the premises. I leave to thy equitable censure, indifferent protestant, whether I might not lawfully lawnche into all rhethorical tropes against such unanswerable arguments of such a disputer. Truly, my devotion would serve me, not to spare, at least such impiety toward God's word: but I refrain, that by moderate style, the truth may shine to thy mind the brighter: as the son doth more plainly appear in calm then troubled water. beside all that is produced, consider how in the opinion of M. Rider, the sixth chapter of S. John, not treating of the B. Sacrament; his mayor proposition should by himself, be acknowledged impertinent. But what careth (or knoweth) he, what is pertinent or not?   

The fruit and profit that redounds to the true eaters of this bread of life, which is Christ.  
39 Many rich benefits we have by eating Christ in the manner aforesaid: 
Rider.  that is, by apprehending, applying, 
4. Point. joh. 6.44.54.50.51.  and appropriating unto us whole Christ with his benefits, I will only name one or two, and refer you for the rest to sixth of Ihon. He that eateth this bread, I will raise him up at the last day to life (concerning his body,) and he shall never die but live for ever, (concerning his soul.)   

What the benefits are of the protestant communion. And how they frustrate all Sacraments.  
39 ALl benefits to be received by protestant communion, 
Fitzimon.  are here drawn to two; The first, resurrection of the body; the second, everlasting life of the soul. He neither telleth you, whether this shall happen by virtue of your receiving, or not by virtue thereof; or only by grateful gift and reward of God. Concerning the resurrection of the body, I crave delay to reveal what Protestants profess and believe thereof, till I treat in the examination of the Creed, the article of the resurrection of the dead, in the 20. number, of the foresaid examination. But here let all Christians Catholics and Protestant's note, that when by pretence of reformations, five sacraments were abolished, & two only of Communion, and Baptism retained; the next degree to have been, to deny any fruit belonging to either of these two. So that they allow them only to be bare external signs, in themselves, without any power to sanctify. Of many proofs, I will produce but these apparent. It was, (saith Zuinglius, the author of England's persuasion, 
Zuingl. tom. 2. de bapt. fol. 70. ) a great error of the owld Doctors, that they supposed the external water of Baptism to he of any value toward the purging of sin. 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 joa. 6. v. 54. Beza epist. Theol. 65. fol. 285.  
Mart. in defence. contra Gardin. par. 2. reg. 5. pag. 618. par. 3. pag. 683.   but an external sign to make us remember God's promises Caluin, and Beza, consent to the same. And the Anabaptists, ipso facto, do omit Baptism toward children, as unprofitable.  
Likewise for Communion, they agree commonly that it is no more esteemable, than the Manna of the jews, and should be received without any reverence, sitting at a table, in good fellowship: which is practised not only by Zwinglians and Anabaptists, but imitated in Scotland, as Buchananus relateth. And in other places, they stand without all regard or reverence, to receive their communion; As to testify, they should not adore that, which they acknowledge to be but an image, figure, or representation, lest they should break the commandment, forbidding to adore (as they translate) images. And Barlowe in the sum of the conference before the K. Majesty, pag. 95. confesseth, the vicar of Ratisdal to have dealt the bread out of a basket, every man putting in his hand, and taking out a piece, etc. 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 otherwise in the sacrament, then in any other bread. Zuinglius saith it, to be only, as the Emperor is in his banner. He again, Caluin, Beza, P. Martyr, jewel, and now most protestants of their followers affirm it, to be no otherwise in the sacrament then in a sermon, saying; Nihilo magis habetur ex sacramentis, quàm verbis, It is no more had by sacraments, then by words. Neque vereor dicere multo etiam etc. I fear not, saith P. Martyr, to affirm, that we come to the receiving of Christ's body much more by words, then by sacraments. 
Calu. in 1. Cor. c. 11. v. 24.  So that, saith Caluin, if otherwise we were mindful of Christ's death, this help were superfluous. And this is common to all sacraments, for they are helps of our infirmity.  
What Protestant's hearing their preachers magnify in words the benefits of these two Sacraments, especially of communion (and saying that thereby, with the teeth and mouth of the soul, and arms of faith, and embracement of hart, we eat, devour, & enjoy Christ with all his sowle-saving merits, with all benefits of his passion, sealing all his promises unto us, and giving us interest, title, and right, by an effectual, and infallible calling, to eternal bliss, and such other seducing benedictions frequented in sermons) that would ever imagine by such dilusions, he were a leading, to esteem as basely of this Sacrament, as of the void ceremonies of jews; as of any other bread; as of a needle's memorial; of a bare representation, as of a sermon etc. or that it should be as fruitless, as the sacraments of the owld testament, 
Galat. 4.9.  which S. Paul termeth; Infirma & egena elementa, weak and poor elements. Or as the English bibles translate, weak and beggarly ordonances? Against which disordre and deformation of Reformers, 
Hebr. 10.28.  the said Apostle worthily disputeth, saying; A man making frustrate the law of Moses, is therefore adjudged to death by the verdict of 2. or 3. witnesses. How much more deserveth he more extreme punishments, which thus treadeth the Son of God under foot.  
To conclude, Christian reader, thou perceivest by these confessions, that in their own opinion there is no more benefit contained in their sacrament, then by remembering Christ by any other means, either 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 grant all this to be true of their sacrament? considering that I find the Manna of the jews, much more lively expressing and representing Christ, by raining down from heaven, in a miraculous manner, so as it was wondered at by the jews, which had all sweetness of delitesomnes, was very white; whereas the communion bread retaining still his nature, came from the earth, without all miraculous manner to be wondered at, hath only the taste of bread, sometimes also mowldie, and is not of the whitest; and consequently not so convenient to represent, the descending of the Messias our Saluioure among mankind, his wonderful incarnation and life, his delytesome feeding our souls, his innocency, as the former representation Manna; yea I report me to all indifferent wysdomes', whether it be not rather far inferior, in way of signification (which by protestants is called the chief life of Sacraments) thereunto. Now then, do not marvel, good reader, that M. Rider dilated not unto thee, how by communion thou art to have resurrection of the flesh, and everlasting life of the soul: for it is sufficient in his mind to give the great promises, painted words, sweet benedictions, to captivat thy soul; and in effect to bestow only on thee a piece of bread, extolled against truth to make thee leave the true bread of life, & dispraised as a sacrament instituted by Christ, to evacuat the new testament; praised as a bog shadow, to make thee forsake and misbeleeve the substance of Christ's body, and dispraised as a substantial help, to frustrate thy salvation. Whereupon I remit you to the 63. number, to have a pertinent relation of S. Epiphanius.  

Rider.  40. But an opposition being made betwixt this true bread Christ and this Sacramental bread, (as was betwixt Christ and Manna,) it will be clear, (nay impossible) that your consecrated bread should be the bread of life which is spoken of in the sixth of John:  
1 Your consecrated bread never came from the heaven of heavens: therefore it is not the true bread of life spoken of in this place.  
2 All that eat of this true bread (Christ) are saved, but many that eat of your Sacramental bread are damned: therefore it is not that bread spoken of in the sixth of john.  
3 Your bread only enters the bodily mouth, and is received into the stomach of the body, and so passeth the way of all excrements: and therefore is not the true bread.  
4 Your bread cannot for ever preserve temporal life, much less give it, but not at all life eternal: and therefore it is not the true bread of life spoken of in this sixth of john.   

Whether there be any opposition betwixt our Sacrament, and Christ. And whether by entering our stomachs, Christ be pained, or hurt.  
40. Our consecrated bread, after consecration, is Christ: and therefore is the true bread spoken of in this place. 
Fitzimon.  And salvation is gotten only by him, whom we eat, and by no other devotion so much as by eating him. Whereby it is said, they that eat him, shall have life everlasting, viz. as by a most principal mean to come thereto. Yet divers eat him unworthily to their damnation; other after eating deprive themselves from the benefit of him by new wickedness: to whom may be said; 
Ozec 13.9.  their salvation is by him, their damnation by themselves. I pray let us as well examine these said oppositions, and your holy supper. Came your supper from heaven? Are all that eat of it saved? Are all receivers thereof immortal. I pray you good Sir, tell us of one only, that is assuredly saved of your sort, or immortal, by your Lord's supper. Nay, how can you affirm conformably to your sayings in the next precedent number, that any have help or benefit thereby, unless they were forgetful of their faith? But you will say, never thelesse where is any answer to that objection: your bread entereth the mouth, passeth the stomach, departeth with other excrements, and therefore not Christ? I answer thereto, that it is not very Christian, to think that Christ after his resurrection hath a mortal body; and that it is a conceit altogether Capharnaical, to suppose he is eaten in so gross a manner as by you is specified. Our Sacrament therefore, which is Christ, remaineth really in us during the remaining of the form of bread entirely, which forms by the heat of our stomachs, being digested, Christ after pouring his grace into our soul, ceaseth really to be in us. And this answer may suffice any Christian mind.  
I will here also wink at several untruethes, for brevites sake, and axamin further. Nether let any one marvel that I am very succinct in treating the foresaid point, 

Origen. hom. 9 & 13. in Levitic. 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 joan.   how long Christ remaineth in the receivers; because I imitate the primative Fathers saying: Non immoremur in his, quae scientibus nota sunt, & ignorantibus patere non possunt; Let us not be prolix in such things, as are known to the believers, and can be notified to the ignorant. This made S. Paul, mentioning the sacrifice of Melchisedech, to have straight abrupted it, as not to be diwlgated to faithless conceits. This made S. Augustin seldom to name otherwise, this mystery, than the Sacrament known to the faithful.  
41. 
Rider. joh. 6.54.50.  Now seeing that Christ had not all this time when he made this sermon in the sixth of john, ordained his last Super; and therefore not the bread in the Supper: And seeing this bread can neither assure the body of the receivers of resurrection, nor their souls of salvation, it cannot be that this bread in the Sacrament was the same that Christ spoke of in john. And therefore your proofs brought to prove your carnal presence of Christ by these texts, be impertinent, savouring (by your leave) of small reading in the Fathers, and less understanding in the Scriptures.  
But that all men that read this, may see your errors, and so beware of your new dangerous doctrine, I will bring Augustine and other Fathers, to disprove you in plain terms for misalleadging these texts.  
Augustine bringeth forth (as it were upon a stage) the three Evangelists Matthew, Mark, and Luke, delivering the doctrine of the Sacrament: 

Aug. Tomo quart. de consensu Euangelistarum: lib. 3. Cap. 1. Math. 26. Mark 14. Luk. 22. joh. 6. These three evang. handled (as it were) the body of Christ. john the soul and divinity of Christ.  
Lyra in psal. 110.   but when he came to john he saith: johannes autem de corpore & sanguine Domini hoc in loco nihil dixit: john in the 6. of his gospel spoke nothing of the Lords body & blood. I wonder with what face you can brag to follow the fathers, and no men nor sect more opposite to their faith and facts than you. There Aug. hath cracked your credit, salve it how you can. And your own Doctor Lyra condemns your erroneous opinion which will apply these as spoken of the Sacrament: his words be these; Nihil direct pertinet ad Sacramentalem vel corporalem manducationem, hoc verbum: Nisi manducaveritis, etc. Nam hoc verbum fuit dictum diu antequam Sacramentum Eucharistiae fuerit institutum. This saying of Christ (unless you eat the flesh of the son of man & drink his blood) doth nothing directly appertain to the Sacramental or corporal eating of Christ in the Sacrament. For Christ spoke this long before he ordained this Sacrament. Therefore no sound argument, (saith he) can be grounded upon that literal exposition of the Sacramental communion, and he gives a reason unaunswereable. Nam primo debet existere in rerum natura. For first the Sacrament must be ordained, before it can be a Sacrament. But you here would have Christ's carnal presence in the Sacrament before it be a Sacrament. And then Lyra concludes. De Eucharistia Sacramentali qu● nondum fuit tam alta sententia proferri non potuit, quae dicitur. Nisi manducaveritis, etc.  
Therefore of this place, there can be made no good sufficient argument, touching the sacramental communion, unless (saith he) some curious Hereticqu●● will take these words spoken by Christ to be spoken prophetically.  

Quod nondum est, non datur privilegium.  Now saith your own Doctor, if you take this chapter of the sixth of john literally (as you do) than it is impossible and absurd, because you will have a carnal presence in the Sacrament, before there be a Sacrament; if prophetically, than your own champion calls you curious Heretics. 
Lyra. eodem loco. Luc. 23.41.  And to prove your literal exposition, gross, false, and absurd, he produceth against you two famous examples: the first of the Thief on the cross, who by his lively faith performed the tenor of this text, yet never communicated sacramentally; And judas, who communicated under both kinds, and yet failed in the meaning of this precept. 
Lib. 4. dist. 9  And then shuts up the mouths of all Litteralists and Heretics that hold this spoken of the Sacrament, alleging Thomas Aquinas his draft out of Augustine, Non manducans manducat, & manducans non manducat. He that eateth not Sacramentally, may yet eat Christ spiritually by faith, and so did the Thief on the Cross, and was saved. Some eat the Sacramental bread but not Christ, (which is the inward grace of the Sacrament:) as judas did and was damned.  

Many more Fathers shall you have to secod these against you if these satisfy you not.  Thus you are condemned by two learned Fathers, that you ignorantly, or maliciously, or both, mistake and misapply the sixth of john, to speak of the Sacrament before the Sacrament was instituted.   

Whether Christ treated of the Eucharist in the 6. chap. of S. Ihon.  

Fitzimon. In his Rescript.  41. I Am threatened by M. Rider, that unless I answer this matter well, I am overthrown horse and foot. I will therefore begynn thus, saying, that S. Augustin, and Lyra, are untruly alleged. Indeed, S. Augustin speaking of the time immediately before Christ's passion, 
August. tom. 4. de Consen. evan. l. 3. c. 1.  saith; joannes autem de corpore & sanguine Domini, hoc loco nihil dixit: But John in this place saith nothing of the body and blood of our Lord. These words added by M. Rider, [sixth of his gospel] are the text of a cunning misreporter, not of S. Augustin. He giveth a reason, why S. John treated not of the body and blood of our Lord, in this place; because, saith he, amply he treated thereof before. Is this, Augustin to deny, or affirm, that S. John treated of the body and blood of Christ in the sixth chapter? For unless he treated in the sixth chapter only, S. Augustins words that he had treated thereof amply before (in no other place they being specified) can not be verified.  
Now, to Lyra. Tell posterity, I request you, in your next writing, that you had mistaken Lyra for one Mathias Dornick, who carpeth by replies at the additions of Paul Burgensis annected to Lyra. Your own cited book will inform you thereof before the prologue to the psalms, and else where. The sword of Goliath again, shall cut his own head: I mean, that the authors by you alleged, shall testify against you. Lyra then saith, even upon the 6. of S. John; Postquam egit de pane spirituali qui est verbum, 
Lyra in Cap. 6. joan.  hic consequenter agit de pane spirituali qui est sacramentum. After that he had discoursed of the spiritual bread, which is the word; here he handleth the spiritual bread which is the Sacrament. Again: Ne crederent, quod caro eius contineretur in sacramento Eucharistiae sicut in signo, ideo hoc removet dicens, caro mea vere est cibus, etc. Lest they should believe, that his flesh were contained in the Eucharist, as in a sign, therefore he preventeth that, saying, my flesh is meat indeed. Again: quia hic sumitur realiter non figurative; here it is taken really, saith he, and not figuratively. After he telleth you, that they are heretics who affirm, it to be, tantummodo sicut in signo, only as in a sign. Let this suffice to know, to whom might by another be said; De mendacio ineruditionis tuae confundere; 
Eccli. 7.  be ashamed at the falsehood of your ignorance. For forgery is, opprobrium nequam in homine, a bad reproach to any man; but is incident principally to the unlearned, 
Eccli. 34.  in o'er indisciplinatorum assidue erit.  
As here it is manifest, three great untruths are heaped together; First by unlearned mistaking S. Augustins words being of what was delivered, belonging only to the immediate action of Christ before his passion: Secondly, by addition of words to S. Augustins speech: Thirdly by unlearned mistaking Lyra for another. Notwithstanding I will score up but the 17. untruth, which was by bad intention, and only to misinform, inserted. For the point, all catholics, and most principal protestants acknowledge, that Christ in S. John chapter 6. treated of the Sacrament: But, by way of premonition, anticipation, or instruction, (as was his wont, towards the greatest mysteries, of his passion, ascension, coming of the holy Ghost, etc.) and not by institution. It being clear among Catholics, I will aver it by protestāns. 
Martyr. in defence. Eucha. Con. Gardin. par. 3. pag. 644. 547. Bucer. in c. 6. joan. & in cap 26. Math. Ecpenceus in Apolog.  That (saith Peter Martyr) which Christ promised in the sixth of John, that he performed in the last supper. Martin Bucer, upon the very sixth of John, and else where, craveth pardon of God, that ever he had bewitched any with your opinion, that Christ handled not his true, real, and corporal being, (by way of premonition) in this Chapter. Like repentance had also Peter Martyr, for some time being of your imagination. As also had Oecolampadius by his own testimony, 

Oecolamp. ad Land. Hess. 1529.  
Fevard. in pref. come. in Ruth.  
Vide in examine symboli. n. 7.  
Calu. con. Heshusium. Beza in Creophagia. Tygurenses con. test. Brency. Micomius in S. Marc. pag. 150. Cureus in Spongia. Daneus con. Selneccerum.  
Cautier pag. 186. etc. Caveat a little before.   saying: utinam pri●ceps illustrissime, abscissa fuisset mihi haec dextera, cùm primum inciperem de negotio Coenae Dominicae quicquam scribere: I would, most excellent prince, that this right hand of mine had been chopped off, when I began first to write ought of the Lords supper. Fevardent reporteth, that Caluin misbelieved S. John to have been author of this sixth chapter, because it was to clear against his imagination. Yet Caluin himself in his book against Heshusius approveth it to treat of the Sacrament▪ So doth Beza; The ministers of Zurick, Miconius, Cureus, Daneus, Cautier, etc. So lastly doth most clearly M. Rider not long before, against himself, saying: who soever dwell in Christ, and Christ in them, only eat Christ's flesh, and drink Christ's blood. Which saith he, (being Christ's words in the sixth of John, verse 56.) it were damnable to doubt of them. Then surely it can not be but damnable to doubt of Christ's mentioning the Sacrament in the sixth of John, whereby he is eaten of us, dwelleth in us, and we in him.  
I trust, you will not deny now, to have been answered, to your full expectation, and small consolation. For both S. August. and Lyra contradicteth your information, your brethren confute it, and yourself disprove it: than which what fouler disgrace could happen to a writer? But I will make it yet fowler, by ingadgeing your precious jewels credit, 
Iwels' reply against Harding art. 5. Divisione 3. pag. 323.  whether Christ did not mention the eating of his flesh in the 6. of S. John or not; he confidently saying: That Christ in the sixth of S. John speaketh of the spiritual eating by faith, by which his very flesh and very blood indeed, and verily is eaten and drunken. Notwithstanding we say that Christ afterward in his last supper unto the same spiritual eating, added also an outward sacrament, or figure. Behold his assurance that Christ did here treat of eating Christ, and that his speech here belongeth, to that he after ordained.  

Rider. You are not only taxed by Aug. to be ignorant in the circumstance of the text, but also in the sense of the text which is a gross thing in divines.  42. Now you shall hear Augustine tell you, that this sixth of john is to be taken figuratively, and allegorically and therefore spiritually, meaning that the speeches and phrases which Christ used be borrowed and translated from the body to the mind, from eating and drinking to believing, from chamming with the teeth, to the believing with the heart. So that what eating and drinking is to the body, that believing is to the soul. And as bread and flesh be meat corporal for the body; so Christ our bread is made spiritual for the soul. And as corporal meats are taken with the corporal mouth, so are spiritual meats (Christ crucified with all his benefits) received with faith, the mouth of the soul. And therefore to teach all posterities how to expound these words of Christ, he gives a general rule perpetually to be observed in GOD'S church: Saying: 
(a) De doct. Christ. lib. 3. cap. 16.  Si praeceptiva locutio est, etc. If the Scriptures seem to command an horrible or vile fact, the speech is figurative: 
The second proof out of the sixth of john.  and then allegeth your second proof that you bring out of the sixth of john, for example. Except you eat the flesh of the Son of man and drink his blood, ye shall have no life in you. Facinus & flagitium videtur jubere, Christ (in this place) seems to command a wicked and horrible act. Figura est ergo, It is therefore a figurative speech, commanding us to keep in mind that his flesh was crucified & tormented for us. Now examine Augustine's exposition. To eat corporally, really, and substantially Christ's flesh with our material mouths, and to drink his precious, substantial, real blood with our bodily lips, is a horrible thing. Therefore Christ's words be figurative. So that by Augustine's own words your literal sense & carnal presence is wicked and horrible, howsoever you cloak it with feigned titles, to blind the eyes and deceive the hearts of simple Catholics.  
And if you would but read the fifth chapter of the foresaid book; you should see his Christian caveat he gives to God's Church touching this point. In principio cavendum est ne figuratan locutionem ad litteram accipias, etc. First of all, you must beware that you take not a figurative speech according to the letter: his reason follows, for the letter, (that is, the literal sense) killeth. But the spirit, that is, the spiritual sense) giveth life. For when we take the figurative speech for a proper speech, we make the sense carnal, neither is there any thing more fitly called the death of the soul.  
Thus you see Aug. teacheth (if you would learn) that if the speech be proper; the sense must be literal and carnal: but if it be figurative, it must be mystical and spiritual: and allegeth this your own text for the same. So I would wish you either follow Augustine's doctrine, or else cease to use Augustine's and the rest of the Father's names: for in usurping their names, and perverting their doctrine, you abuse the Fathers, and deceive the Catholics. Your Bernard also in later times condemns your absurd & unchristianlike exposition of this your own text, 
Ber. Serm. 33. inps. Qui habitat. Fol. 68 Col. 2.  Unless you eat the flesh of Christ, etc. He asketh the question. Quid autem est manducare eius carnem, & bibere sanguinem? nisi communicare passionibus eius, & eam conversationem imitari quam gessit in carne: What is to eat Christ's flesh and drink his blood? but to communicate with his passions, and to imitate his holy conversation in the flesh. And then followeth: unde & hoc designat illibatum illud Altaris Sacramentum. ubi Dominicum corpus accipimus: ut sicut videtur illa panis forma in nos intrare: sic noverimus eam quam in terris habuit conversationem, ipsum intrare in nos, ad habitandum per fidem in cordibus nostris. Whence also this (text) signifieth that pure Sacrament of the Altar, where we receive the body of Christ: that as the form of bread is seen to enter into us, so we shall know, Christ entereth into us to dwell in our hearts by faith, by that holy & godly conversation that he had being in earth.  
Now examine Bernard your own Abbot though living in the palpablest time of the grossest superstition: yet he utterly condemns your exposition of this place, & showeth you that it doth not signify Christ's carnal presence in the Sacrament. But as the Sacrament consisteth of an outward sign & inward grace: so bread the outward sign entereth into the mouth, & Christ which is the inward grace, entereth into our hearts by faith. So that your own Author tells you, it is bread that entereth the mouth, it is Christ that entereth the heart, & that by faith, not by teeth: by believing, not by chamming or swallowing. So that this your Bernard teacheth you, that this your text must be taken for the diviner part of the Sacrament, which is Christ with all his merits, to the souls & hearts of the believers, not to, or in the blasphemous mouths, and stinking stomachs of Infidels, wicked men, dogs, cats, or other beasts, as your own books most wickedly record.   

Whether every spiritual sentence, or mention, be a denial of Corporal, and Real?  

Fitzimon.  42. THey are in extremity, and want of wool, who wander among brambles to gather flocks. Such is the proceeding of our adversaries, seeking with all earnest attentiveness, fragments, from the Fathers, in which they commend spiritual receiving, spiritual being of Christ in the sacrament, a quick and lively faith toward Christ, and the sacrament; and by these sentences, they certify their brethren, that the Fathers stand for their opinion, as if they were excluding true and real receiving. That which is so often taught them, should once be conceived; that the Fathers toward the Sacrament commend spirituality, conjoined with reality and substantialitie, and allow figures conjoined with verity, not having any purpose or place in their writings, by the one to exclude the other Our doctrine, that spiritual and corporal were not incompatible, but agreeable together, 
Chrysost. hom. 60. ad popul. Antioch. Idem. hom. 61.  was uttered long since by S. Chrysostom, saying of Christ's being in the Sacrament, that he is meddled with us; Non fide tantum, sed & ipsa re; not in faith only, but also in very substance. Again; not by charity only, but by very substance, is he made our food. Also by S. Cyril Alexandrin, 

Cyrill. l. 10. in joa. c. 13.  
Theophylac. in cap. 14. Mar. & 17. Mat. Greg. hom. paschali.   in conformable words: not by charity only, but by natural partaking, is Christ in us. Also by Theophilact: this, my body, which you receive, is not only a figure or exemplar of our Lord's body, but the body of Christ. Also by S. Gregory: Christ is both the verity and figure; the verity by his body being made of bread, 
Ansel. l. de Diu. office apud Claud. rep. 3. c. 4.  and the figure by what outwardly appeareth. Also by S. Anselme: By the benediction of Christ the bread is made the body, not significatively only, but substantialy. For neither from this sacrament do we exclude a figure, neither do we admit it alone. It is the thing truly, for it is Christ's body. It is a figure, because that is sacrificed, which is known incorruptible.  
Do not these Fathers affirm both spiritual and substantial, both figure and truth, both spirit and letter? Why then are they wrested by them, who profess only spiritual without substantial, only figure without truth, 
Aug. trac. 27. in joan. in Psal. 98. De verbis Apo toli. Ser. 2. Item Cypr. ac●ana.  only spirit without letter? What mean they, to bring S. Augustin disputing against the Capharnaical conceit of receiving Christ (as, in cadavere dilaniatum, aut in macello venditum, in his carcase bowtchered, or sold in the shambles, as he himself expresseth often) and in respect of them, to call the Sacrament a figure? Doth he say only a figure? Or his, and S. Bernard's commending the spiritual sense of scriptures, and spiritual receiving of the Sacrament an argument, as if they had, or would exclude thereby the literal sense, or substantial receiving? Are you in doubt of their minds in this controversy? They then resolve you. First S. Augustin, 
August. in Ps. 33.  that Christ by saying, this is my body, was twice at the table, once sitting, & once holding himself in his own hands; 
S. Bernard. de coena Domini.  & that secundum literam, according to the letter. Next S. Bernard, saying: Hostia quam vides iam non est panis, sed caro mea etc. The host which thou beholdest is not now bread, but my flesh. Even so the liquor which now you see is not wine but my blood. Even as the forms are there seen, whose substance are not believed to be there: so the thing truly, and substantialy is believed, whose form is not seen. Here our transubstantiation, here our having Christ's body in divers places, here our literal doctrine, here our whole papistry, is assured to have been in these Fathers as much as in us.  
S. Paul saith; Si est corpus animale, est & spirituale; 
1. Cor. 15.45.  If there be a natural body, there is also a spiritual body. Therefore, the one doth not exclude the other. Therefore Christ's spiritual body should not be Capharnaicaly supposed to be bitten, rend, or mangled, by his real, substantial, and corporal being in the Sacrament. You would think him injurious, who would infer, that because you have a corporal head, corporal body, and are a corporal man, that therefore you have no spiritual wit in your head, no sense in your body, and are no spiritual man. Can both consist in you? and not a figure and substance, spirit and corporal, truth and literal, in sacraments, and scriptures? O protestantcy! silly are thy shifts, and they discovered; fowl and apparent thy falsehood, and it made manifest: yet there are that persist to follow thee, fullfilling therein the scripture, saying; 
Prou. 29.  Verbis non emendabitur servus durus: si enim & intellexerit non obedient: By words will not the hardened servant be amended: for unless he should understand, yet will he not obey. I have been slack to numbered the 18. untruth, 
The 18. untruth.  which at least is here produced in plain terms, that our own author telleth us, it is bread that entereth the mouth; whereas he only saith, panis forma, which M. Rider, himself translateth, the form of bread, and not bread itself: adding that we should know; Per eam, ipsum intrare in nos Dominicum corpus; through it, our Lords very body to enter into us, to dwell in our hearts by faith. surely if M. Rider may receive his guest into his house and hart, to his meat and mind, as he often professeth: so should he imagine that we may and should in like manner receive Christ in the Sacrament.  
What he saith of dogs and cats, Christian shame would have spared. Can the son shine upon a dunghill, and never be defiled? or the three children abide in the fire and never be burned? or God's divinity be in every thing and every where, 
D. Tho. 1. par. q. 8. art. 3.  quo ad potentiam, essentiam, praesentiam, not only by power, but by substance, and essence, equally in heaven, and in earth, yea and in hell, and under waters, & not be blemished, tormented, or disgraced? why then is it thought an absurdity, that Christ true God, and man, being now immortal, and impassable, should be any where, or in any person how vile soever, without all bleamish, hurt, or disgrace? This Ethnical reproaching the heavenly mysteries, posterity will detest; by the very testimony, 

Calu. in prefat. Catecheseos.  
Luth. ser. Conuival fol. 158. & in pref. tom. 1.   if not Baalamitical prophecy, of Caluin, saying; Posteritatem tandem fraudas novatorum sensuram, & antiquis vijs instituram; Posterity will discover the frauds of Reformers, and return to the old ways: when (as Luther also fortould) horum temporum curiositas saturata fuerit; the curiosity of these times willbe satiated. Which are two strange predictions of two Protoplasts of the fift apostolical gospel; whereby all their enterprises, are insinuated to be fraudulent innovations, and desperate doctrines founded only on the curiosity of these times.  

Rider. Gross absurdities follow the Priests positions.  43. And if your literal exposition were true, than none could be saved but such as eat your consecrated Christ made of bread: then infants that die and communicate not, should be damned. Captives that from their cradle live under Tyrants, and those that before Christ: in Christ's time: and in the first thousand years after Christ, before your new consecration was stamped, are damned. And contrariwise, all that eat of your consecrated Host be saved, be they never so blasphemous to God, traitorous to their Prince, and injurious to their brethren.  
But that both these extremes that spring from your literal exposition contrary to Scriptures and fathers, be false and horrible to Christian ears: no godly man may doubt, unless he will deny Christ and his word: the ancient Fathers, and the Primitive church, and you shall never give the Catholics that have hanged their precious souls upon your bare sayings, due satisfaction in this, without public and penitent recantation of this.  

You follow neither Scriptures nor Fathers.  If with the Fathers you would but observe duly the circumstances of the 5. and 6. of john, you might see, it cannot be meant of the Sacrament, and therefore you are deceived in the Scriptures, because the Sacrament was not then ordained. Again, by the judgement of Augustine the speech is figurative, and therefore the sense spiritual. And so Augustine stands with us against you.  
Old Lyra saith, that the sixth of john, Nihil direct pertinet, etc. speaketh not one word directly and pertinently of the Sacrament. The Father saith, nihil, nothing, direct directly, yet you against Scriptures and Fathers will wrest these texts indirectly, and impertinently, to speak of the Sacrament before it was a Sacrament.  
If we should commit such palpable errors against Scriptures, Fathers, and common sense, you would call us common sots without learning or sense, plain murderers and soul slayers, from which sin the Lord deliver us both.  
Now I will ask your conscience this question, how durst you cut off Christ's words by the waste? meant you plainly in that? surely no: for if you had recited the whole verse, it had marred your market: you only set down the middle of the sentence, concealing the beginning of it, and curtaling the end of it, and so thinking that to serve your turn, and blind the eyes of the simple. But God willing I will discover the truth, which you seek to cover, and let the simple people see how far and how long you have deceived and misled them, to the great peril of their souls, with wresting the Scriptures, and wronging the Fathers.  
Christ's whole sentence was this. 
Verse. 51.  I am the living bread which came down from ●eauen, if any man eat of this bread he shall live for ever. and this you cut off. Then follows your proof. The bread that I will give is my flesh: 
john. 6.50.  than you curtal ●he rest: which I will give for the life of the world. If you had dealt plainly, and delivered Christ's words to God's people without substraction, as Christ delivered ●hem unto you, than the people even the simplest of them, would not have so ●ong been deceived by you. For the former part of the verse, and the later con●ealed by you, expound Christ's mind, and bewray your errors.  
Let me but reason with you out of the first part of the verse, from the property of this bread here spoken of by Christ. First it is living bread, and gives eternal ●ife to the receivers: yours doth not. This came from heaven, yours did not. Who so eats of this cannot be damned: but many eat of yours, and die eternally: and therefore the very properties of this bread show plainly, that it cannot ●e meant of your singing-cakes, as hath been proved before unto you. Because they have no life in themselves, and therefore can neither give life, nor preserve ●ife unto others. The later part of the verse concerneth Christ's flesh, which is this true bread. And thus out of Christ's words I prove that the flesh of CHRIST spoken of in this place, cannot be the flesh of CHRIST which you would have given in the Sacrament.   

How, and when M. Rider reiterateth strange Deductions, Arguments, and Reprehensions.  
43. Do not marvel at these deductions of M. Rider to be often applied, and replied. For in 20. 
Fitzimon.  months space they being collected, he might eftsoons forget what he had formerly engrossed, and so forgetting himself, and what he had said before, he might insert the self same things often: Or not finding in so long study, any thing to his purpose, but rather wheresoever he turned his eyes, and converted his mind, to be wholly against his cause, and condemning him and it; he thought good to make many messes of small cheer, and to furnish the table with one only provision, by art of cookery diversely prepared; otherwise it were hard, that in one sheet of paper, they should be so often inculcated. Yet than I answer 〈◊〉 before in the 40. numbered, that the saluioure of mankind JESUS Christ our Lord, is our food in the Sacrament. Whosoever, of discretion, eateth him not, or by contempt (after denunciation of his pleasure, and merciful gift of himself) shall never be saved. Whe● by impossibility or impediment any is debarred from eating him, they may be saved, by having intention to discharge their duty thereto at convenient opportunity. All that eat of the consecrated host worthily (for if unworthily, it is their damnation) they shall be saved, unless by their own wickedness they deprive themselves of the benefit thereof. This was answered before, and to the same old frivolous objections, the same resolution may suffice. But in vain of a Coocow, is any new, and variable song expected. Verily, if I did think that all readers of his book, did not plainly observe his objections, and matters, to be handled in a method worthy of all deploration; & by him to be huddled, shuffled, and juggled, miserably, disorderedly, intricately, & erroneusly; I would display it palpably. But let us not long interrupt him. I am here challenged to have cut by the waist, and curtailed Christ's words  
Indeed I confess, when I intended to select brief proofs out of scripture, that my meaning was not, to allege whole books o● chapters, of scripture, as they are entirely each of them by their writers delivered. Wherefore to affirm that I produced no● whole scriptures in that manner, I confess it willingly: as also, that by example of all writers, sacred and profane, I brought but such as seemed to me sufficient against my adversaries. In that sense I yield to have cut by the waist, and curtailled scriptures; But, that I have not competently for my matter delivered testimonies of scripture; or that I deceitfully concealed any disproof thereof to my cause; or that any syllable of scripture contradicteth me, which any other hath, or may allege, with modesty, I may confidently deny. What then if this reproach be found but a pretext to avoid the brunt of the matter, and under the shadow thereof not to have weacknes discovered? 
Front. l. 2. c. 13.  For so P. Claudius, surmounted by his enemies, yet putting up his flags of victory, came cunningly off, and escaped his wondering foes. And divers expert Captains when they have most will to retire from imminent dangers, they raise fierce and smokes, not where they are, but where they are not, purloining their forces in the mean time, by darkness, into their holds; yet never did any of them practise this skill more oft than my adversary. He blameth me (like as Goliath blamed David, 
7. Reg. 17.43.  that he had but few and weak weapons) for bringing too little against him, that by the mask of such a challenge, he may slyly remove, from what tormenteth his mind, and quite overthroweth his profession. It appeareth by that ensueth.  
I had to prove that Christ gave his body corporaly in the Sacrament, and thereto alleged these words of Christ; the Bread that I will give is my flesh. M. Rider finding that he could never deflect these words to his figures, and representations, raised up a mist, or mask, in reprehending me for cutting by the waist, curtailling, & subtracting pertinent scriptures: which, saith he, being brought, the simplest, had not been deceived. I would fain know, of any ●ne in his perfect senses, doth not what he hath supplied (which I ●ad omitted) rather confirm, then infirm my belief? I believe ●hat the B. Sacrament, is Christ that descended from heaven, and the sacred flesh which he was to give for the life of the world: the words of Christ by him alleged do confirm the same, for ●e promised it should be his flesh, which he would give for the ●yfe of the world, when he would give them the bread here mentioned. Are not therefore all Readers, by M. Rider accounted no better than dunces, when he persuadeth them that these words are against our belief, which of all others confirm it most? for if the bread which he would give by himself, in express terms, be declared to be the self same flesh which he would deliver in his passion for the life of the world: how is it not believed? how is it said to be only a figure? how is this said to be against us? But, by this time, it is known, that there is no slandre in his tongue, nor any regard due to his talk, as being one whom it satisfieth to have said any thing, it importeth not how little to the purpose. But Reader, attend neither his words, nor mine, but believe thy own eyes, when thou mayest behold, whether of us telleth the truth; for I never said it to be only a figure, appellation, or representation. I concur in the same words by Christ assured, and uttered; and follow no imaginations, or constructions of dreaming brains, misledd even by their own confessions, by uncertain spirits, as M. Rider doth: Whether of us then, do these words impugn? A tub is never so full of sound as when it is emptiest: so is not M. Rider more full of noyize, then when he is destitut of all other matter: for than flourisheth he in his exceptions, exclamations, apostrophes, etc. as a mere circulator, or tooth, drawing physician, under a banner of rotten teeth, and impostumes, when his stomach, and purse, are most empty, than he pleadeth, and prateth, most endlessly.  
This also is the third time of replying these same objections, as appeareth in the 40. numbered. He that hath no change may be allowed to turn, and return his coat. One M. Sabinus Chamber, on Christimas eve last passed, 1604. gave me under his hand, that M. Rider defending under him for bachelershipp of art in Oxford, anno 1581. although he took in New Park great pains with him (at the request of two of his own ants, by whom M. Rider was relieved) yet that he could never make entrance for M. Rider's head into philosophy, nor for philosophy into his head. This foresaid gentleman is at this hour in place, and account, of great trust: who to be better believed, added this secret token, that M. Rider contrary to the laws of the university, proceeded master in the self same year of his bachelershipp, not without perjury in his witnesses. Marvel not therefore, that he wanteth variety of arguments, and knowledge, especially in the higher science of divinity, when he could not enter in at the inferior gate of philosophy, which only leadeth to knowledge. To the matter last rehearsed, further answer is also given at the num. 37. and 40.  

Rider.  44. Christ's flesh promised in the sixth of John, was only given on the Cross: but the Sacrament was not the Cross. Therefore in the Sacrament the flesh of Christ was not given: So that these arguments grounded upon Christ's own words, which you concealed, confute you & your carnal presence in the Sacrament For your Sacramental bread neither came from heaven, 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 himself, not by the Priests: upon the Cross, not in your Mass: and that for the plenary remission of the sins of all believers, not for the temporal benefit of some particular persons, quick, or dead, as the Priest pleaseth.   

Whether Christ's words teach Christ's flesh to have been only given on the Cross.  

Fitzimon.  44. THis argument, averreth effectually the precedent attestations: as being out of all the 19 moods, and three figures, allowed in philosophy. For by having the medium, or mean twice 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 have been, and is not, in this manner [but the flesh of Christ in the Sacrament, was not only given on the Cross] from which it varieth, by omitting all the former part, and exchangeing the being given on the Cross, into the being of a material Cross. The conclusion also is misshapen, as which ought only to have been: [therefore the flesh of Christ in the Sacrament was not promised in the sixth of Ihon. Because I am, 
Rom. 1.14.  Debtor factus sapientibus & insipientibus; made a debtor to the learned and unlearned, I have borrowed licence of the unskilful in Philosophy, to have in a start, followed this matter in his kind.  
Now, to the capacity of all; I answer to the first proposition, 
The 19 untruth.  that it is evidently the 19 untruth, and against Christ's express promise in the 6. of S. John, promising, that beside his giving his flesh to be crucified, he would also give himself to be eaten of us: saying, unless you eat etc. I answer to the next, that it is true, that Christ's flesh in the Sacrament was not only, given on the Cross, as being also given to be eaten in the Sacrament. The conclusion is contained in the premises, and so denied, or affirmed, as the premises. All the residue, is either specified, and reversed, in the 40. or. 43. numbres, or else being void speeches at random, need no further resolution. Behold, beloved reader, 
joan. 6. v. 51.53.55.  to these words of Christ (this bread which I will give is my flesh for the life of the world) no word of worth, or wit, is replied, but time, 
joan. 14.6. cap. 7.17.  and wind, wasted, in most idle divagations. Is Christ the truth? are his words, as the Evangelist affirmeth, the verity? why then, the bread he gave was his flesh, not his figure: then his flesh was not only crucified, but also eaten: then his flesh, is meat, truly, and not figuratively. To answer therefore to these pregnant and infallible words of Christ himself, only that we mistake not showing how, the Fathers deny, when, and what they affirm, apparently that Christ's words are spiritual, and therefore not literal: and for other answer to digress into reproaches, to multiply words, to beat the wind, not showing any defence, or warrant of Scripture, or Father, for your figure only without verity, appellation only without substance, representation only without commodity: such aunswearing I say, is briefly, 
Psal. 4. v. 3.  Diligere vanitatem & querere mendacium; to love vanity and to seek lies.   

The third proof of the Catholic Priests out of the sixth of john, to prove Christ's carnal presence in the Sacrament. 
Catholicque Priests.  Vers. 55. My flesh is meat truly, and my blood is drink truly:  

Rider.  45. IF you should ask your boy in his Grammar rules a question if he answered not in the same case, or by the same tense of a verb that the● question is asked by, you will count him a silly Grammatist. But if you ask your Sophister a question in quid, and he answer in quale, you will ta●● him for an improper and impertinent answer. But most of all, if a great Divine be asked a question, to prove the manner of a thing, and he neglecting or omitting that, as too hard or impossible for him, proves the matter that was never demanded or doubted of, what will the Reader think of this matter, this man, and this proof? Surely he must say either he understandeth not the state of the question, or else he is not able to prove the question: and so useth this shameful shift i● steed, of a sufficient proof.  
All the Catholics in this kingdom expected to be satisfied by your answer touching the manner of Christ's presence in the Sacrament, whether it be carnal or spiritual: and whether he must be eaten by faith spiritually, or the teeth carnally. And your answer is as improper and impertinent, as either Grammatist or Sophister, for you leave the manner of Christ's presence which you should prove, and bring the matter of his presence which was never in question, saying; My flesh is meat truly, etc.  
How this your answer doth relish of learning let the learned judge. When a● the Catholics in the kingdom hang their souls on your saying: Are these you contentments you give them? If they ask you how they must eat Christ's fle● & drink Christ's blood, than you tell them: my flesh is meat in deed, and my blood 〈◊〉 drink in deed. Do you answer their question or satisfy their conscience, or resolve their doubts? alas no. Thus you have dealt, dallied, and deceived a long time Christ's people with these your improper, impertinent, unprofitable, nay untrue answers, and yet you will be called Fathers, Doctors, 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 having God's fea● before your eyes, you would not have stayed there: for the next verse plainly discovers your bad dealing with the simple people, for that answereth their question, and that would satisfy all good Catholics in this point. For if you ask there the holy Ghost this question: how must God's children eat Christ's flesh and drink Christ's blood: he will answer you: that whosoever dwells in Christ and Christ in him, eats Christ's flesh and drinks Christ's blood: but the faithful only dwell in Christ and Christ in them, therefore the faithful only eat Christ's flesh and drink Christ's blood: whether it be in hearing the word, in baptism, or in the Lord's Supper, as you have heard before. If you had added this verse, it h●● overthrown your carnal presence in the Sacrament, and your oral eating of Chris● with your mouth, teeth etc. But as you wrong the Catholics with an impertiti●● answer, and as you abuse them by keeping back the next words of Christ which expounds his own meaning: So here you abuse your holy Father the Pope, and your dear mother the Church of Rome, in expounding this text contrary to the Roman sense.   

The second part, of the Catholics first proof, by Scriptures.  
45. Here, in the words of Christ is assured: 
Fitzimon.  for the matter, that it is flesh and consequently not his appellation only: for the manner, that it is truly, and consequently not figuratively only; yet doth this proctor of the protestant profession, only to cavil, tell that the matter was never in question and that the manner is not proved. I say then, the boy in Grammar, or the Sophist, that would not conceive the state of the question propounded, and expounded unto him, by Christ himself, not obscurely, or doubtfully, but evidently; yet affirmeth, that instruction hath not been given him; is to have many stripes according to God's word. 
Proverb. 10. v. 10. Ose. 4.14.  Populus non intelligens vapulabit; the not understanding people shallbe beaten, etc. Of the rest, whether the faithful only dwell in Christ, and only dwellers in him eat him, and that it is all one to hear the word and to communicate, as here is affirmed, appeareth, in the 33. 34. 35. and 43. numbres.  
46. For you take this flesh of Christ which is our true meat, 
Rider.  to be the flesh which was borne of the virgin and suffered on the Cross, but the Popes & Church of Rome say contrary: for these be the words of the Canon: 

Dist. 2. de consec. pag. 434. canon dupliciter. Col. 4.  
Read the gloss and you may see your error as in a glass.   Dupliciter intelligitur caro & sanguis Christi, vel spiritualis illa atque divina: de qua ipse ait, Caro mea vere est cibus & sanguis meus vere est potus: & nisi meam carnem etc. Velure caro mea ea quae crucifixa est, etc. The flesh and blood of Christ (saith your own Church of Rome) must be considered two manner of ways, either for the spiritual and divine flesh spoken of by Christ, my flesh is meat in deed, etc. and except you drink his blood, etc. or else for that his flesh which was crucified, and that his blood shed by the sharp lance of a cruel soldier: so that here you forsake your Roman Catholic faith, and become Apostates from the Church of Rome. Thus you abuse the Catholics, in making them believe you teach as the Pope teacheth, and you do not: therefore either the Pope or you must err grossly, teaching contraries. But that all men may see, that not only this Pope, but also other Popes have held the contrary opinion to your new broached heresy, I will allege him that you dare not contradict, 
Innocentius tertius: lib. 4. cap. 14. de Sacramento Altaris. pag. 179.  that is Innocentius tertius that first begat your abortive Transubstantiation. De spirituali commestione Dominus ait, Nisi manducaveritis, etc. The Lord Christ when he spoke of the spiritual eating, said: Except ye eat the flesh of the son of man, etc. Lo, here is another Pope against you. For you late jesuits, Semynaries, Rhemists, and Priests, take this as spoken of Christ's flesh in the sacrament, and they take it for that spiritual and divine flesh of Christ, whereon all the faithful fed by faith, as well before Christ's incarnation, as since his ascension.  

The Pope your Father, & Rome your mother witness against you Priests and the rest of their degenerate children.  I would bring more witnesses against your untrue expositions and allegations, but that I think it sufficient that the Parents Testimony is the strongest evidence against their degenerate children. And after, the Pope allegeth Augustine and the Canon. Quid paras dentem & ventrem, crede & manducasti, and then concludes against your carnal eating of Christ's flesh most strongly: Qui credit in Deum, comedit ipsum. Caro Christi nisi spiritualiter comedatur non ad salutem sed ad judicium manducatur.  
Why (saith your Pope) preparest thou thy teeth to eat and thy belly to be filled? believe and thou hast eaten, he that believes eats. For the flesh of Christ is not eaten to salvation, but to destruction, unless it be eaten spiritually. And there in the next chapter, 
Pap. 180.  the Pope gives this marginal note: Christus est spiritualis Eucharistia; Christ is our spiritual Eucharist not our carnal food in the Sacrament. And in the same page he saith, Cibus est non corporis, sed animae: this is not meat for the body, but for the soul. And if it be meat for the soul, than it must be received by faith, not the mouth, spiritually, not carnally.  
You see now the Scriptures, Fathers, Pope's old and new, the Text and gloss of your dear mother the Church of Rome against you. And lest you should cavil, I have alleged the Books, Chapters, Distinctions and Pages. And if you will still tell the Catholics that these places by me alleged be not true, than I tell you, all your own Authors and print be false: for I allege Father, Pope, and Canons of your own print; and if you doubt, look unto your own books and prints, 
Printed Anno. 1599 Impensis Lazari Zetzneri.  and you shall find them so verbatim, unless your late Ind●● expurgatorius hath blotted out the truth, as in many things it hath.   

Whether the Popes, and Church of Rome do in their Decretals deny Christ in the Sacrament to be the same that was borne of the Virgin Marie.  

Fitzimon.  46. THe Decretal, and gloss, telling only, that Christ may be considered either Spiritually as he is in the Sacrament, or as he was on the Cross, with his sensible quantity; and Innocentius instructing, that we may receive, verum corpus quod traxit de Virgin & in cruse pependit; his true body, received from the virgin, and which hanged on the Cross, sacramentaly that is, saith he, under the form, or Spiritualy by faith only: such testimonies, confirming apparently our doctrine, and being opposite to our adversaries, without reason, or rhyme, our Spiritual M. Rider, for the only mention made of Spirituality, certifyeth, to make for his purpose: thinking he hath as good right to all testimonies containing Spirituality, although otherwise they be most repugnant to him, as to all tyethes, and fruits, of his Deanery bequeathed for uses altogether opposite to his wont offices of spirituality, as if he fulfiled them.  
In the mean time, by several titles, is here made up the 20. untruth; that our Canons teach contrary to us either generally, 
The 20. untruth.  or particularly, in this point. For do we say that Christ is present really, corporaly, and substantialy? so do they: 
Dist. 2. de consecr. cap. Christus panis est.  secundum carnem assumptam pro mundi vita; according to his flesh assumpted for the life of the world. Do we say, that it is the same body which was borne of the virgin, and crucified. So do they; 
Dist. 2. de consecr. cap. Revera mirabile.  hoc quod conficimus corpus ex virgine est: verè utique caro Christi, que crucifixa est, que sepulta est. This which is by us done, is the body taken from the virgin: For it is truly the flesh of Christ, which was crucified, which was buried. Do we say, that good, and bad, do receive Christ corporaly; the good to their salvation, the bad to their damnation? so do they: 
Ibidem. cap. sieut judas.  Corpus enim & sanguis Domini mini nihilo minus in illis erat etc. The body and blood of Christ was no less in them of whom the Apostle said, he that eateth unworthily doth eat judgement to himself. Do we say, that it is not only a figure, but also the truth? so do they: Corpus Christi & veritas & figura est: 
Ibid. cap. utrum sub figura.  veritas dum Corpus Christi & sanguis virtute Spiritus sancti in virtute ipsius ex panis & vini substantia efficitur. Figura vero est id quod exterius sentitur. The body of Christ is both the verity and the figure: the verity when the body and blood of Christ is made by the virtue of the holy Ghost, of the substance of bread and wine, in the virtue of him. That is the figure, which is externaly perceived.  
Now if you ask me, why in so clear concourse with our opinion, M. Rider, so resolutely assureth these Decretals, and Popes to be against us: I answer, only because he loved, 
joan. 12.  gloriam hominum magis quam gloriam Dei; the glory of men more than the glory of God. And to convice him palpably of a seared, or cauterised conscience, not so much by another, as by himself; consider his words in this place; You take the flesh of Christ which is the true meat, to be the flesh which was borne of the virgin and suffered on the Cross: but the pope's of Rome say contrary. Else where before, and after he saith, that the primative church, and ancient Fathers, supposed the contrary to our opinion so specified a whole thousand years after Christ. But this, by himself, shallbe wholly overthrown against himself, in his debating Kemnitius his opinion. S. Augustins words (saith he) be these: Qui de carne Mariae carnem accepit: 
August. in Psal. 9●.  & quia in ipsa carne hic ambulavit etc. ipsam carnem nobis manducandam ad salutem dedit, etc. Which took flesh of Marie, and because in that flesh he walked here upon earth, he gave to us that flesh to eat to our salvation, etc. So that M. Rider confesseth in express terms, that by the words of S. Augustin, the same Christ which took flesh of the virgin MARIE, and who walked here on earth, gave us that flesh to eat to our salvation: therefore what before he said in our opinion to be contrary to Popes of Rome, and the Fathers, here he unsayeth, in declaring such to have been the opinion of S. Augustin, as he confesseth we do hold.  

The 21. untruth.  Hath not he then made a large room to seat here his own 21. fowl untruth? hath not he assured, that as often as he hath, or shall deny the Fathers to be of our opinions, (which hath happened in most of his discourses, sermons, and all his books) that so often he hath been and willbe to himself such a disprover, 
Dan. c. 13.  as David was to the discordant judges? Leaving him therefore, as the Apostle Jude saith; 
Jude versic. 13.  Despumantem suam confusionem; Vomiting his own confusion; I advertise him for a shutinge up of this point, not to speak so prophanly of Christ words, and presence in his sacrament, as perpetualy to term them carnal, and carnaly understood. For although, we sometimes understand Carnal, and Corporal, or Substantial to be all one; yet in the mysteries of religion we reject such phrase, as bearing often in common speech a bad and odious construction of sensuality, and voluptuousness. It is in deed used by protestāns, to make our doctrine more odious, to the ears of simple people: yet is it more to their own reproach, professing themselves Christians (to tax, & reprehend Christ's doctrine, & the mysteries of religion, for carnal) then to ours: we disallowing no less the term then such interpretation thereof, and meaning: for as we say, Christ was borne of the B. Virgin, entered among his disciples, rose, ascended, truly, substantialy, corporaly, and yet not carnaly: so use we the same form of speech, of his being in the sacrament, and eschew the other, if not for heretical yet for Capharnaical. They otherwise which would first exclude corporal, and also spiritual, (as appeareth in the 26. numbered) contented with only figurative; their final scope is, to exclude also Christ's corporal, and true conception, 
Castal. in praefat. Bibl. ad Eduard. 6.  nativity, and whole life and death, and with Castali● to say; the more they pondre, and peruse, the word of the Lord, the less they find the Messias to be yet come.  
For if Beza, one of the principal of them, be believed, as commonly upon his words Protestant's in our country's, or at least Puritans, do depend: then Christ had bestowed no other body upon Christians in the Sacrament, either on them that believe only figurative receiving, or on them that believe both corporal and spiritual, than he did upon the jews from the begyning: saying; 
Beza lib. con. Heshus. fol. 284. Colloq. Mompel. fol. 77. Epist. theol. 65. pag. 283, In Diallact.  that they had his true body not only by efficacy, but also by essence and nature even in the time of Abraham. To which words, M. Rider among the rest, subscribeth in this place, saying of Christ's presence in the sacrament, whereon all the faithful feed by faith, as well before Christ's incarnation, as since his ascension. Such men, by degrees, as I said, practise to abolish all belief in the true body of Christ, truly borne, truly worshipped by the kings, truly conversant with us, and truly dead, and buried for us; whereas they say, that after his birth, whom we esteem to have been Christ our Lord, we had no other body of Christ either in essence or nature then the jews had in Abraham's time; so long before the very mother of Christ or Christ himself had taken any body. If then they follow the phrase Carnal, and Carnaly, to tell only that we believe contrary to them, that since Christ's birth, by his institution of the Sacrament, we have a more true, corporal, and substantial body, than had the jews in Abraham's time; we will accept such phrases gratefully: otherwise, in manner aforesaid, we disclaim them. See in the 34. numbered.  
47. 
Rider.  But I will of these your former improper and impertinent testimonies out of the sixth of john conclude, and urge no further but this one argument against you and them, and then let the indifferent Reader judge whether you have not deceived God's people by misunderstanding the holy Scriptures or no:  
Whosoever teacheth that there is a carnal real presence of Christ in the Sacrament before consecration, is a liar, a depraver of the truth, and a deceiver of the people. But some late Popes, the new church of Rome, 
This is unanswerable.  with the college of Cardinals, new created jesuits, Semynaries, and all the Romish Priests now in Ireland teach, that there is a carnal real presence of Christ in the Sacrament before consecration.  
Therefore some late Popes, the new Church of Rome, with the college of Cardinals, new created jesuits, Semynaries, and all the Roman Priests now in Ireland be liars depravers of the truth, and deceivers of the people. The mayor or first proposition is your own doctrine: for you teach that before Hoc est corpus meum be pronounced, there is no consecration. The assumption or later proposition is as clear, for you persuade the simple people to believe that these texts out of the sixth of john prove a carnal presence of Christ in the Sacrament, a year before Hoc est corpus meum was by Christ pronounced, or the Sacrament by Christ instituted. Therefore the conclusion, that you be liars and deceivers of the people, is inevitable.  
Thus the Catholics of this kingdom by the rules of your own religion you have deceived, in teaching Christ's carnal presence in the Sacrament, a year before either Sacrament or consecration in the Sacrament, were instituted. And this your leaden divinity without care or conscience you thrust upon the simple people as sound doctrine. But if there were no other error or heresy held and taught by you, but this one point, it were sufficient to make all the Catholics in this kingdom, nay in Christendom, to forsake your opinion, considering your ignorance or malice presuming to justify that which holy Scriptures, ancient Fathers, God's Church, (yea & the particular Church of Rome, with their Bishops, Archbishops, and Popes) for a thousand years after Christ's ascension never spoke or heard of, and therefore it is no old faith taught by them: but a new heresy invented by you. But now to the rest of your proof.   

Of M. Rider's Arguments, and their sufficiency. And how the 6. chapter of S. John doth belong to the B. Sacrament, notwithstanding it was before the Consecration.  

Fitzimon.  47. AS painters that by skill could not make difference betwixt a cat, a horse, and a dog, were wont to tell by words under their pictures, this is a cat, this is a horse, and this is a dog: even so M. Rider when he maketh an argument, in his own opinion substantialy, yet lest you should not so conceive, thereof he addeth before, or behind, or in the margin, this is an unanswerable argument. Whereof you have an instance before the 38. numbered, and in this place. Yet I undertake to answer this argument briefly, and sufficiently, and only by saying, as before in the 41. numbered, by consent of Catholics and protestants: that we teach Christ's real presence in the Sacrament, but after, and not before consecration; yet, that such gift was promised, and specified, for the future time, according to the words of Christ, the bread which I will (not that I do) give etc. in the 6. chapter of S. John, not that by such promise it was given at that time, but after; as the words import. What parcel again of this argument, is now unaunswared, either according to Catholics, or protestants? Yea, or according to M. Rider's deduction, saying, that eating of Christ, after the institution of the Sacrament, is proved out of the 56. verse of the sixth of John, in such manner, as it were damnable to doubt thereof. How is it thence proved, unless such verse, and chapter, belong to the eating of Christ? Therefore by himself, 
The 22. untruth.  is made answerable this unanswerable argument, and thereby the 22. untruth acknowledged.  

Luther. tom. sept. defence. verb. e'en. fol. 397.  Against whom, and his brethren in this opinion, Luther (whom they intitule Father of truth) thus describeth the arguments which they call unanswerable. Their greediness to defend their credit, maketh them mad, that whatsoever they take hold of, though it be but a straw, yet they imagine it to be a sword or spear, and that at every stroke they kill thousands. Again: They think to have said passing well, 
Luther ibidem fol. 394. 405. 381. 382.  and much to the purpose, although they touch not one argument. And again: In their books, there is no pith or substance, but only frivolous cracking. By whom could ever this be more verified, then by my good friend M. Rider? whose dealing in every point, being so silly, and defective, towards God's word, Fathers, Decretals, and his own brethren; yet how he supposeth, that riding like a second Perseus, upon Pegasus, he hath transformed all his adversaries into pillars, by taking all power of answering from them. O confident Champion! But let us accompagnie him forwards, & observe how little his discourse amendeth.  Math. 26.26. 
Christ took bread, did bless it, and broke it, 
Catholic Priests.  and gave it to his Disciples, and said: take and eat, this is my body, This is my blood of the new Testament which shall be shed for many for remission of sins.  
48, GEntlemen: this is your proof out of Christ's own words, 
Rider.  and this was delivered by Christ's own mouth at the time of the institution of the Supper, and the night before his blessed passion, and either this must help you, or else you are helpless: but Christ willing I will plainly show this your proof to be your reproof, and I pray God for Christ his sake, that the eyes of your understanding may be opened to see the truth: and your hearts touched to receive and confess the truth; and renounce your errors, and so cease to deceive God's people and the Queen's subjects, lest a worse thing come unto you.  
All the doubt and controversy of this question betwixt us, depends on this Text which you say must be taken properly and literally: we say, sacramentally, improperly, figuratively, and mystically. And our opinion (God willing) shall be proved by Scriptures, ancient Fathers, and Popes, and the old Church of Rome,   

The third part of the Catholics, first proof by Scriptures.  
48. THe Psillians a people in Afric, near the Garamants, 
Fitzimon. Sabel. l. 4. c. 9 Herod. l. 4. & Goll. l. 6. c. 11.  being molested with Southern wynds (to which their country lay open) in most simple manner armed themselves to a conflict with them. Such would be my folly, if I would arm my writings to incountre a bagg-pype; or sack of wind only, especially it being not of the sweettest. But let him conjoin any matter true or false, and I will attend thereon to avowche, or avoid it.  

Rider.  49. But this is strange, that men of your great learning, (as the Catholics 〈◊〉 you to be) will deal so childishly and weakly in so weighty a matter. Be not offended that I say you handle this childishly: for in Schools he that allegeth for the probation of a proposition, the proposition itself: for the probation of a text, the text itself:, is counted childish, and it is a childish point of Sophistry, and a fallacy to be used among young scholars, not to be practised among simple Catholics.  
The Catholics demand of you how you prove Christ's carnal presence in the Sacrament: and you bring in Hoc est corpus meum, which is the proposition whereupon all this disputation and contention dependeth. After the same manner a man may prove the blessed virgin Marie to be john the Evangelists mother, 
John 19.27.  and say still notwithstanding any text brought against him, as Christ said, Ecce matter tua, Behold thy mother, say what ye will, the words be Christ's words, therefore they must be true, they need no interpretation, Christ is not a liar. And if a man ask a confirmation, and say how prove you this proposition of Christ to be true literally & in deed as Christ spoke it? 
This is a lose kind of Logic.  You bring in for confirmation of the proposition, the proposition itself, and say, Ecce matter tua: Behold thy mother. Th●● when the Catholics demand of you, to prove your proposition of Hoc est c●●pus meum, whether it must be taken corporally or spiritually, grammaticallie o● mystically, 
In Schools it is called Petitio principij.  than you bring the proposition itself, and say, Hoc est corpus meum to prove Hoc est corpus meum: and so you would prove idem per idem, which is very childish, and a begging of that as granted which is yet in question betwixt us and undetermined.   

Whether the words; Behold thy mother, had one, or like sense, with the words, This is my body.  

Fitzimon.  49. WE approve our sacrament to be the true body and blood of Christ, because he being the Truth, and whose saying (as the prophet saith) is effected, 
joan. 14.6.  Dixit & facta sunt, mandavit & creata sunt; he spoke and it was done, 
Psal. 32.9.  he commanded, and they were created; because he, I say, 
1. Cor. 11.24. Matt. 26.28.  himself, did affirm it to be his body which was to be delivered, and his blood which was to be shed: and consequently, his true body, and his true blood; which truly, and not only figuratively were delivered and shed. These powerful words of Christ (which your great Melancthon saith, 
Melanct. l. 3. epist. Zuing. & Oecolamp. fol. 132. Mat. 24.35.  willbe one day thunder to the misbelievers) and which words when heaven and earth will fail, will remain; are our foundation. If the blessed Virgin Marie, be said to be the mother, and S. John the son; it is said in such manner, as only to give to understand, that he should honour and cherish her as his mother, and no otherwise, and so the scripture showeth he conceived it: as being without any circumstance conjoined, to conceive otherwise. But in the B. Sacrament, Christ a whole year before, in the sixth of S. John, having forewarned, 
joan. 6.55. etc.  that he would give to be eaten his true flesh, which should be their meat truly, and his true blood, which should be their drink truly, at the last supper, making his new testament, all being very attentive, in solemn manner he took, blessed, and broke bread, saying, this is my body etc. So that it is not an idle proof, or idem per idem, to prove it to be Christ corporaly, when we show Christ our omnipotent Lord, to have affirmed it, with the former circumstances: more to this effect shall follow God willing in our 62. number.  
50. But you should have proved by other places of Scriptures, 
Rider.  that Hoc est cor●us meum changeth the nature and substance of bread and wine: and you should have proved by the Scriptures, 
Esay. 7.10.  that the Prophets foreshowed this strange conception of Christ to be conceived of bread, as well as they did foreshow his conception of the virgin. And you should have proved by the Scriptures that it is ●ot only a Sacrament, but a sacrifice, not only Eucharistical, but as well propitiatory: and not only profitable to the quick, but also to the dead: nay, not only for plagues among men, but murrain and diseases also among beasts. Cum ●ultis alijs quae nunc, etc.  
Now show by the Scriptures that Hoc est corpus meum hath such a sense, that the simple people may repose themselves more securely upon your opinion and proofs. But till you prove it (which you can never do) they must know, you have and do deceive them with false expositions against verity, antiquity, authority, yea & consent of the old Church of Rome.   

Whether Christ's words do testify a change of nature; And whether it was prophesied.  
50. THe nature of bread and wine must be changed, 
Fitzimon.  when they are turned into the body and blood of Christ, & one proof serveth to prove the one and the other. What proveth Eva to be a woman, 
Gen. 2. Exod. 43. Exod. 7.17. joan. 2.8.  proveth her not to ●e a bone whereof she was made. What proveth Moses rod turned to a serpent, and after into a rod; the rivers of Egypt turned into blood; water turned into wine; and all other such alterations, proveth than not to have been what thy were before. The prophets did show this, not conception, but transubstantiation, when they fortould that Christ should be a priest according to the order of Melchisedech, who sacrificed in bread and wine: whereby was signified, 
Psal. 109.4. Hebr. 5.6.20. c. 11.17. jewel. in his reply, art. 1.  saith jewel, the sacrifice of the holy communion. I say, who sacrificed by confession of Whitaker, as also did Christ according to his being a priest of that order: and that can not be conceived of either of both, but in bread and wine. For the other cruental sacrifice of his passion, was done not actively by Christ but only passively, and that rather according to the order of Aaron, then of Melchisedech. 
Malach. 1.   
The prophets did show this transubstantiation, when they fortould that among the Gentiles, from east to west, there should be a clean oblation offered to God's name in every place etc. Which can not be understood of any thanksgiving, or praises as you imagine; such being not peculiar to the Gentiles, 
Chrysostom. hom. in ps. 95.  but frequent among the jews. Upon which words saith S. Chrysostom; Behold how clearly and plainly he hath interpreted the mystical table, which is the unbloody Host. Yea besides all other proofs by Scriptures, and Fathers, which by the mercy of God shallbe afforded in our treating of the Mass, take this also from your Beza, 
Beza in cap. 22. Luc. u. 20. Regius in 2. par. operum. resp. ad 2. libros E●ky de missa. c. 7. Bibl. l. 1. de paschate Israelit. pag. 25. 26.  Vrbanus Regius, Tremelius, and Bibliander; That before the coming of Christ, the ancient Israelits were commanded to celebrat a figurative communion in bread and wine, in token that the Messias would institute no figurative, but true and substantial communion in the same. By which is proved to the full contentment, even of the least indifferent, that for whom soever Christ offered, it may be profitable, be they quick or dead, such sacrifice, containing truly, and substantialy, the same Christ, will be also in the same manner profitable. Whereof see afterwards, in treating of the Mass. As also it is palpably demonstrated, that the sacred body of Christ, supplying the place of bread, by his saying that bread was his body, the substance of bread was no longer extant: for being bread, it could not be his body personaly united to his deity; unless he had been impanated, as he was incarnated.  

Rider.  51, And here I am sorry I must tell you so plainly; that you wrong greatly and grievously God's truth, and the Queen's subjects, in thus misalleadging this text.  

1 First, by Addition of a word.  
2 Secondly, by misunderstanding and misapplication of another word.  
3 Thirdly, by omission, nay plain subtraction of a whole verse.   

Addition.  For the first, which is: Addition, you add this particle (it) which is neither in the Greek, nor in your Roman Latin Bible, no nor in your Rhemish Testament, nor ever seen in any Doctor of antiquity, and this fillable altereth the sense and perverteth Christ's meaning, and is added by you to maintain that which the Text otherwise could not have any show to bear.  

Fitzimon.  51. This sorrow of yours is as true, as the rest. For your toilsome wresting your brains to aggravat every least shadow of a fault, and to run after your simple imagination as a cat runneth after her own tail, as if you had espied a fault; doth show you would be inwardly glad to observe any true fault. But, from my will, I assure you, right, and sincerity shall only proceed: I trust also my skill, in this matter, will not be behind. Concerning the addition of [it] that it should alter the sense, and pervert Christ's meaning, it maketh up apparently the 23. untruth. 
The 23. untruth.  For what Christ took, it he did bless, it he did break, it he did give. No more, nor no less, is signified with it, then without it. And for my part, that it be omitted, so it be conceived, I leave to your choice. That it should be conceived, appeareth to all capacities. Nether in so small a slip will I want the defence and example of M. Rider himself, in his active and passive discourse following, upon the word fregit: which he construeth, he broke it; whereas (but for the sense,) it should be said only, he broke: if you may add, it, for better understanding, lawfully; why would you reprehend me, and that so heinously, to have inserted it?  
52. secondly, you misunderstand and misapply this word (Bless): 
Rider. Misapplication. Rhe. Test. 1. Cor. 11. Sect. 9  for we say it signifieth to give thanks with the mouth, and you say to make crosses with the fingers: we say it was spoken by Christ to his Father, you say it was spoken to, over, or upon the bread and chalice, and that he used power and active words upon them: we contrary will show out of the word itself, that it hath no such signification.   

When M. Rider citeth, or omitteth our Authors?  
52. YOu in your Dedicatory epistle, 
Fitzimon.  and else where did vaunt, that you would confound us by our own Fathers, quoting our own books, our own print etc. This indeed is performed only, when what is affirmed, being truly understood, maketh nothing for you: or against us. But we complain on you, to yourself, that in true accusations, which would make heinously against us, you cite no author, no books, no points, but as I said before, upon your own bare word having misinformed, you pursue your own relation, thereby (as it was behoveful for your cause) eschueing your controversy. For example's sake, who of us told you, that Christ's flesh given for the life of the world, is Christ's only body separated, as you affirm, from his soul? Which of our books record, that Christ with all his merits is received by infidels, dogs, cats, and other beasts, as you inform in the 43. numbered? When did any of us teach a carnal real presence of Christ in the sacrament, before consecration, as you affirm in the 47. numbered? And when, or were did any of us certify you, (as you here, and a little after report) that to bless is not to give thanks, or to pray, but only (as we vainly and foolishly teach, say you) to Cross with two fingers and a thumb, with mumbling words and charming Crosses, whereby we forgive synns past, and preserve that day from future dangers? Why in these, and the like, are not our authors, books, pages, and prints, alleged? The true answer is; qui enim mal● agit odit lucem; 
joan. 3. n. 19  for he that doth wickedly hateth light, that his works may not be reprehended. But, good Lord, if you had intended, as you lately pretended, that you would prove your opinion true, that Christ is not properly and litteraly, but only sacramentaly, improperly, figuratively, and misticaly, in the sacrament; why would you seek digressios and by-maters of blessings, charm, and mumblings, and gallopp after them in so long discourse? But, since we must have patience, perforce, without reason, or remedy, let us wait upon our wandering knight; who may above all writers of himself affirm, out of Ovid: ovid. 
Nunc huc, nunc illuc, & utròque, sine ordine, curro.  
Now here, now there, and both, unorderly, I run.   

Rider.  53. One part of the original word (in Greek) signifieth in English (Speech) uttered with the mouth, not a magical crossing of, or with fingers. And the other Greek word which must be judge betwixt us, doth signify to laud, to praise, and to bless: and blessing, praising, and thanksgiving are all one, as anon you shall hear Christ himself so to expound it, and all the Evangelists, and Paul agree in one congruence touching this matter against you. 
How bless & blessing are used in Scriptures.  But first I will show the simple how diversly this word (Bless) is used in the Scriptures.  
To bless God is to praise him, and give him thanks for all his mercies, as you have in Luke: 
Luke 24.53.  and the disciples continued in the Temple lauding and blessing God: I hope you will not say they crossed God with their fingers or consecrated him to make him more holy, but praised him with their mouths. For if you take blessing of God in that fingered sense, then see the absurdities you fall into.  

joh. 1.18. joh 4.24. Anthropomorphitae.  First, against Scriptures, you must hold that God the Father it not a Spirit, but hath a bodielie shape that may be touched and crossed with our corporal fingers: if this you hold, join with those ancient Heretics of Egypt, who held that God had a body and members as man had.  

What it is for one man to bless another. Gen. 27. Gen 48 Num. 6.23. Let your High priests of Rome, and you low Priests of Ireland, learn of Aaron God's High Priest, how to bless God's people: & so cease to deceive them any more.  And the second absurdity (nay blasphemy) is this, that you should make, GOD (who is holiness itself) the holier by your crossing: but I hope you will not take blessing in this sense, but join with the Disciples and us, that blessing of GOD signifieth praising of GOD, or praying to GOD: for one man to bless another, is nothing else but to pray for them, and to beseech God that he would bless them, that is, defend them, protect them, and be merciful unto them: So Isaac blessed jacob, and jacob the sons of joseph. And so the LORD commanded Moses to speak to Aaron, and to his Sons, saying: Thus shall ye bless the children of Israel, and say unto them: The Lord bless thee and keep thee, the Lord make his face to shine upon thee, and be merciful unto thee, etc.  
A Christian pattern not only for Priests, but also for Pastors and Parents daily to practise, the one for his flock, the other for his family: yet both in the Lord, & from the Lord. Which blessings are derived from God's 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 vainly & foolishly make your Ghostly children believe, that if you cross them with your two fingers and a thumb, they are pardoned for their sins past, and preserved that day from future dangers and evil spirits. Which fingered blessing of yours is as powerful to pardon sin, and fear away spirits, as three sups of the Chalice is to cure the chinne-cough. This blessing was commanded by God to be practised by Aaron the Highpriest, and the rest of the Priests upon God's children, but how far your blessing differs from this the simplest may judge.  
For first, God commanded this blessing: the Pope your blessings. This was by mouth only, yours with some mumbling words and charming crosses with your fingers. This blessing was a prayer to desire God to bless: and you teach, that in your breath and fingers there is a power & a certain working or impression of some blessing upon them by means of your said mumbling and crossing. But your Priests agree with God's Priests, and your blessing with fingers, with God's Priests blessings with prayer of the heart and mouth, even as well as truth and falsehood, light and darkness, superstition and religion, Christ and Belial. And if the Catholics will but diligently read this commandment of GOD, given to the Highpriest and Priests in this place; touching the manner how they should bless God's people. I am resolved that few Catholics, in this kingdom hereafter will kneel at your feet, or beg at your hand any finger benediction or crossing, because is hath no warrant from God's word, and therefore ten thousand of them not worth a farthing. 
How the Priests bless the Sacrament.  You cross the cup or Chalice with a set number of crosses and gestures: sometimes blowing over the Chalice, sometimes crossing it, sometimes hiding it that none must see it: then joining and disjoining of your thumb and two fingers, with many more such Apish toys, childish tricks, and charming pranks, which have neither foundation nor relation to Christ's actions and institution. 
How the Preachers of the gospel bless the bread & the cup.   
But we in administering this holy Sacrament, confess the greatness and grievousness of our sins, that can no otherwise be pardoned but in Christ's bloody and bitter passion: and we give thanks to God for Christ's blessed obedience to the shameful death of the cursed cross, by which he hath, satisfied God's wrath, and wrought our reconciliation in the blood of the same, and continue this Sacrament as he instituted and commanded in reverence and remembrance thereof, without addition, alteration, or subtraction. And pray that our unworthiness and want of faith hinder not our spiritual union & real presence with Christ, which is offered in the word of institution, and sealed in the right receiving of the Sacrament. This is the force and effect of this word (Bless): the true use whereof Christ by his practise delivered, the Primitive Church, Fathers, and we imitate. Now whether your blessing in the Sacrament, and your blessing by crossing the people, or ours come nearer to God's word and Christ's practise, let the best minded to God's truth judge, and then with GOD'S truth join. Thus much for your Addition, misunderstanding, and misapplication. Now to your Omission or Subtraction of a whole verse. 
Omission or Subtraction.   
You bring for proof of your carnal presence, the 26. verse and the 28. verse Caluin proceedeth further, 
Caluin. 1. Cor. 10.16. jewel. con. Hard. art. 1. diuis. 9 pa. 23.  confuting Erasmus, and all others who endeavour to confound as all one, blessing, and giving thanks. jewel telleth, that the meaning of Christ's words, Hoc facite, is, take ye bread, bless it, break it, and give it in my remembrance. Now, to my thinking, reason would have advised our adversaries, to have made a clean contrary inference: that if the greek usual word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give thanks, be some time, and especially in our controversy taken to bless; that the proper word to bless, especially to so solemn a ceremony, ought not to be taken only to give thancks.  
Somewhat also must be said of the blessing by making Crosses, lest M. Rider applaud to himself, for not having disadvantage in any thing he hath propounded. First then even by Scriptures is it manifest, that when the angels were commanded to mark 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 incarnate. verbi. Hieron. ep. ad Demetriaden. & epist. 128. August. tra. 18. in joan. Cyrill. 4. Catech. Illuminat. Chrysost. hom. 21. 27. 36. ad pop. Antioch. Ambros. Serm. 45.  
August. serm. 19 de Sanctis.  
Idem. trac. 118. in joan. vide Gretserun. de Cruse l. 3. c. 6.  
Hieron. ad Pam. ad Rustic. & in vita Hilarion. & Antoniuses. August. epist. 59 lib. 22. de ciu. c. 8.  
Beda in hist. Augl. l. 3. c. 26.   the mark or character to have been the letter thau, or our letter T. in their foreheads: which is a perfect Cross, to all men's eyes. Also by relation of Nicephorus of S. John Evangelist; Vbi se signo crucis munivisset, in monumentum descendit. When he had fortified himself with the sign of the Cross, he descended into the monument. S. Basil and Tertullian affirm, to make the sign of the Cross, to be an Apostolical tradition. Tertullian, Athanase, Hierome, Augustin, Cyrill of Jerusalem, Chrysostom, Ambrose, and all Fathers without exception, do exhort and advise all Christians, at rising, appareilling, washing, sitting, eating, at every action, and time, to arm themselves with the sign of the Cross, as proper to Christians. Whereof saith S. Augustin; Hoc ad victoriam provehit, hoc veneficia destruit, & omnia daemonum machinamenta ad nihilum redigit: this advanceth our victory, this destroyeth witchcraft, and frustrateth all attempts of the devil. Without which saith he again, and all other Fathers, no Sacrament is thought duly ministered. Saint Hierom telleth you how throngs of people flocked to have S. Epiphanius and Hilarions blessing to them and their children. And writing to Rustic bishop of Narbon, he blameth him for disallowing a simple secular priest, to bless the people, saying; Benedicere populo non debet, qui Christum etiam meruit consecrare? Should not he bless the people, who deserveth to consecrat Christ? S. Augustin relateth, himself, and others to have used like devotion. Beda telleth, how in England, the godly Christians would trudge before in high ways, and cross passages, to obtain priests blessing, by mouth or hand. For the one doth not exclude the other. So that it is time M. Rider, to leave this form of argument, by one truth to exclude the other, when both may consist together. I grant you spent this travail against the Cross, when you were a puritan, now perhaps you dare not christian a child without it. In the mean time, by your great wisdom, you have made to Catholics, and protestants, many good points God be praised known, which had been more to your behoof unrevealed.  
To conclude, the vanity of his long digression manifowldly appearing otherwise, it is not also obscure in this, that whether blessing, and thanksgiving, had been all one, (as is demonstrated not have to been) yet it had imported nothing in the world to our controversy. For the blessing being accidental & not essential, to the matter and form of consecration, the use of it did only show a greater solemnity followed by Christ in the institution of the Sacrament, and no necessity. That we are often bid by M. Rider to read these, and those, in greek; gentle Reader, he biddeth us to do for ostentation what he can not do himself. For in my particular knowledge, and experience, a blind man hath as much sight in his eyes, as he hath good greek in his head. And if we had found in greek what he pretendeth; you now understand, how little it had been to his profit, or our hindrance. 
The 24. 25. 26 27, untruth.   
Untruths are heaped in this last discourse plentifully. The 24. notorious untruth is, that we teach our spiritual children, they be pardoned from synns, and preserved from dangers and spirits, if we cross them with two fingers and a thumb. The 25. that the pope, and not God commandeth our blessing with the Cross. The 26. that we use mumbling words and charming Crosses. We leave charm and conjurings for heretics. Nota sunt commercia haereticorum cum magis; 
Tertul. de prescrip. c. 43. Vide num. 100 Ezech. 9.4.  the intermeddling of heretics and magicians, saith Tertullian, are notorious. Our crossing is no charming, unless God, & his angels, were charmers: of which see after in the 100 number. The 27. that we teach a certain power to be in our breath, and fingers. Such matters as these would seem to deserve our allegations, where we teach these points. But it is sufficient, that unless they be believed upon puritan faith, troth, and honesty, there is no other proof to aver them. Now, I will in this convict M. Rider, both to be a puritan, (although the puritants respect him not) and also to misinform our doctrine, and that by the protestants, even of England, and that before his Majesty, in the conference set forth by Barlow, anno 1605. pag. 73.74. as his royal Majesty doubted not to acknowledge, saying: I am given to understand by the bishops, and I find it true, that the papists themselves did never ascribe any power, or spiritual grace, to the sign of the Cross. Such a testimony is a lawful defence, I trow, against M. Rider, both that he degenerateth from the doctrine of the bishops of England; and falsifyeth our doctrine; which is now lawfully warranted to think so of the Cross, as the best protestants do approve it. 
The 28. untruth.  The 28. that our blessing agreeth with God's priests blessing, no more than superstition with religion. For I have showed it, to have proceeded from God, by his Angel; to have been practised by his Apostles; and received by all the Fathers, and primative Church. 
The 29. 30. 31. untruth.  The 29. 30. and 31. (at least) are included from the parcel, your Apish toys, childish tricks, etc. to the end; so perspicuously, as no auditor most favourable, would take in his accounts, and discharge him more sparingly. Now let us give place; M. Rider is at leyngthe to tumble into his matter in controversy, after his long peregrination to cross, charm, greek, and reprehensions.  

Rider.  54. But now to the rest of the body of the text and controversy.  
Wherein first let us examine whether your two propositions, this is my body, and this is my blood of the new Testament, etc. be proper or figurative: literal, or Sacramental. For if they be improper, borrowed, figurative and Sacramental, they prove neither your Transubstantiation: nor your carnal real presence, but even plainly disprove them. 
Augustin de doctr. christiana, lib. 3, cap. 16. pag. 23. Parisijs. 1586.  Saint Augustine's rule before recited, if you would be ruled by it (but neither Scriptures nor Fathers can rule you, but you will over rule them) would presently satisfy you, that these two propositions must be figurative: the latter you confess, but the former as yet you will not. His words again for the Readers good I will repeat: and they be these: If the scripture seem to command any vile or ill fact, the speech is figurative; as, Except ye eat the flesh of the son of man, and drink his blood, you shall have no life in you: Facinus vel flagitium videtur jubere, Christ seemeth to command a wicked act, (that is, carnally and grossly to eat Christ's flesh, 

Ether confute S. Aug. or confess your error: the first is impossible, the second were commendable. Read it: it contains but 6. or 7. lines.  
The marginal note there, condemes your literal fence   etc. it is therefore a figurative speech. So that Augustine thus reasons against you. To eat Christ's flesh and drink Christ's blood corporally, is a heinous thing, therefore Christ's words be figurative: so that if to eat Christ's flesh with our mouths, and tear his flesh with our teeth, as also actually drinking of his blood be heinous and wicked: why do you so eagerly press the literal fence of these your two propositions, against truth, against faith, and the ancient Fathers,  
Augustine in that short 15. chap. of the same book immediately going before, wisheth always the interpretation of these and all other figurative speeches, to be brought ad regnum charitatis, to the kingdom of charity, to have their true exposition. Now if you expound this literally and properly, you forsake Augustine's rule, charity's kingdom, and the Apostolical and Catholic exposition. It is but small charity to devour the food of a friend, but to eat and devour corporally and gutturallie the precious body and blood of our Christ and Saviour, it is no charity. Nay (saith Augustine) it is plain impiety, and a wicked and a most damnable fact. And so to prove the action lawful, 
Augustine would have you Catholics, but you will he Caphernai●● & Cannibals.  the kingdom of charity hath ever taken these and the like propositions to be figurative, and the sense to be spiritual. Therefore if you will be loyal subjects of charity's kingdom, show your subjection to her charitable and Catholic exposition, otherwise you will stand indicted of spiritual and uncharitable rebellion.   

That protestants by their own principles, can not affirm Christ our Saviour, not to be spiritualy itself in the Sacrament. Also that S. Augustin disproveth them.  
54. HIs late saying, that he hath my hand, 
Fitzimon.  to the great errors (which most safely he keepeth with him) I grant to be true, yet not to, but against the errors which to his perdition most safely (as he saith) he keepeth with him: which as a candle by fingers snuffed, leaveth blackness, and burning, to the snuffers hands, remaining by their detraction, more clear, and in itself mor delytsome. As in all our process by God's grace it hath, and shall, more and more appear. It is first the 32. untruth, 
The 32. untruth.  that if these words of Christ be figurative, and Sacramental. This is my body, this is my blood of the new testament; they will plainly disprove our transubstantiation. For it hath been oft professed, that we allow (but not only as you do) spiritual, and figurative sense of these words, not excluding real substantial, and literal. It appeareth in the numbers 14. 15. 31. 34. 40. 42. 46. 49. etc. You have bound yourself in your first position, for which you reply, as it is engrossed by yourself, to stand upon a spiritual presence only, to the faithful believers. Therefore no testimony or allegation will avail you, where in, only spiritual, or only figurative is not comprised. Nay, if it contain the word spiritual, it must be also impertinent to your purpose, unless you recant your agreement with the protestant martyrs: who sealed with their blood, as Fox delivereth, 
Fox. Acts & Monum. pag. 1529.  that the difference of doctrine between the faithful and papists concerning the Sacrament is, that the Papists say that Christ is corporaly under, or in, the form of bread and wine, but the faithful say, that Christ is not there, neither corporaly, nor spiritualy. Behold how you are engaged, that neither can you hold corporal, or the so much spoken of spiritual, 
Caveat in answer to our allegation of Tindal c. 1,  unless you degenerate from your protomartyrs, & primative protestancy, to whom, and which, you have bound yourself in express words to agree in unity and verity of doctrine.  
Now to our matter, and S. Augustins words; First, he doth not say, that they be figurative, only; & consequently are not against us, (as appeareth in the numbers lately specified) nor for you. Secondly, he disputeth not against our belief, but against the Capharnaits: 
August. tom. 9 trac. 27. in joan.  of whom he saith; Sicut illi intellexerunt carnem, non sic eg● do ad manducandum carnem meam; as they understood flesh, not so do I give my flesh to eat. But how, saith he, did they understand flesh? Quomodo incadavere laniatur aut in macello venditur; As it is torn from a carcase, or sold in a shambles. In such sense only, and to such conceits, would S. Augustin have Christ's words to be esteemed figurative; to wit in regard of them who as S. Cyrill (l. 4. in joan. c. 22.) saith; Add immanes ferarum mores vocari se à Christo arbitrabantur, incitarique ut vellent crudas hominum carnes manducare & sanguinem bibere; They surmised that they were provoked after the savage manners of beasts, to eat man's raw flesh, and drink his gore blood. Whereas Christ did far otherwise intent it, as that he would be eaten in the likeness of bread and wine, which were figures of his operations in our souls. But to say, that for the seeming of Christ's words to be horrible, or to be taken figuratively, his substantial, and real presence should be excluded; 
August. tom. 6. con. adver. leg. & prophet. l. 2. c. 9  is most remote from S. Augustins intention, and all his writings. Behold here but one, yet infallible and palpable, proof thereof. Mediatorem Dei & hominum hominem Christum jesum, carnem suam nobis manducandum, bibendumque sanguinem dantem fideli cord, & ore suscipimus: quamuis horribilius videatur humanam carnem manducare, quam perimere, & humanum sanguinem potare, quam fundere; We receive with faithful hart and mouth, jesus Christ man, Mediator betwixt God and man, giving his flesh to eat, and his blood to drink: although it seemeth more horrible to eat the flesh of man, then to kill, and to drink the blood of man, then to shed it. Doth is seem horrible to eat Christ's flesh, according to S. Augustin, and to drink his blood? yea more horrible then to kill? yet he assureth us, that not withstanding such seeming, we should eat and drink, not his figure, but his flesh and blood; not in faithful hart only, but also by mouth. Alas let S. Augustin alone, in life a Catholic Friar, or Monk; in his books, a Catholic doctor; in both, an enemy, and triumpher, against heretics. Hitherto you have never brought S. Augustins testimonies, 
●. Reg. 11.  but as Urias took infortunate letters, to his own destruction.  

Aug. l. 3. de. Ciu. c. 16.  Further S. Augustin would have these figurative speeches so long to be accounted figurative, till charity consist with their meaning. Out of which you infer, that Christ can not be eaten corporalye, it being, say you far against charity. But this consequence, is far against Charity, 
Ex Serm. de verbis evan. Citatur a Beda 1. Cor. 10.  and verity. Witness, the same S. Augustin, saying: Quis invitavit? quos invitavit? Et quid preparavit? Inuitavit Dominu● servos, & preparavit eis cibum seipsum. Quis audeat manducare Dominum suum? & tamen ait: qui manducat me vivit propter me. Quando Christus manducatur, vita manducatur. Nec occiditur ut manducetur sed mortuos vivificat. Quando manducatur reficit, sed non deficit. Who hath invited? whom hath he invited? and what hath he prepared? our Lord hath invited his servants, and prepared himself meat to them, Who dareth devour his Lord? yet never the less he saith: who eateth me, liveth because of me. Where Christ is eaten, life is eaten. Nether is he killed, that he should be eaten, but he quickeneth the dead. When he is eaten, he feedeth, but is not impaired. Lo, whether S. Augustin thinketh it inconvenient, or against charity, for any to eat his Lord, himself being the inviter, himself the preparer, himself the food! Lo, whether the eating of Christ, be a tearing, digesting, or consuming of Christ! 
Tom. 2. epist. 50. ad Bonifac. in fine Tom. 5. de Ciu. l. 2. c. 25.  But would you know what is to be against charity's kingdom? S. Augustin answereth: Non est autem particeps divinae charitatis, qui hostis est unitatis: he is not partaker of divine charity, who is an enemy of unity. No catholic saith he no fruitful communion.  
Therefore, good M. Rider, 
Aug. To. 10. de verb. Apo. ser. 22. circa finem.  let this golden exhortation of S. Augustin take place, after so many misinformations of his persuasion. Would God, saith he; they would not fear them to whom long time they have sold error, for they respect them: they are ashamed toward human infirmity, and not toward invincible verity. And they fear to be expostulated with all in this manner. Why therefore have you deceived us? why have you seduced us? why have you affirmed so much ill, and falsehood? They should answer, if they feared God: it was human to err, but diabolical through animosity to remain in error. And a little after: Let them say to their believers we have failed together: let us retire from error together. We have been guides to you, and you followed to your fall: will you not follow us when we conduct you to the Church? I pray God this exhortation may take effect, according to the intention, and worth thereof. In the mean time, it is the 33. untruth, that we overrule Scriptures, and Fathers. 
The 33. 34. 35. 35. 37. untruth.  The 34. that we confess to be figurative (that is as you understand, only figurative) these words of Christ: this is my blood of the new testament. The 35. that Augustin reasoneth against Capharnaits, who would not believe the words of Christ, no more them protestants in these times. The 36. that by our literal exposition, we forsake Augustins rule, charity's kingdom, Apostolical and Catholic exposition. The 37. that we be Caphernaits and Cannibals. I will not requite his Theons style, and bad demeanour; knowing, that it is for want of matter, because; 
Eccli. 21.  non est sensus ubi est amaritudo; there is no sense, where there is bitterness. If vaunting were victory, reproaches reproof, despising disconfiting; M. Rider had been as victorious as Cesar, or Alexander; as subtle, and solid a disprover, as a second prophet Daniel; as great a vanquisher, as the fair king Arthure.  

Rider. Amb. lib. 4. de Sacrament to. cap. 5.  55. Ambrose is of the same opinion with us against you, saying, Fac nobis (inquit) oblationem ascriptam, rationabilem, acceptabilem, quod est figura corporis & sanguinis Domini nostri jesu Christi: make unto us (saith the Priest) this oblation, that it may be allowable, reasonable, and acceptable, which is a figure of the body and blood of our Lord jesus Christ. And Ambrose presently after, saith, the new Testament is confirmed by blood, in a figure of which blood, we receive the mystical blood: By these words the Reader may see, that Ambrose and the Church in his days, took it not for the natural body of Christ, but for a figure of his body, and therefore cease to brag here to the simple, of Ambrose, and Augustine, for they are not of your opinion.  

Innocent. Papae lib. tertius ca 12. Fol. 148. and there shall you see the foolish and fantastical reasons the Pope gives for those said crosses.  And in the Canon of the Mass, you have these words of Ambrose in that part which gins (Quam oblationem) but you deal deceitfully with God's people: for you leave out these words, quod est forma corporis, and there dash in five red crosses, and still teach the people, it is Catholic doctrine and the old religion, but these jugglings with the Fathers must be left, or else good men that follow those Fathers, will doubt that God's 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 foully, or rather worse used than S. Augustin. Compare M. Rider's words and these together, in the very same chapter. In sanctis manibus suis accepit panem. Antequam consecretur, panis est: ubi 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 jesus testificatur nobis quod corpus suum accipiamus & sanguinem. Numquid debemus de eius fide & testificatione dubitare? In his sacred hands (saith S. Ambrose) he took bread. Before it be consecrated it is bread: but when the words of Christ come, it is the body of Christ; then hear him saying, take and eat of this all: for this is my body. And before the words of Christ, the chalice is full of water und wine, When the words of Christ have operated, the blood is made which redeemed the people. A little after: Our Lord jesus himself testifieth unto us that we receive his body and blood: should we doubt of his truth and testimony? Can you M. Rider, 
Ambros. l. 4. de Sacram. c. 5.  in either godly, or honest disposition, conceive S. Ambrose thus speaking to think that in the sacrament was not the natural body of Christ, but only a figure thereof, because he mentioned (as we profess) a figure to be therein? Can you mistake without deep hypocrisy these words of his: but when the words of Christ come, it (which before consecration was but bread) is the body of Christ: the blood is made, which hath redeemed the people? Is not this a shameless resolution in making denials, affirmations, an act of such a careless man as is mentioned in Horace, who had forfeited his credit abroad among all men, friends, and foes, yet feigned to them of his private howshould, that all went well, and nothing against him? saying: Horatius lib. 1. Satyra. 1. 
Populus me sibilat at mihi plaudo ipse domi. The world doth hiss at me, but yet I applaud to myself at home.   
For opposition, of S. Ambrose, to protestantcy, Causeus said, he was bewitched by the devil. And truly in this point, as after in treating of him in particular shall God willing be notified, none was ever more opposite to them, than he. How loud, therefore, 
The 38. untruth.  hath M. Rider made his 38. untruth, that Ambrose, and the church in his days, thowght with him against us? But a mercenary mind to please man selleth itself, rather than it would seem disproveable. S. Aug. late exhortation (I fear) will not benefit one of this humour.  
56. And Augustine else where saith, 

Rider. Aug. in ●narratione Psal. 3. pag. 7. col. 1. Printed at Paris. anno 1566.  
August. tom. 6. contra Adimant. cap. 12.   Christ commended and delivered to his disciples the figure of his body and blood. And Origin saith. Not the matter of bread but the words recited over it doth profit the worthy receiver, this I speak (saith he) of the typical and figurative body, which is in deed the Sacramental bread: Upon the 15. of Matthew.  
Augustine confuting Adimantus the Heretic, that held that the blood in man was the only soul of man: answered, it was so figuratively, not otherwise: and to prove it he useth this proposition of Christ, Hoc est corpus meum, this is my body saying, Possum etiam interpretari illud praeceptum in signo positum esse: non enim dubitavit Dominus dicere hoc est corpus meum, cùm signum daret corporis sui. I may (saith Augustine) expound the precept of Christ figuratively: for the Lord doubted not to say this is my body, when he gave the figure of his body. Augustine saith, Hoc est corpus meum, is a phrase figurative, you say no, but it is literal. Now let the Catholics take this Friendly Caveat to heart, for they have no reason to follow you, that forsake the Fathers: and here may you see that our exposition is ancient, Catholic, and Apostolical, yours new, private, and heretical.  
Tertullian an ancient Father saith, Acceptum panem & distributum discipulis, 
Tertull. lib. 4. contra Martion. pag. 133. line 26.  etc. The bread which was taken and given to his disciples Christ made his body, by saying, this is my body, that is, the figure of my body, what could be more spoken of them for us against you. 
Hierome super 26. Math. Ambrose in 1. Cor. 11.  And Hierome calls it a representation of the truth of Christ's body and blood, and not the body and blood. And Ambrose seconds his former sayings in these words: In edendo, etc. In eating and drinking the bread and wine, we do signify the flesh and blood which was offered for us: so that they do, but signify the flesh and blood, they are not the flesh and blood. 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, etc. We offer indeed but in remembrance of his death, this sacrifice is a token or figure of that sacrifice, the thing that we do is done in remembrance of the thing that was done by Christ before, etc. Here is a manifest place against you, 
Chrisost. in hom. 11. Math.  which you shall never answer. And elsewhere he saith, in the same sanctified vessels there is not the body of Christ indeed, but a mystery of the body is contained.  

Clemens Alex. in padago. lib. 1. cap. 6. pag. 18. line vlt. & pag. 19 line 1.  And Clemens Alexandrinus who lived 1300. years ago saith, Comedite carnes meas & bibite sanguinem meum, etc. Eat ye my flesh and drink my blood, meaning hereby under an allegory or figure, the meat & drink that is of faith, of promise. And the same reverend Father in his second book and second chapter of his Padagogi, and 5. pag. and line 21, 22, 23. hath these words: Ipse quoque vino usus est, nam ipse quoque homo, & vinum benedixit, cùm dixit accipite, bibite, hoc est sanguis meus, sanguis vitis, etc. For our Lord Christ used wine, and blessed wine, when he said, take drink, this my blood, the blood of the vine, (the word) which is shed for many for the remission of sins, doth signify allegorically the holy river of gladness.  
Out of which I note: First, it is sanguis vitis, the blood of the grape properly, and that is wine. It is called Christ's blood sacramentally, and by way of signification. secondly, it appears to be figurative in this word (shed) for the blood of the grape (which is wine) was not shed for many, but the blood of Christ. But you will say it is true, before consecration but after consecration it is Christ's very natural blood. No saith Clement immediately following, Quod autem vinum esset quod benedictum est, etc. And that it was wine which was blessed, he showeth again, when he saith to his disciples, I will not drink of the fruit of the vine, etc. Out of which premises I note three things: 
Read Clement. follow Clem.  First, that that which you call consecration, this learned Father calls it benediction. secondly, that after consecration the nature of wine remaineth still, and it is not changed as you imagine. Thirdly, that the phrase is figurative and not proper. 
Beda in Luc. 22. page. 476.  And venerable Beda our countryman tells you, that in England in his time, the text was taken figuratively. The solemnities of the old Passover (saith he) being ended, Christ cometh to the new, which the Church is desirous to continue in remembrance of her redemption, that in stead of the flesh and blood of a LAMB, he substituting the Sacrament of his flesh and blood in the figure of bread and wine, might show himself to be the same to whom the Lord swore and will not repent, etc. Beda called it not the natural body 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 many others, which I omit for brevities sake, all of them being ancient approved writers, and all of them of your own Prints, do hold with us against you, that your propositions be not proper but Sacramental, improper, significative, representative, allegorical, & figurative, which greatly wounds the body of your cause; and will weaken your credits with the Catholics.   

How the Father's granting a figure, yet deny a figure as it is taken by protestants.  
56. I Grant with S. Augustin the B. Sacrament to be a figure of Christ, but require that you show him to approve it, 
Fitzimon.  a figure, only. I grant with Origen, it is Christ's typical body: grant you the rest of his opinion in his own words delivered. The law of God (saith he) now, not in figurs or images as before, but in the very form of truth is acknowledged. 
Origen. hom 7. in lib. Num.  And what before were in an obscurity shadowed, are now acclomplished in their form, and truth. It followeth: Before was baptism in a figure in the cloud and in the sea; but now regeneration is in form in water and the holy Ghost. Then was Manna in a figure meat: now in form is the flesh of the word of God true meat; according as he said, my flesh is meat truly, and my blood is drink truly. I crave no more than Tertullian affordeth, 
Tertull. l. 4. con. Martion.  (as appeareth in the numbers cited in the 54.) That Christ made the bread which was given to his disciples his body, by saying this is my body; that is the figure of his body; in outward appearance, as in the foresaid numbers is avouched: 
Tertullian. l. de resurrect. Carnis.  Grant you also, with Tertullian, that Caro corpore & sanguine Christi vescitur ut anima de Deo saginetur; the flesh (& not only the soul) is fed with the body and blood of Christ that the soul may be fat in God. 
Hieron. ad Damasum de prodigo filio.  Withs Hierom I consent, that the Sacrament is a representation: do not you also impugn him, saying; Ipse salvator est, cuius quotidie carne vescimur, cruore potamur; It is our Saviour himself, 
Ambros. l. 4. de Sacram. c. 14.  with whose flesh we are daily feed, whose blood we drink. I subscribe to S. Ambros, that it is a signification: do you no less, that after consecration it is the flesh of Christ. I allow with S. Chrysostom, it is a remembrance, 
Chrysost. hom. 60. ad pop. Antioch.  and exemplar of Christ's sacrifice upon the Cross, (for of that he speaketh:) do you no less when he saith, that in the Sacrament Christ is with us; non fide tantum, sed & ipsa re; not in faith only, 
Clemens Alexandrin. loco citato a Ridero.  but in very reality. I profess with Clement Alexandrinus, to receive Christ (as he speaketh, (which is nothing to M. Rider's intention) and all other ways it may be interpreted) under an allegory, or figure, as meat of faith &c: I confess also; Ipsum salvatorem intra pectus suscipi; that our Saviour himself is received into the breast. I grant all, 
Beda in Luc. 22.  that you allege out of Beda: do you also, not contradict your own pretended witnesses, but profess in the figure of bread and wine, is the Sacrament of Christ's flesh and blood.  
Behold M. Rider you have purchased, that all which you have here produced (excepting untruethes) is freely and liberaly permitted: but far from your purpose, or profit. Is it because a figure, or allegory is witnesed and that not only, or without contradicting the substance, that you and your only figure should seem benefited? I say with God's word, and mark 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 Father's substance: will you infer, that therefore he is not the self same substance, with the Father? I say Christ is spiritualy and figuratively the head of his Church: will you infer, that therefore he hath not a material head? I say that his baptism, and Cross, are taken some time spiritualy, or figuratively: will you infer, that therefore his material baptism, and sensible suffering, should be excluded? I say that he was habitu inventus ut homo; Philip. 2. in shape found as a man: will you say that therefore he was no man? It is no less against Scriptures, and Fathers, to do the one, than the other; to exclude substance in the Sacrament for being together a figure, and to do it in the instances alleged. Therefore as I grant, and show, figure and verity, spirit and letter, shadow and substance, by every autheure by yourself produced; so reciprocally do not misinform any longer, but say, although they affirm figure, spirit, and shadow, so they do not contradict, verity, letter, and substance. Otherwise every Reader will condemn your honesty, words, and learning, as but a figure without verity, a spirit without letter, and shadow without substance. Isichius, in levit. l. 6. c. 22. So certifyeth, saying. He receiveth by ignorance, who knoweth not this to be the body and blood according to the truth. Which is as much to say; as who by faithless faith receiveth a figure, without truth of the thing figured; he hath received according to ignorance, and infidelity.  
But to your 4. Notes, 1. ground upon Christ's blood called wine; 2. consecration called benediction; 3. wine not changed because still called wine; 4. figurative phrase, therefore not proper: I answer to the first, and third, that it is a custom in God's word, and not only in holy Fathers, to call things altered, by their former names, or according to the outward likeness they represent. 
Exod. c. 7. To●. 2. Gen. 18.  As for example: Aaron's rod devoured their rods: whereas they were now no rods but Serpents. Raphael is called a young man; three angels three young men, according to their only outward resemblance. I answer to the second, and last, that the name benediction doth rather approve the consecration, then disannul it, and the name figure not exclude propietie as aforesaid.  
The premises considered, no man will deny the 39 untruth, 
The 39 untruth.  to be, that his exposition is ancient, Catholic, and Apostolical, ours new, private, and heretical. Pardon him, being of their fellow ship, whose spirit consisteth, as Vincent. Lirinensis cap. 26. saith, in contrariety; ut ignorantia scientiae, caligo serenitatis, & tenebrae luminis appellatione fucentur, that ignorance with them masketh under the name of knowledge, clouds, of clearness, and darkness, of light. So that as Luther himself confesseth, the days are come; in quibus omnia libentissime docemus & audimus praeter ea que sunt an●iquae & solidae veritatis. Luth. l. cont. Catharin. Wherein he and his compagnie, do most willingly hear, and teach all things else, beside things that are of ancient and  verity. Therefore as I said pardon him, in following his trade, and their train which is now described, when he claimeth his profession to be owld, and ours new. Let us only be his Referendaries for escapes, or untruethes not to be omitted in his confession, when God of his infinite clemency will grawnt him grace (for which I pray, perhapp as much as himself) to repent. The 40. 
The 40. 41, 42. untruth.  untruth that we might never answer his objection out of Chrisostom: as also that in the 11. hom. upon Matthew he hath any word of what is by M. Rider alleged. The 41. that Beda telleth, in England in his time, the text was taken figuratively. The 42. That these Fathers do howld against us; whereas we profess in every place, as much as from them can lawfully be challenged. Let fover or five small untruethes pass among the rest, that it be known I keep the bulk as small as is possible.  
57 But you will say these testimonies of these Fathers, 
Rider.  though of your own Prints, yet they prove nothing against you, unless the Church of Rome should receive and allow that exposition of the Fathers to be Catholic. If you should so reply, surely it were a weak replication, and subject to many 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 reply to blear the eyes of the simple, yet will I frustrate your expectation: for now I will show you that the ancient Popes and the ancient Church of Rome held as these Fathers did: that the proposition (Hoc est corpus meum) to be significative and improper, & therefore figurative against your opinion. You shall hear the Church of Rome deliver her own mind with her own mouth, which you cannot deny, her words be these: Ipsa immolatio carnis quae sacerdotis manibus fit, Christi passio mors crucifixio dicitur, non rei veritate sed significant 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 den●● but this Pop● was a Protestant, and if this canon be Catholic, then is your carnal presence antichristian.  and crucifying of Christ, but not in exactness of truth, but in mystery of that which was signified: and the gloss there maketh most plain against you. Dicitur corpus Christi sed improprie, ut sit sensus, vocatur corpus Christi id est significat corpus Christi: It is called the body of Christ but improperly (that is figuratively) that this be the sense: it is called the body of Christ, that is, it signifieth the body of Christ.  

Fitzimon.  57 How M. Rider abused the decretals, and how by them he received utter destruction to his cause is demonstrated in the 46. number. Yet now again he kicketh against the prick: well then, doth the text, and gloss say, that the immolation of the priest is called improprely the passion and death of Christ? Truly, and so will all Catholics say the same. For who ever heard the mass of the priest to be properly the cruental act of the jews against Christ, or called the cruental sacrifice on the Cross? This is as much against us; as when we grant it to be true, we lose no more thereby, than a candle doth in giving light to another candle, reserving as much light in itself, as if it had lighted none. So although we affirm all that is now produced, M. Rider's suit is granted, and our light nothing diminished.  

Rider.  58. I will allege in this case other Popes, and the faith of the Church of Rome in another age, whereby the Reader may plainly see, that the ancient Popes and ancient Rome had the true succession in doctrine which we stand now on, not that false succession of the place, and a rotten worm-eaten chair that you brag of: 
De consecratione dist. 2, Panis est in altar, Glossa ibid. page. 435.  the gloss speaketh thus against your literal sense 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 own confession that bread should be the body of Christ.  Now gentle Reader see the wrong the late Popes and Priests offer to the Catholics of this kingdom: they would have them embrace that for faith, which the old Church of Rome held for heresy: that for possibility, which she saith is impossible. Why, would you have us to believe that which you yourselves say is impossible. This all the jesuits and Priests in Christendom cannot answer.  
If you say these two Popes and the Church of Rome then taught the truth, why do you now dissent from the old Roman faith? If you say the Popes and Church of Rome then erred, you will be counted an heretic: and therefore in Gods fear confess the truth with us and the old Church of Rome, and deceive the Catholics of this kingdom no more, with this literal sense 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 Catholic faith.  

Fitzimon.  58. Here is great want of integrity. In the gloss alleged, is affirmed, that the saying, it is impossible, that bread should be the body of Christ, should be taken, according to a sound manner: to wit, during the being thereof, bread. For, the saying, that of bread is made the body of Christ; Ita ut post consecrationem, non sit iam ibi panis, sed verum corpus Christi; So that after consecration, bread is there no longer, but the true body of Christ; is towld to be the sound manner, and meaning intended in the very same text, and gloss. Whether then, can he seem to any men, Catholics or others (which had the face and conscience to misreport this gloss, and to inform the decretals, thus destroying protestancy to stand for protestancy) worthy to be holden a lawful Preacher, or a faithful witness, or conscionable informer, or as being a godly, spiritual, honest preacher, (when so many others his betters are in great extremity) to have yearly above 1500. raziers or cowmbs of corn, besides other commodities, in such a choice deanery? I know not how many untruethes (besyd all other faultiness) any other would score up in these words, which I calculat but for the 43 untruth only. 
The 43. untruth.  Let others imagine, what discontentment and tediousness, any religious mind might conceive, to incountre so contrarious a spirit, or such a spirit of contradiction, against known truth.  
59 And I will add one other Pope's 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 deny this Pope to be a protestant in this point.  veritas autem dum corpus & sanguis Christi in veritate interius creditur. The body of Christ which is taken from the Altar, is a figure so long as the bread and wine are seen unreceived, but the truth (of the figure) is seen when the body and blood are received truly, inwardly and by faith into the heart.  
Now the gloss in that place expoundeth the text and saith. Corpus Christi est sacrificium corporis Christi, alias falsum est quod dicit. The body of Christ in the text signifieth the sacrifice of the body of Christ, otherwise it is false.  
Out of which I note, the Church of Rome calls the outward Elements Christ's body, that is, a figure of his body, being not received though consecrated.  
Secondly, that the body of Christ, whereof the Sacrament must be a figure, 
The Pope's gloss against the Pope's text.  must be received by faith into the soul, not by the mouth into the stomach: Now the gloss saith, the text is false, unless, etc. But I leave the jar to be reconciled by you, who be the Pope's friends, yet this I say, 
And Gelasius another Pope more ancient than those against Eut. is of this opinion.  Maledicta glossa quae corrumpit textum.  
These three Popes and the Church of Rome in those days (it was before the birth of your Transubstantiation and your carnal presence) jumped with all the old Fathers, and the Primitive Church that lived the first six hundred years after Christ, and say it is called the body of Christ, the flesh of Christ, the passion and death of Christ, but not rei veritate, not indeed and truth, but mystically, significativelie, improperly, figuratively, and by way of representation, and that it is impossible otherwise to be the body of Christ.  
Yet when we speak of figures in the Sacrament you mock us. When we say the phrase is figurative, therefore the sense must be spiritual. You deride us, as mis-interpreters of Scriptures and Fathers. But if your leisure and learning would afford you but favour to read with a holy devotion, the canonical Scriptures, & the ancient doctors of Christ's Primitive Church, that left us these lessons for our learning, you should see that we learn what they taught, and do what they said, & you follow not what they commanded, because you know not what they have 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 express sense thereof, and title prefixed to this chapter: to signify our believing Christ's body both substantialy and also figuratively, in the Sacrament. If any learned man confer this said text, and as it is interpreted by M. Rider; I request him not to spite or spit at his memory, but to pity it. For, to have thus construed, it is a figure as bread and wine are scene extra owtwardly; he translateth, as they are seen unreceaved. Secondly, for what he should interprett; but it is the verity, as the body and blood of Christ in truth is believed inwardly; he inserteth a parenthesis, making the truth to be of the verity of the figure, and not of the body of Christ. I protest before God and his Angels, that grief, and shame of his misdemeanure, do avert my mind from being employed to unfold, and refute him, and procure me to overslipp much filth, deserving to be sharply, and in the most heinous manner reproved. But I pray you, considre notwithstanding these faults apparent to all eyes, in these words of his in the text, and margin: This all the jesuits & priests in Christendom can not answer: you can not deny this pope to be a protestant in this point: confess the truth with us, and the owld Church of Rome. He that told you before himself, that S. Bernard living in the year 1190, was in the palpeblest time of grossest supersttion meaning thereby papistry, here forgetting himself, informeth, that the decretals, and pope's therein alleged, collected by Gratian at the same time of S. Bernard, (by his saying most superstitious) do stand for protestantcy. He that would not be tried but by the Fathers of the first five hundred years, professing the world soon after to have apostated into papistry) is now come to claim the decretals compiled after a thousand years. He that in claiming the same Fathers, as appeareth in the 46. number, the number precedent, and in this present number, is beyond all controversy, utterly foiled and forsaken of them; and therefore justly doth multiply the 44. and 45. untruth, (that the least be spoken) in the foresaid bowled, assured, and reiterated protestation.  

The 44 45. untruth. Lactant. l. 5. c. 3.  Anaxagoras is generally reprehended by all men, that contrary to sense and understanding, only to be singular, he would confidetly, shamlesly, and contentiously affirm, snow to be as black as ink. Have we not found an heyer to him, who can face out black to be white, that is reproofs to be approbations, denials affirmations, owld to be young, falsehood to be truth, darkness to be light, substance to be figurs, preaching to be communion, the owld testament to be as fruitful as the new, the primative Church and Fathers to have been late sectaries, Catholic to be heretical, etc. I bequeath then, as in my testament, to ensuing posterity, that hereafter, when men desire to specify any readers of such resolution as had Anaxagoras, and his foresaid successor; they bestow on them, for a perpetual memorial, of such ancestors, not that they are impudent, contentious, frantic, depravers, desperate, falsifiers, corrupters, against all pregnant and palpable truth, but only without all injury, that they ride, or are Riders. As for his annotations that the church calleth the outward elements according to their appearance, a figure; and that the body of Christ must be received into the soul; unless he doted, he would not think any prejudice thereby to our cause. For we grant both to be true: but without being only a figure; or food of the only soul. His opposing the gloss, and text, as contrary, they being evidently most concordant, and the gloss only telling the text to be intended of Christ's body not in extensive manner, but as it is a sacrifice; also his addition that because it entereth the soul, it can not not entre the body; what stupidity doth it not contain?  
60. 
Rider.  Now briefly I will acquaint the Reader only with the times when these Doctors lived, and the places where they taught this doctrine: and then we shall see whether this your literal exposition, of Hoc est corpus meum, be Catholic or not.  

Clemens Alexandrinus was divinity Reader in the famous city of Alexandria in Egypt. In the year of our lord 
If you will read advisedly these Fathers, you shall see plainly your own errors.  107  
Origen was his scholar, and succeeded Lectures in the same place, 204  
Tertullian Divinity Reader in Carthage, in Africa. 206  
Ambrose Bishop of Milan in Italy. 370  
Hierome Divinity Reader in Stridona in Hungaria, and sometime in Slavonia. 387  
Chrisostome Bishop of Constantinople in Gracia. 406  
Augustine Bishop of Hippo in Africa. 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 Cities. Nay, which is more: neither Egypt, Italy, Hungaria and Slavonia, nor England, which are famous kingdoms, Nay which is most of all, the three parts of the world, Asia, Africa, and Europe, never heard, or had such a literal exposition, of Hoc est corpus meum, for at least eight hundred years after Christ, and yet your jesuits and priests will have their doctrine to be Catholic, 
Vincentius adversus Hereticos. That is, truly catholic saith he. Quod semper ubique & ab omnibus est creditum.  which cannot be, unless it were at all times, and in all places, and of all persons received; for so your Vincentius defineth Catholic doctrine. And here you see that for the three parts of the world, and for many hundred years after Christ it was not known. And therefore it is neither Apostolical nor Catholic.  

Fitzimon.  60. One that faileth to be a physician, might perchance not be an ignorant musician; or not being a gardener, might yet be a hors-corser. So in degrees of learning, he that can not write well, might yet perhapp endite well; he that is no rhetorician, might yet be a grammarian; he that is no poet, might yet be a linguist; he that is no divine, might yet be an antiquarist or chronicler. But to fail in all degrees, and sciences, without knowing any one faculty sound, and yet to profess a general skill universally, and to possess such a deanery entirely, showeth the Muses to be stepmothers to his constitution, himself to have lost great time in following some other more convenient profession, and that Church livings are run clean out of their wont channel, as soon to a Dunce, as a Doctor.  

Sarcerius in postilla domin. 10.  A reforming brother, by name Sarcerius, maketh this plain confession: jam ferè in proverbium abijt, satius, & tutius esse, in rebus civilibus cum Mercatore Papista agere, quam cum eo qui se evangelicum iactat. It is now almost gone into a proverb, to be more expedient, and safe, to deal in civil matters (for the point of belief, and true protestations) with a Papist Merchant, than one that boasteth himself a preacher of the gospel. Experience in all times, and places, hath, and doth discover these good gospelers to deserve to be thus mistrusted by their approved legertimain in their informations, and protestations; wherein they sell, or exchange their conscience and credit, for a short applaud of ignorant popularity. For it is not only their profession, saith S. Ireneus, 
S. Iron. l. c. c. 15. S. Greg. Naz. ora. 2. de pace.  and S. Nazianzen, but their perfection, by false sleights to disguise falsehoods, for truths; that every of them is so much preferred to his companion, by how much he doth excel him, in impudent forgeries. Do not you behold, how countries, cities, and places are now towld to have been formerly Protestant; and so towld, as the particular times, situations, and many other particulars, are numbered for greater persuasion, by one of them, who in the 21. number deny all antiquity, disclaim all Fathers, and in the 34. number confessed a late begyning, and light, never before known in other places? Do not you consider, how both parts of this contradiction, are as vehemently, and contentiously affirmed to be true, by preachers of the Gospel, as is possible, although it be impossible that both could be true? Conjecture then, whether these former foul imputations be not by them deserved. But let us examine point, by point.  
You have, or might have perceived, from the 54. to the 57 number, how untowardly M. Rider by mangled evidences, stoutly avouched Clement Alexandrinus, Origen, Tertullian, Ambrose, Hierom, Chrysostom, Augustin, and Beda, to stand for him, and to impugn our opinions. In which numbers, all that he allegeth out of them for the most part, being granted to him; yet is it showed, that he is as naked for any favour from them received, as Adam (after his rich reckoning to have been as God) remained, when he had eaten the prohibited apple. Nevertheless, he knitteth up his accounts with a total sum of all Doctors, for these foresaid eight; all cities wherein they dwelled, by way of consent to their verdicts; all country's, wherein such cities were, by conformity in one and the same belief; and consequently, Asia, afric, Europe, are inferred, to concur in their persuasions. I grant also, this collection, or summing of accounts, to be allowable among Catholics: although among reformers, it hath no manner of sequel. For, if Cartwright in succession of time be alleged, to affirm, or deny any matter: will it be supposed that Whitgift consenteth (think you) thereto? The same I might by induction delate of the residue: as after is testified, upon the article in the Creed, 
In the 21. numb.  of the Communion of Saints. Whereas therefore, by testimony of all principal Protestant's of all sects, in the world, the foresaid Fathers to whose belief Asia, afric, and Europe are by M. Rider linked, do belong to us; and also, whereas in the foresaid numbers, and in all this book, they themselves do confirm the same: can M. Rider escape, from condemning his own profession, to have wanted approbation in all Asia, Africa, and Europe, if there be any worth, or wit, in such his deduction?  
Moreover, that you may conceive his skill in Chronologie of times, (which is the most sensible part of learning, to all sensible capacities;) I will not disclose it in foreign authors, but in his own Country man, Beda, whom he should know best. Although he might find in his own relation, that he lived, in the year 731. and also longer, until the year 776. never thelesse M. Rider placeth his life, anno 570. Which if it be not confessed erroneus, and false, he maketh Beda to have been 206. years owld: than which, what could more absurdly be affirmed? 
The 46. untruth. Beda l. 5. c. vlt. in fine. Et in ep. de Equinoctio juxta Anatolium. ad Frat. Wicrhedam. Vide Baron. de etate Beda.  I should therefore do him great wrong, not to calculat in this gross miscompting, the 46. untruth. And that Beda peculiarly doth ratify all points of our religion (as well for the real presence, as for all other, of Masses, Matins, Purgatory, Crosses, Relics, Religious professions, Vows, Pilgrimages, Miracles, etc.,) is distinctly, and undoubtedly appearing, in his ecclesiastical English history, translated by D. Stapleton, and conjoined to the Fortress of Faith.  
As for his puritanical terming, Clement Alexandrinus, and others, for Bishops, but readers of Divinity; let him escape therewith, unperceaved; but his being a Puritan is thereby plainly proved: nor could all such his trip be specified, without much loss of time, and tediousness. If any other would demand of him, why having numbered only, to 570. years after Christ's incarnation; he inferreth thereupon, that at least 800. years after Christ, no literal sense, of Hoc est corpus meum, was once heard of; adding 230. years of his own allowance: if he obtain of him any resolution, having any literal sense; I will think it worthy to be chronicled, for a monstruous miracle. Mark well, I do not say, that he can give no arithmetical sense, by him practised; but literal sense. For it is his profession, how ignorant arithmetic so ever he useth in a point of learning; yet to use in a point of leasing a skilful Arithmetic, to make every 570, to stretch at least to 800; or else to fail of his purpose. And in this knowledge, he accommodateth himself to their manners, who are by his brethren puritans, touched to the quick, in the acts of parliament anno 13. Elizab. c. 10. & cap. 17, although in doctrine he detesteth them, as after shallbe testified. I might give some other, a like question, to propound him: for from what person, or City, or country, hath he inferred Asia, to be against us, or for him? I find none specified, belonging to Asia. I imagine, he also will have a answer, without all literal sense, or none at all. Yes surely, his truest answer willbe, that Asia followed his foresaid inductions, as well as other his deductions, his controversy.  

Questio. 4. de existentia corporis Christi in Eucharistia pag. 154.  61. And a late Friar and friend of yours, old Father josephus Angles, brings in Cardinal Caietans' opinion writing upon saint Thomas Aquinas in this manner. Per evangelium non possunt catholici hereticos convincere ad intelligenda verba haec (hoc est corpus meum) proprie: sed tenendum hoc esse solum ex authoritate ecclesia, quae ita verba consecrationis declarat. That is, the Catholics cannot convince or enforce the Heretics by the Gospel to understand these words, (hoc est corpus meum, this is my body) properly, but this exposition must be fetched and held from the authority of the Church, 
So this your religion is none of Christ's because it is not warrantted by the gospel of Christ,  which so expoundeth the words of consecration. See I pray you, what one of your leardnest Friars reports out of one of your scarlet Cardinals of Rome: that you cannot prove by Christ's Gospel these words, (this is my body) to have a proper and literal signification. So that CHRIST'S Gospel condemns your literal and proper exposition: and so your carnal presence of Christ must be maintained, from, and by, the authority of the church of Rome, though Christ and his Gospel say no.  
Alas, with what conscience dare you teach the Catholics this heresy, 
Super quaest. 75. Art. primo. Fol. 236. Printed at Venice. 1593.  which by your own confession hath no warrant from Christ's Gospel? And Cardinal Ca●etane himself writing upon your saint Thomas Aquinas speaketh to the same purpose, that the Scriptures speak nothing (express) expressly of Christ his carnal presence in the Sacrament, but only in these words (hoc est corpus meum) which words (saith he) are two ways expounded: first, properly: secondly, metaphorically. But (saith he) the master of the sentences is to be taxed, 
Lib. 4. dist. 10.  who held too much with the figurative interpretation. And there you shall see that he blusheth not to say, that your literal sense, is not from the Gospel, but from the church of Rome.  
And if your Roman Church may be both party, witness, and judge, there is no doubt but the verdict must sound on your side. And there the Cardinal handles Duas novitates valde mirabiles, which being duly examined parturiunt montes, etc. with many other forgeries and fooleries to maintain your carnal kingdom of your Breaden-god. Thus much concerning your two consecratory propositions, which by the testimony of Scriptures and Fathers be figuratively to be expounded as we say, not properly and literally as you untruely teach.   

How Caietan, and the Master of Sentences, are by him falsified.  
61. I Confess that a late Friar, might be owld in age. 
Fitzimon.  But I would fain be instructed, what proof is afforded, that concerning Angles, by him declared late and owld, is not showed little pith, or method, in such medley: Angles than affirmeth, (saith he) that heretics can not be convicted by the gospel, to understand, This is my body, properly. Why, can any doubt thereof, that hath any common sense? Do we not behold, that heretics notwith standing the gospel, do deny it? Do we not behold, that M. Rider among the rest, immediately before affirmed, that it was unheard of, in 800. years after Christ; and thereby is made an heretic, by his own alleged late, and old, Angles? Should we not remember the open protestation of a Protestant: 
Bullinger decad. 5. de caena apud Schluss. lib. 2. art 16.  Zuinglianos non posse credere Christum esse in coena praesentem, vero suo corpore, licet omnia in mundo Concilia, omnes Angeli, & Divi id iubeant credere; The Zwinglians not to be able to believe Christ to be in the supper according his true body, although all the Concils of the world, all Angels, and Saints did command to believe it? To infer, also that what can not be proved out of the gospel, is condemned by the gospel; is a blasphemous Riderian sequel. For neither the holy Trinity, nor manifold principal parcels of our belief, mentioned in the 33. number, can be proved by the gospel: yet are not condemned neither by the gospel, nor by condemned enemies of the gospel.  
And could impudence itself inform, and infer, in the words following, that Caietan professed Christ, and the Gospel, not to stand for the true, proper, and literal sense of these words, Hoc est corpus meum? 
Caiet. in 3. part. D. Th. q. 75. a. 1.  O desperate depravations! Thus Caietan discoursed. Habemus igitur ex veritate verborum Domini, in sensu proprio, corpus Christi veraciter esse in Eucharistia; & hoc est primum quod ex evangelio habemus circa hoc sacramentum. We have therefore out of the verity of the words of our Lord, in their proper sense, the body of Christ to be verily in the Eucharist: and this is the first that we have out of the gospel belonging to this Sacrament. Behold now the forehead of M. Rider, and think in equity, whether impudence enjoyed ever a more ordinary tabernacle, to seat, and plant itself, than therein. Caietan, (saith M. Rider) affirmeth that the Scriptures speak nothing expressly of Christ's carnal presence. I leave the word Carnal, to the Carnal interpreter) in the sacrament. Contrary to which, saith Caietan himself: the words of our Lord, in their proper sense, teach the verity of Christ verily being, in the Eucharist. Again: He blusheth not (saith M. Rider) to say, that your literal sense is not from the gospel. Contrary to which (worthy to wrest blushing out of a flint) saith Caietan, and that in the same place cited: this we have out of the gospel, belonging to this Sacrament.  
Is it not therefore, the 47. untruth, that we are said, not to be able, by the gospel to prove the real presence, because we are said to say, that heretics can not be convicted by the gospel? The sacred Scripture saith: 
Prou. 29.  Verbis non emendabitur servus durus: Si enim intellexerit, non obediet; By words (either of God, or man) will not the stiff servant be amended: for although he understand, he will not obey. Is it not the 48. 
The 47 48 49. 50. 51. untruth.  untruth, upon such premises, that Christ's gospel condemneth us? The 49. that by our own confessions, we have no warrant, from the gospel? The 50. that Caietan relateth proofs against us? As loud, and lewed, is the 51. untruth, Caietan to reprehend the Master of Sentences, for holding to much with the figurative interpretation; he only reporting of him, that he pursueth their error, who esteemed such words should be taken metaphoricalie.  
Gentle Readers, to you I say in the words of S. Augustin: 
S. August. l. 2. con. Petil.  We are constrained, to hear, debat, and refute these trifles, only because the seely by them be not entangled. For otherwise what grief could be greater, then to spend time, and pain, in encountering him, whose protection is to pervert disproofs into proofs, affirmations into negations, falshods into truths, foes into friends, and not to weigh sin, or shame, because he would be spoken of, and for a short time might escape uncontrowled? Upon my conscience, and honesty, if I could, I would not follow him, but by only mildest method, and modestest manner: but his inueterated, and reiterated falsifications, and blasphemies, by no Christian mind might be less rigorously pursued, then is done by me. Who could in any piety, or peaceable disposition, say, or do less to his blasphemy against the B. Sacrament, among so innumerable others, terming it a carnal kingdom of a breaden God; then to apply the words of S. Cyrill, 
S. Cyrill. l. 10. con. julia.  Nihil facilius est scurrae, quàm mentiri, & temerè vituperare; there is nothing more easy to a scoffer, then to forge, and dispraise? Such scurrility against the B. Sacrament, Pagans (as after in the 147. number appeareth) frequented, and commended to their successors in impiety,  
I can not debar them, from following Pagans in this behalf; 
S. Bern. ser. 66. super cantica.  Who, as S. Bernard saith; nec rationibus convincuntur, quia non intelligunt: nec authoritatibus corriguntur, quia non recipiunt: nec flectuntur suasionibus, quia subversi sunt. Probatum est, mori magis eligunt, quàm converti. Horum finis interitus: horum novissima incendium est; By reasons are not convicted, because they understand not: by authorities are not corrected, because they allow them not; by persuasions are not inclined, because they are perverse. It is approved, they had rather die, then be reclaimed. The end of such is destruction: their conclusion is fire. The only thing that I entreat of the honester sort of Reformers, is this request of S. Augustin: 
S. Aug. l. 1. de morih. Cathol. Eccl. cap. 18.  Audite Doctos Ecclesae Catholicae viros tanta pace animi, & eo voto, quo vos ego audivi: nihil opus erit 20. annis quibus me ludificastis: longè omnino, longè breviore tempore quid intersit inter veritatem vanitatemque cognoscetis. Hear the learned of the Catholic Church, with like peace of mind and desire as I heard you. There willbe no need of 20. years, in which you beguiled me: in far less, far less time, you will perceive what manifest difference there is betwixt verity, and vanity. And in the same book in the 34. chapter he saith; Tum videbitis quid inter ostentationem & sinceritatem, inter viam rectam & errorem, inter fidem & fallaciam (&c.) intersit; Then will you behold what is betwixt vaunting and verity, right and straying, saith and fraud, etc. Which otherwise unless you help yourselves that God may help you, you will not discover, but still remain deceived.  

Rider.  62. But yet you perchance will demand the reason why Christ called it his body, if it be not his body: Let me first ask you another question, and then I will resolve you this: 
Gen. 17.10.11. Rom. 4.11. Exod. 12.11.  Why did God call circumcision the covenant, when in deed it was not the covenant, but (as God himself saith) a sign of the covenant. Why did God call, the Paschall lamb the Passover, when it was but a sign of the Angels passing over the houses where the blood of the lamb was sprinkled? one answer will resolve both our questions. It is the usual manner of the holy Ghost in all Sacraments both of the old Testament and new, 
Wheresoever the holy Ghost speaks of Sacramets' the phrase is tropical, mitonymimicall and figurative, attributing the name of the thing signified to the sign signifying, as in these examples the phrase addeth a dignity to the sacrament, but changeth not the nature of the sacrament  to term the visible sign by the name of the thing signified, as circumcision is called the covenant, the Lamb is called the Passover, so Baptism is called the fountain of regeneration, and bread Christ's body, and yet in deed they are but outward signs, and to the faithful only seals graced by the holy Ghost, with the names of the things they represent and confirm, the more to move and stir up our affections, and to edge our zeal with a religious preparation to receive the same, and to lift up our hearts & souls by faith, to behold, consider, and feed upon (Christ crucified) the thing signified. Yet for your further satisfaction, I will entreat Augustine to answer your doubt, who saith: 
(a) Aug. epistol. 23. ad Bonifacium:  Si enim sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent, omnino sacramenta non essent, ex hac autem similitudine plerunque etiam ipsarum rerum nomina accipiunt. Sicut ergo secundùm quendam modum sacramentum corporis Christi, corpus Christi est, sacramentum sanguinis Christi sanguis Christi est, ita sacramentum fidei fides est: In English thus. If the Sacrament had not some certain similitude and likeness of the things whereof they be Sacraments, they should be no Sacraments at all. And of this similitude many times they have the names of those things themselves, as the Sacrament of the body of Christ is after a certain manner the body of Christ, and the sacrament of his blood is after a certain manner his blood. So the Sacrament of faith (or Baptism) is faith. Out of which we may note: first: they are but Sacraments, or similitudes of the thing signified not the things themselves: secondly, that bread & wine are the body & blood of Christ but secundum quendam modum, after a certain manner and shows, how by an example, as the Sacrament of faith is faith, so the Sacrament of Christ's body is Christ's body, but the Sacrament of faith is not faith naturally, substantially by a change of substance, but by change of quality or use, therefore the Sacrament of Christ's body, is not changed into the substance of Christ's body, 
Theodoret dialog. 2. cap. 24. pag. 113. & dialog. 1. cap. 8. pag. 54. read them I pray you.  but only in quality and use, as Theodoret saith in his first dialogue: not changing nature, but adding grace unto nature. And the same Father in his second dialogue explains this more plainly, saying, the mystical signs after sanctification, Non recedunt a sua natura manent enim in priore substantia & figura &c. they depart not from their nature, but remain in their former substance, and figure, & may be seen & touched as before: Out of which ancient learned Father I observe three necessary points for the Catholics instruction, 
Consecration unknown to Theodor, therefore it is a new term. The change is in the name honour and use, not in the nature.  and your confutation: First, he saith, Post sanctificationem, after sanctification, than your new coined term of consecration was not known in the Church of God, but sanctification and benediction. Secondly, I note out of this Father, that though the Sacraments have gotten a new divine quality, yet they have not lost their nature they had before, as you untruely teach. thirdly, I observe that he confuted by the example of bread and wine in the Sacrament, certain Heretics who held that Christ's body was changed into his deity after his ascension: for this is the Father's proof against those heretics. 
Either answer this fully or confess the truth.  That as bread and wine are truly bread and wine after sanctification, as they were before sanctification, even so is Christ's body as truly a body now after his ascension, as it was before his ascension. So now the Priests of new Rome cannot say that the bread and wine have lost their true natures and properties in the Lord's supper after sanctification, unless they will also say with the Heretics, that Christ hath lost the nature of a true body now after his ascension. And Chrysostome seconds Theodoret saying: 
Chrisost. ad Caesarium Monach. Marck this well ye Pre●sts & jesuits.  Ante sanctificationem, etc. Before it be sanctified we call it bread but the divine grace once sanctifying it by the ministry of the Priest it is delivered from the name of bread, and counted worthy to be called the Lords body, though the nature of bread continue there still. Out of which I note first the father calls it sanctification, not consecration. Secondly it is called bread before sanctification & is bread in nature after sanctification. And thirdly after sanctification it is called the Lords body yet it is not the Lords body in deed because the nature of bread remains. 
What can you say to these pregnante proofs to satisfy the doubtful Catholics?  And therefore in that it is called the Lords body, it must be so Sacramentally, figuratively & improperly. And Gelasius your own Pope whom you dare not contradict saith plainly; Non desinit esse substantia panis vel natura vini. There seaceth not to be the substance of bread and the nature of wine.   

Of the Circumcisions being called the Covenant; And the Paschal Lambs being called the Passover; as if the B. Sacrament no otherwise is to be called the body of Christ.  
62. FIrst in this discourse, M. Rider dealeth friendly with me, 
Fitzimon.  and fraudulently with others. Friendly; in objecting against my profession a stolen objection, that Circumcision is called the Covenant; and in affording to me an answer to avoid it, that in the same place it is called, a sign of the Covenant. So that I need not trouble myself for other answer, such exposition being conjoined with the objection; and no such in the Sacrament against which it is brought; but rather many contrary clauses testifying it not to be only a sign. Fraudulently; in affirming that one answer will resolve both questions: in heaping divers dissonant matters, as consonant: in wresting and perverting Scriptures. For the first, one answer can not resolve both; Circumcision being called a Covenant, and the exposition being conjoined to such terming thereof, only as being a sign. Whereas in the B. Sacrament neither is there any such exposition conjoined; neither can the words adjoined be understood of a sign, that it is the body which was to be delivered, and the blood which was to be shed. For what infidelity were it to affirm, a sign of Christ's body to be delivered for our redemption, and a sign of his blood to be shed for the remission of our synns?  
A heaping of dissonant matters is perceived; when it is affirmed; that the Paschal Lamb was a sign of the Passeover, as Circumcision of the Covenant. For neither scripture, reason, not resemblance, doth account the Lamb a sign of the passover. If it had been said, to have been a solemnity in memorial of the benefit, or protection showed toward the jews, it might have passed; but to affirm it to be a tropical sign thereof, is a fowl wresting of Scriptures. Now it also, hath a clause conjoined therewith, importing that it was; Victima transitus Domini; the sacrifice of the passing of our Lord; and therefore is distinguished from being the very passing itself: which is otherwise observed, as I said, in the B. Sacrament. These objections being then to no purpose, in our purpose; they also are odious by their first author, to such their application. Zuinglius himself, confesseth the author, in these words: That he having preached, how the word [is] in this is my body, 
Zuingl. tom. 2. in subsid. de Eucharistia fol. 249.  stood for it signifieth; The Notary in the Senate of two hundred, excepted, that howsoever such gloss might stand in parables, it could not stand in Sacraments. He troubled with such a reply, went to bed; At midnight an Adviser, whom he knew not whether he was black, or white (his language, and discourse, will easily disguise what angel he was) said: Why thou Dunce, answer out of Exod, 12. v. 11. Est enim phase, id est, transitus Domini; it is the paschal, that is the passing of the Lord. The conclusion now is, that if this were a good angel; Zuinglius must be confessed a Dunce. If a bad angel; I would wish all honest Protestants, to be no longer disciples to his doctrine. Howsoever, good, or bad, neither aught he to be able to seduce us from the doctrine we have received: nor is there any material force in his objection against us unaunswered.  
But at the words following, Christians, stop your cares; That Baptism is not the fountain of regeneration, 
Tit. 3.  but only an outward Sign thereof, and that to the faithful. O pestiferous puritantcie! Can not S. Paul bridle you, from riding against his express testimony, that we are saved by the laver of regeneration? Can not the majesty of God's sacred word, 
Mat. 3.11. Mar. 1.8. Luc. 3.16. joa 1 32 Acts. 2.38. Mar. 16.  every where extant, hinder you from evacuating also that Sacrament? It which bringeth the holy Ghost? It which giveth remission of synns? it which beside belief, is necessary for remission of synns, and eternal life? It by which, and the word of life, we are cleansed, 
Acts. 2.37 38. c. 22.17. 1. Pet. 3.21.  from, sin, and saved, as truly as Noah, and his family, was saved by the ark and water supporting it? But of this God willing, in the 122. number, and else where, 
Vide num. 36.  when I prove M. Rider a profund puritan. Whereof also not a little is forspoken, in the 39 number; where is demonstrated these very two sacraments only left, to be esteemed forceless. At least, this counterpoint to God's word, in making Baptism no regeneration, but a naked sign thereof, is the 52. untruth. 
The 52 untruth.   
The testimony of S. Augustin, is Ridericaly also interpreted. By the first note, he maketh sacraments for having similitude with that they signify, (such as Christ's body, and bread, by nourrishing; and Christ's Passion, and Baptism, have by cleansing) to be nothing else but similitudes only, and not the things themselves. Which if it were true; Christ being said in Scripture, 
Sap. 1.2. Cor. 4. Hebr. 1. Coloss. 1.  to be the image or likeness of his Father, should not be one with his Father; He being said to be in shape found as man; should not be man. By the second note he inferreth; that because S. Augustin saith, bread, & wine, are the body, and blood of Christ, after a certain manner; (meaning in resemblance of feeding) therefore they should not be such truly. Which if it also were true; when Christ was invisibly among the jews, he might be said not to have been truly among them, because he was only in a certain manner among them. Likewise if Tertullian say truly, lib. de praescrip. c. 51. Non possunt dici penitus ipsa, quae sunt in aliqua sui part vitiata; they can not altogether be said to be the same, that are blemished in any part: it would follow, that any that is blinded or mained would not be himself, being but in a certain manner the same.  
In the same note, is inferred, that faith is called a Sacrament, yet not by any change: therefore the Sacrament of Christ's body is not changed, but only in quality. By as wise a therefore, might it be inferred; God's word (which is more powerful than S. Augustins words) termeth Christ a Lion, the apostles salt, and light: therefore because by such calling they were not changed in substance, nether-was there any other thing, wine, rivers, rods or any thing else, changed by God's word in substance: and so Scriptures would be denied, creation disinherited, and all belief perverted. It is also no marvel, that Thodoret, or Gelase, (whom all others couple in this objection) affirm, the mystical signs after sanctification not to departed from their nature, figure, or substance (to wit by outward appearance, and sensible imaginations, and effects;) whereas the gospel doth signify the water substantialy turned into wine, to have been water, saying: When the master of the feast (or ceremonies) had tasted water turned into wine; it being then no more water, but wine. Also M. Rider a little before, said, the outward signs by the holy Ghost to be graced with the names of the things they represent. And consequently, bread appearing in outward sign, may be called bread in substance, by M. Rider's rule against himself. But a more worthy (though not a more weighty) adversary shall impugn him; S. Lanfrancus, Bishop of Canterbury, who lived long before Innocent the thirds time, the hatcher, and patcher, (if M. Rider forge not) of all our opinions.  

S. Lanfrancus in suo lib. con. Berengar.  Corpus Christi vocatur panis, vel quia ex pane conficitur, vel quia intuentium oculis cùm caro sit, panis videtur. The body of Christ is called bread, either because it is made of bread, or because it being flesh, appeareth to men's eyes to be but bread. Whether consecration be a new name, in the 64. number will apareare. By the way, in a word, M. Rider; Doth S. Chrysostom say, that the nature of bread doth continue still? You bid priests, and jesuits, in the margin to mark: which is the common phrase, of Falconers. They mark, and behold, you to be the Falconer, 
Proverb. 10.  of whom the scripture saith: Qui nititur mendacijs hic pascit ventos, idem autem ipse sequitur aves volantes. He that groundeth on untruethes, he leadeth winds, to pasture, and he the very same, followeth birds flying. They may mark you often at such your game, and your wynds, and birds, skipping, and straying from your reach; but no such matter (as in the 113. number willbe manifested) was ever dreamt by S. Chrysostom, that any yet could ever mark. This then the 53. 
The 53. untruth.  untruth.  

Rider.  63. But you here will obtrude your old slanderous objection, that we accept of the Sacraments no better then bare figures. No, we acknowledge a change and an alteration, but not of the substance but of the use. Is not this a marvelous change wrought by the holy Ghost in the due administration of the Lords supper according to Christ's institution that of comen bread & wine such as daily we feed our bodies with, is made the dreadful and reverend mysteries of Christ crucified: where by we neither look upon the bare naked elements as common creatures, but as sanctified food: And in such sort that even as the bread doth nourish our bodies, and the wine doth comfort our spirits: so truly, really, and unfeignedly doth the heavenly food of his body crucified, and his blood shed for our sins, by faith in the time of the holy Supper, feed and nourish our souls into everlasting life: and so is made and sealed our real conjunction with Christ, not by his bodily and local dissension into our stomachs, but by our spiritual ascension to him by faith. This is our doctrine touching these figurative propositions, warranted by Scriptures, and witnessed by the ancientest Fathers. 
Clem. Alex: Theod: August. with many more never heard of consecration but of santification & benediction.  Hitherto hath been plainly and directly proved, that your two propositions be figurative, not proper. secondly, that the substances of bread and wine remain after consecration, and therefore there can be no such carnal presence of Christ by Transubstantiation under the forms of bread and wine as you deem. Now I am come to your two main pillars that support and underprop your carnal presence, which if they fail you, than your foundation is sandy, and your building will not be able to abide the least blast of Christ's breath. The first is consecration: the second transubstantiation: for unless there be consecration, there can be no transubstantiation, and then no carnal presence of Christ in the Sacrament. And then neither your mass nor matiens worth two pence. And so the souls then in your imagined purgatory may cry, and yell for lack of a dirge and a mass of Requiem.   

How M. Rider doth avoid our objection, that they accept of the Sacraments, no better then of bare figures.  
63. WHat I have said in the 39 number, doth testify, 
Fitzimon.  whether they can think any better of Sacraments then as bare figures. 
Vide nu. 78.  Listen to hear it a little before loudly affirmed by M. Rider himself. So Baptism is called the fountain of regeneration, and bread Christ's body, and yet in deed they are but outward Signs. In this place, he saith, it is a slanderous objection. But by your leave, you are made to object so slanderously to your face, as slanderous shame followeth. Do not you affirm them to be outward signs, and figures, are they not all one in this article? Why then do you not confess, that you are your own slanderer? But we part not so. Then he saith: No, we acknowledge a change and alteration, but not of the substance but of the use. First of this change I pray you observe this annotation of Fox, saying: Here is to be noted that Peter Martyr in his answer at Oxford, 
Fox. Acts and Men. pag. 1255.  did grant a change in the substance (and not only in the use) of bread and wine, which in Cambridge by the Bishop D. Ridley was denied. So that M. Rider hath given doctor Ridley a knock, for denial of a change. I think you would now know, how this change is wrought, Attend the means, and manner. We look (saith he) upon the dreadful and reverend mysteries of Christ crucified, not as upon bare naked elements, but as sanctified food. I ask you first, 
1. Pet. 3.  (in confidence that you are ready always to satisfy every one that asketh you a reason of that hope that is in you; according as S. Peter adviseth) since when these mysteries, in your religion, have been allowed to be called dreadful, and reverend? In the foresaid 39 number, the meanest sermon of a Puritan minister, is made more available than they. They are then declared superfluous, but among forgetful persons: no better, then bare beggarly ordonances: no more to be regarded, than any other common bread, etc. Yet here they are made very terrible and venerable, as in the last words is contained.  
I can not among other observations conceal, that by imputing less to the sacraments then to a Puritan sermon, you prefer Puritan sermons, before any ever made, by Christ, or his Apostles. How so? For they preached oft, yet made not all hearers to either receive our Saviour into hart, or harborough, no not in Bethsaida, or Corozain, where he himself preached most usualy; nor much less at his preaching did make them to be true believers. If therefore none can receive the sacraments but by faith, as you say; and yet that by a Puritan sermon there is more good, and profit attained, then by the sacraments; to my slender capacity, Puritan sermons are implied to make all hearers faithful; considering that sacraments, of less worth, (by your surmises) than such sermons make all receivers to be faithful; as being received by no others. Yet that the sermons of S. Paul, were not comparable in operation to our sacrament in controversy, 
S. Aug. l. 3. de Trin. c. 4.  is said by S. Augustin: Nether the tongue of Paul, nor his paper, nor ink, nor words, nor writings, the we esteem as the body, or blood of Christ: so far was he from thinking that any Puritan sermon was so effectual as this sacrament. Secondly, I crave, how your supper is sanctified? For the Cross, or blessing, you will not allow: and of prayer, and the word of true Scripture, in this discourse you make no mention: and other sanctification you can not justify. Thirdly, how by only looking, you make the food, to be sanctified? Have you any Gorgonical virtue in your looking, that all that you look on, is sanctified; as all that looked on Gorgon's head, were said transformed? Fowerthly, how for all this dreadful, and reverend change, there is any alteration from a bare figure, considering, that the jews ceremonies, were as much sanctified, and looked at, as your supper; and also by all protestāns of your sort, equaled thereto? Fiftly, how hath your looking changed the use of bread, which is only to nourish; you confessing the use thereof in the sacrament to be no other, then to represent Christ's feeding, and comforting our souls, as bread doth feed, and comfort our bodies? The use therefore thereof, seemeth to me not to be changed.  
Because I know these demands insoluble by your whole profession, and that I see your extremity, and perplexity, by your figures, and dark words, never at an end, or stay; but that by means of your figures and signs, you can not tell whether to use great or small terms, or devotion toward them; nor do not constantly determine what conceils may be had, or held, of them; but some time kneeling thereto is requisite, and some time sitting thereat will suffice, and some time (as Barlow in the sum of the conference before the K. Majesty, pag. 98. saith) it must be received in ambling thereto, whereof the indecency is there said to have been very offensive. I will conclude in the words 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 umbrae iacentes: similes Aesopi cani qui panem reliquit, in umbram autem eius impetum fecit & perdidit escam. Not believing truth and wallowing in falsehood, they have lost the bread of true life, tumbling in the bottom of a shadow: like Esop's dog, who left the bread, and snatching the shadow, lost his bait. Then which sentence, never was there any more pertinent against our figurists. For, their glozing the sacrament with dreadful and reverend words, having evacuated the fruit thereof; and making it but a shadow, when shadows are changed into substance and truth; how could any thing more aptly be applied unto them, then by saying, they had left the bread, snatched the shadow, and lost the bait?  
64. But first I must tell you, the word is new, 
Rider.  neither used by Christ or his Apostles in the institution of the sacrament, nor heard of in any ancient Father, for many hundred years after Christ. Again, never read in any author, sacred or profane, that consecration should signify to change one substance into another, for the nature of the word will not bear it. Now seeing by Christ or his Apostle Paul, it was not used, nor ancient Father ever took it in this sense: Again, the nature of the word hath no such signification: I see not but you deserve much blame in binding the Catholics consciences to believe that which is against divinity, antiquity, and common sense. 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 natural and substantial body and blood of Christ?  
Me thinks I hear you jesuits and Priests calling me a fool for demanding such a question, 
Such fathers as lived next to Christ's time, should know best the practice of the primitive church, & these fathers you refuse and choose others a thousand years younger, & therefore they be of less credit.  considering (as ye pretend) that the Church of Rome and their learned men have ever from Christ's time held with one consent one manner of consecration, with a certain set number of words without addition or alteration, and therefore my question is frivolous and needless: and no doubt you make your Catholics believe so, but alas you deceive them, it is not so: for I will show you many several opinions amongst your learned men, yea Popes themselves one contrary to another. I pray you let me and the Catholics of this kingdom therefore be certified and satisfied by God's word and the practice of the Primitive Church for the first six hundred years, which be the words of consecration that worketh this miraculous alteration of substances, which if you cannot prove (as I am sure you cannot) then the Catholics have good cause to look to their consciences, and to follow you no further than you follow Christ according to his word. For if any man, nay all men, nay if an Angel, nay all Angels, should come from heaven and preach otherwise then Christ and his Apostles have taught, let him be accursed. If Angels, nay all Angels from heaven, must not be believed bringing contrary doctrine to Christ and his Apostles, 
Gal. 1.9.  will you then bind the Catholics of this kingdom to believe you, only coming from Rome and Rheims, whence you bring new doctrine not only contrary to God's truth, but to the Fathers of the Primitive Church And to begin with Guido in his Manipulo curatorum.   

Whether Consecration be a new term.  

Fitzimon.  64. ALas! is consecration a new term? First your principal Doctor Beza telleth, you are grievously deceived, 
Beza in 1. Cor. 10. v. 16. S. Ambros. l. 4. c. 14. de Sacram.  informing you that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the same in S. Paul, as consecrare, & sanctificare, to consecrat and sanctify. So then by this testimony it is as old as S. Paul's so teaching. You told us a little before, that Ambrose did not use the word of Consecration. If you may, and please, I crave how would you interpret this his saying; Vbi accesserit consecratio, de pane fit caro Christi. Should it not be thus, or can it be otherwise? When consecration cometh, of bread is made the flesh of Christ. I think also, 
S. August. de consecr. d. 2. c. nos autem.  all Scholars would thus translate these words of S. Augustin: Fideliter fateamur ante consecrationem panem esse & vinum &c. post consecrationem verò Carnem Christi & sanguinem; Before consecration let us confess faithfully to be bread and wine, etc. but after consecration to be the flesh and blood of Christ. Remember also what words of his, are to the same effect in the next precedent number.  
Now as our manner is, we must make M. Rider himself account upon himself the 55. 
The 55. untruth.  untruth, in answering beneath, our allegation out of S. Ambrose, The bread is bread before the consecration: but when it is consecrated of bread is made the flesh of Christ. All this (saith M. Rider) we grant to be true. Assuredly you must then grant to be untrue, these words of yours (The word consecration was not heard of in any ancient Father (such he accounteth S. Ambrose nu. ibid.) for many hundred years after Christ) it being confessed by you to be truly uttered by S. Ambrose; And, that so often beside as you have made an observation against it, as but lately frequented, so often you have informed idly, and untruly. It is an old proverb; Bis interimitur qui suis armis perit; He is twice defeated, who perisheth by his own weapon: which is here, and not seldom before, briefly and apparently verified against my Copesmate.  
65. And to begin with Guido in his Manipulo curatorum. 
Rider. Guido cap, 4. pag. 23. 24. 45. But more you may see in the cautels or sleights of your mass concerning the necessity of the crosses, words of the canon of the mass, & the priest's intention.   
Who saith there be four several opinions amongst the learned Rabbins of Rome, touching the words of Consecration.  
The first sort (saith he) will have beside the words of the. 3. Evangelists and Paul, the intention of the priest (
(a) In the cautels printed at Venice. 1464.  and so saith your Mass book) and the precepts of the Church to be duly observed, jumping with your said Mass book: that unless the Priest's intention be to consecrate, there is no consecration, though he use all Christ's words, and Paul's. And if the priest omit precepta ecclesiae, that is, the commandments of the Church of Rome in his consecration, mortalissime peccaret, he sins most deadly, and is to be punished most grievously. But Abbot Panormitane, de celebratione missarum, page. 220 is of another mind saying Etiamsi sacerdos celebret ut Deus perdat aliquem, tamen bene consecrat. Not witstandinge the priest say Mast with intention that God would destroy some man, yet doth he consecrate well. What Christian heart doth not loath this devilish intention, and hellish religion?  
Hear let all Catholics mark, 
As the people are not sure of the priests intention, so they are not sure of Christ's carnal presence, & so commit idolatry in worshipping bread being not consecrated.  that this first opinion holds that Christ's institution is not sufficient without the priests intention. (For if his head be otherwise occupied, he consecrates not) and the due observation of the precepts of the Church, which partly consist in words, partly in gestures, etc. so that by this opinion, those that simply and plainly (for the first eight hundred or a thousand years next after Christ) used the form of Christ's institution only, never consecrated rightly: no not Christ himself nor Paul, and so till of late days there was no Consecration, Transubstantiation, or carnal presence.  
So that this opinion proveth your own transubstantiation & carnal presence, not to be either Apostolical or Catholic but new, invented, and fantastical The second opinion is of master Doctor Subtilis (for so he calls him) and he flatly contradicteth the former opinion and saith, 
If you say Christ's institution were sufficient, than your canon of your mass is superfluous: if you say it is not sufficient without your mass canon then. Christ's institution were imperfect Which to think is blasphemy.  that all the words from qui pridie to simili modo in the Canon of your mass book are necessarily required to consecration, and therefore the former Doctors shot short. But Gentlemen, you know that the Canon of the mass was not made by one Pope, nor by ten Popes, but in many hundred years it was in patching together, I hope you will not say that those Saints and Marrirs of God from Christ's time, to the making of that Idolatrous Canon of the mass, being many hundred years, had not the right consecration, when they practised Christ's institution.  
Alij dixerunt, there is a third opinion of divers Doctors which held contrary to both the former, but because it is but fabulous and not worth reading, therefore I will silence it, as not worth the writing.   

Whether there can possibly be any discord among Catholics in points of belief.  
SVddenly as I remarked M. Rider intermeddling among scholastics, my thoughts exclaimed; 
Fitzimon.  Num & Saul inter prophetas? what is Saul among the prophets? Considering in quam alienum chorum pedem posuisset; in to what unsuitable assembly he had inchroached. But his meaning was to make sport to his adversaries. Forward then in the name of God. First he saith, that we among ourselves have great dissension in our opinion of Consecration. I will not calculat up an untruth: 
1. Cor. 11.16.  but will say; Nos talem consuetudinem non habemus, neque ecclesia Dei; We have no such custom, nor the Church of God. For if any be of a contrary belief among us, obstinately, we discard him presently in to the rank of heretics, by commission of Christ; 
Math. cap. 18. Thom. waldens. doctrinalis fidei. l. 2. c. 21.23.  Si Ecclesiam non audierit sit tibi tanquam Ethnicus, & Publicanus; If he do not hear the Church let him be unto thee as an Ethnic and Publican. Because; Ecclesiae judicium sequi debet lector Christianus, sub poena perfidiae, si ad fidem res pertineat; sub poena contumaciae, si non pertineat; A Christian reader must follow the judgement of the Church under the pain of disbeleefe if it belong to belief; or under the pain of obstinacy, if it doth not belong. Whereby all Catholics are warranted, that never dissension can possibly have place in their profession if it be obstinate: In the disputations of Doctors, when the Church authority or judgement is not as yet pronounced, 
August. con. Faust. l. 11. c. 5. Et epist. 48. ad Vincent.  according to S. Augustin; Liberum habet lector indicium; The reader hath a free choice to judge, to take, or leave. Yea concerning his own writings he licenseth the same most religiously saying: Quae vera esse perspexeris, tene, & Ecclesiae Catholicae tribue. 
Ibidem.  Quae falsa respue, & mihi qui homo sum tribue, etc. What soever thou find true, embrace, and impute it to the Catholic Church. what soever thou find false, reject, and impute it to me which am a man: Quia totum hoc genus literarum, 
Ibidem.  non cum credendi necessitate; sed cum judicandi libertate legendum; because all this kind of learning is not to be read with necessity to believe, but with liberty to judge. Every Catholic, and I among the rest, do thus offer our whole understanding, and all our writings at the feet of Gods holy Church, to say, and unsay, according thereto. So that if you could find no other diversities among us, then several disputations, being altogether knit in one submission to God's Church, you have laboured as wisely as one that would contend, that many musicans disagree in consort, or symphony, because they were not in one unisone, but in several tunes. Which gross misconceit is excellently refelled by S. August. l. 2. de baptism. con. Donatist. c. 3. saying; the differences betwixt Catholic writers, to be; Sine ullo typho sacrilegae superbiae, sine ulla inflata ceruice arrogantiae, sine contentione lividae invidiae, cum sancta humilitate, cum pace catholica, cum charitate Christiana, donec plenario totius Orbis concilio quod saluberrime sentiebatur, etiam remotis dubitationibus firmaretur; To be without any whirlwynd of sacrilegious pride, any puffed arrogant neck, any comention of malicious envy, with holy humility, with universal peace, with Christian charity, until by a full council of all the world, what was sound supposed, should be undoubtedly confirmed. Now in particular to these 20. divers opinions among us.  
The first requireth saith he, the intention of the priest, that the consecration be vailable. Why Sir, would you have mad men, or any without intention, to minister Sacraments? For none but aught to suppose, that a man without intention doing good, or ill, is not worthy of reward, or punishment? The second opinion of Panormitan is all one with the former; differing only, that it saith: to consecrat in a bad intention, even to kill, doth not hinder consecration. I answer that a swords making, 
Note.  is not hindered by the purpose to abuse it: no more, is celebration, by the intent to misaply it. Note then courteous Protestant, his great wisdom in so simple a conceit against this opinion, as for it, to name our religion, hellish. Note secondly, how this deep learned, & Christian doctor, affirmeth, that Christ himself, the Apostles, & whole Church wanted intention in the institution, and ministration of the B. Sacrament. I surmised, (by the want of method) the second opinion to have been of Panormitan, 
Scotus in 4. d. 8. q. 2. a. 2.  but here I find it most confusedly ascribed to Scotus. Truly Scotus requireth to the essential form of consecration, no more, nor less, then according the doctrine of the Church: to the greater explication of all circumstances, he requireth (as also the Church doth) the whole Canon; Which Canon (for the essential part) was ever unvariable from the begyning: but for more ample declaration, it hath in succession of time received new additions but always, out of traditions, Scriptures and Concils. Unless that after in particular I did intend to unfold the antiquity of all parcels of the Canon, and show the signification, original, and allowance of the least syllable, to be above a thousand years ratified; I would in this place prosecute it. The third opinion by himself he silenceth, as not worthy the writing. Truly neither are the residue produced, worthy relation; especially to testify our pretended disagreement: considering, that never sober man can hitherto collect any discord in these two opinions, either among themselves, or with the Catholic established doctrine.  

Rider.  66. But Guido his opinion is flat contrary to them all, and saith precisely, that hoc est enim corpus meum doth consecrate without any more help. So Guido is contrary in opinion to the former three opinions, and every of them all contrary one to another. Hear now the Catholics may see the consent and unity of the late Church of Rome touching consecration: Yet I will bring you a learned Friar which hath tossed this question like a tennis-ball. 
josephus Angles in lib. 4. sententiarum. Printed by king Philip's privilege. 1572. pag. 108. &. 109. de essentialibus Euch.  This Friar saith in his conclusion: Christus jesus his verbis, hoc est enim corpus meum Eucharistiam confecit, etc. Christ jesus in these words, for this is my body, did consecrate the eucharist, and so hath continued still by the custom of the Church, etc. But presently in his Appendix he checks that opinion & saith, yet it is to be believed that Christ consecrated with other words then these that he used in the institution, and there be many of this latter opinion saith he, as Innocentius, etc. so that it is a palpable discord amongst them touching the very words of consecration.  

Two other contrary opinions.  And in the same page he delivereth two other opinions, one of Thomas Aquinas, the other of Scotus, the one contrary to the other, which (if you want opinions the book) I will show you.  

Pag. 109. Soto saith, if Qu● pridie being the Priest's words, be not used as well as Christ's. Tunc incertum est, etc. Then it is uncertain whether there be any Transubstantiation at all. What wise catholics will believe this your uncertain doctrine?  And in the same page he showeth, that hoc est enim corpus meum be the words of Christ, & that Qui pridie be the words of the Priest, so that Christ's words without the Priests words work nothing or are nothing worth. And the same Friar delivers the opinion of Doctor Soto touching the intention of the Priest in consecration of the cup, but checks his Doctor ship in his immediate conclusion very sharply (I will not say shamefully) saying Magister Soto hoc in loco sibi repugnat: Master Soto in this place disagreeth with himself: & old Cato tells us, that he that disagreeth with himself, cannot agree with any.  

(a) pag. 113. Read the place.  But in the next pages he setteth down six several opinions touching the form of consecration, one contrary to another, and all of them held and maintained very stiffly for the truth, whereof five of them must needs be false. But I assure you there is none of them of Christ's institution, and therefore neither true Apostolical nor Catholic. If they were not fabulous and frivolous, I would pen them down verbatim. But if you list to see their errors, I have truly quoted their places, you may see them without pain, and I trust you will not read them without dislike.  
Now let me entreat you to hear some other of your friends speak, that lived in another age, that the Catholics may see your uncertainty in this point, that none of you all know what to say, nor what to believe, and the reason is, because you have denied and refused the clear waters of God's truth, & therefore drink of the puddles of men's inventions, which are nothing else but fables and lies, without certainty or verity.  

Gabriel Biel. lect. 36. Mark this you Priests and jesuits.  Gabriel a learned man on your side, saith. Christus potuit sine verbo tanquam verus Deus substantiam panis, & vini consecrare, vel potius verba quaedam secreto proffer, & per illa consecrare: vol per haec verba, hoc est corpus meum, consecrare potuit, vel potuit prius consecrare, & postea distribuere: vel primum distribuere & postea consecrare: 
Behold I pray you the uncerteinty of your consecration & therefore cease to deceive. Petrus de Aliaco: in 4 lib. sent. Q 5.  Quid autem horum fecerit ex sacris scripturis non constat: Christ as being very God, might consecrate the bread and wine without any word: Or else he might speak certain words in secret, and by them consecrate: or else might consecrate by these words. This is my body: or he might first consecrat, and after deliver: or else first deliver, and then consecrate: but which of all these he did, by the holy scriptures it appeareth not. But Petrus de Alliaco crosseth them all, and saith, that Christ, consecrated before these words of Hoc est corpus meum, 
Mark this good Reader.  for (saith he:) Quia nisi ante fuisset corpus Christi, Christus non vere dixisset hoc est corpus meum. If it had not been Christ's body before. Christ could not have said truly, This is my body. This now toucheth your freehold, for he saith plainly, unless consecration go before these words, This is my body, both Christ and priest should lie. This tramples your consecration in the dirt.  
And your Antididagma printed at Collen, 
How blasphemous this is, let the learned in Christ judge. Bonaventura in 4. lib. Sententiarum dist. 8. q. 2.  with the approbation of all the learned Doctors in that age, saith precisely, that the bare words of Christ's institution without the words of the Canon of the Mass, are not sufficient to work consecration. And Bonaventura is not ashamed to say, that if we will rightly consecrate, we must not seek to the Gospel of Christ, but to the Canon of the Mass. Now Scotus (though he be master Doctor Subtilis) is put to his dumps what to do, in this doubtful case of consecration, when there be twenty several opinions one contrary to another, and all contrary to Christ's truth, in the end this is his resolution. Quod ergo est consilium? Dico quod sacerdos intendens facere quod facit ecclesia, legens distinctè verba canonis à principio usque ad finem, verè conficit, nec est tutum alicui reputare se valdè, peritum in scientia sua, & dicere volo uti praecisè istis verbis pro consecratione. The matter being so doubtful, what then is your advise? I say, that the priest intending to do whatsoever the Church doth, and reading the words of the Canon distinctly and plainly from the beginning to the end, doth verily consecrate: neither is it wisdom for a man to account himself very skilful in his knowledge, and to say I will use (without all doubt) these, or these words to work consecration. Here your champion Scotus cares not a point for your three Evangelists, nor the Apostle Paul: for reading of the Canon distinctly is sufficient: Oh damnable heresy, that renounceth Christ's institution, and followeth man's inventions. And the words of your Mass-book are distinctè, secretè, & attentè. And also it must be pronounced uno spiritu, nulla pausatione interposita. If the foresaid cautions be not performed by the priest, your consecration and appliccation is marred, and not worth a pin. Now Gentlemen: these be your Doctors, & this is your doctrine: here betwentie several opinions of consecration in several ages, & none tells the truth. Have you used God's people & the Queen's subjects christianly, in persuading them that all Churches, and all Fathers, in all ages, with one consent, have embraced this your opinion touching consecration, for Catholic without discord or dissension? I tell you no, for in this you have cracked their conscience, & do hazard their souls to maintain your superstition. But perchance you will persuade the Catholics, 
False witnesses examined a sunder must needs be taken tripping & found liars, for how should you agree in that ye know not, nay in that which is not.  that though these Doctors grossly erred, yet the Church of Rome ever held one manner of consecration, but that is as untrue as the rest. For I will show you plainly, that your late Popes and Church of Rome since three hundred, or three hundred and seventy years last passed, knew not what to hold, nor what to affirm touching the form of consecration. And therefore in this your new doctrine there is neither unity, antiquity, universality (nor verity) with which terms you so long have deceived the people.  
66. 
Fitzimon.  Whereas the doctrine of the Catholic Church is manifoudly expressed, that consecration is essentialy wrought by the very, and only words of Christ; Hoc est corpus meum, hic est sanguis meus; This is my body, this is my blood: let all indifferent reader's marvel at M. Rider, for affirming Guido, and Angles teaching by his own declaration the very self same doctrine, in evident terms, to be repugnant one to another, or with God's Church. And if these all did assuredly determine, that Christ either in more words or in fewer, did consecrat: are they not confessed thereby to have believed a consecration, to have been instituted by Christ? Is not M. Rider therefore, a sage Scholastic, or sober scholar, producing them to confess, what he hath reported they did not believe? As for Innocentius, if he supposed consecration to have been accomplished in the blessing of the bread, and wine: may he be said in any learning, or wisdom, to differ from the residue, in belief of the truth of Consecration? Then are brought in Thomas, and Scotus; as he saith, differing one from another: But it is so palpable a delusion, as one may view in their writings, by me alleged, (for my good friend omitteth citations when they are most needful as is above declared) as it showeth, he had a forehead of brass to aver any thing that averreth it. The opinion of Soto, is confessed belonging to another matter, and therefore cannot be opposite to the former, as being not of the same: for, opposition must be concerning the same. Then six repugnant opinions are related in a dumb show, not one of them either defending or impugning another, but in M. Rider's assurance. He is not ashamed here to affirm, that he hath truly quoted the citations of these six opinions. Thereof let your very eyes be judges.  
Gabriel ensueth, telling that Christ by thought might have consecrated without any words. Truly, any would think, this to be most assured, who believed Christ as powerful in thought, as in word: Which unless M. Rider approve, he must be of opinion, that Christ never made heaven, 
Note.  and earth, before he had a mouth to speak. And Gabriel saith also truly, that the Scripture doth not declare, by what precise words, or sole means, Christ had consecrated. Who would infer these deductions, as inconvenient but especially as repugnant, beside my mate? Then succeedeth Petrus de Alliaco, saying, that Christ consecrated before the words of consecration. And this sentence also, to whom is it opposite of the rest, unless any of them had said, that thoughts are not precedent to words? For in his judgement, Christ's intention, in a thought of time, had effected consecration, before the words were fully related. In the Antididagmate, there is no such matter; but the contrary: that they consecrat not well, who omit the foresaid form, contenting themselves, with the sole words of S. Paul to the Corinthians. Lastly Scotus, for his advising every priest about to consecrat, to read the canon distinctly, and entirely; M. Rider falleth into this Apostrophe: Oh damnable heresy that renounceth Christ's institution, and followeth man's invention! Why good Sir, is the Canon of the mass any other than Christ's, and his Apostles institution, containing only all which in the Scripture is reported to be done by him concerning the Sacrament? Is it because they are conjoined, and to be read distinctly, and entirely, that therefore they contain a damnable heresy, and man's invention? Now jesus! in what time of the day did M. Rider uttre these sober illations? The principal untruethes in this matter shallbe calculated together.  
67. The Pope and Church of Rome (as this Canon testifieth) was of opinion, 
Distinct. 2. de Consecratione sub figura in fine.  that the Priest must recite verba Euangelistarum, beginning at qui pridie, etc. in hoc ergo creatur illud corpus. The Priest must recite the whole words of the three evangelists, beginning at the day before he suffered.  
Out of which we may see that this Pope will have the words of the three Evangelists, which contain the causes and effects of the whole institution, and not hoc est enim corpus meum only, etc.  
Again, there is used a most shame full and blasphemous word, Creature, unless you will have Christ to become a creature, and the Priest to become a creator: your master the Pope was too forgetful that this had not been dashed into his Index expurgatorius.  
But I must allege another Pope to contradict this Pope's opinion. 
De Conse. distinct. 2. Canon quiae corpus. page 432.  In another age there was a Pope, who with the Church of Rome, held that there was an invisible Priest that consecrated and changed those visible creatures into the body and blood of Christ, not by virtue of those known words, hoc est enim corpus meum, nor by all the words of the three Evangelists, as the other Pope did, but secreta potestate, by a secret and hidden power, which you visible Priests know not. This Pope will have an invisible body and blood of Christ. What is more contrary and absurd than this? This Pope hath brained your hoc est enim corpus meum, being your ordinary consecration, and records all other Popes and you jesuits and Priests for heretics, in holding that hoc est corpus meum doth consecrate.  
But yet I will be so bold to ask this Pope this question. 
If this discord of Popes you had not shrouded in an unknown tongue, the Catholics had forsaken Pope, priest, & Rome, long since. De sacra. Altaris mysterio lib. 4. cap. 6. page. 105. 166.  Who is that inusible Priest? where is that Priest? what is his secret power? doth it consist in speaking, or crossing, or both, or in neither, or in some other dumb shows. The holy Scriptures teach no such Priest, speak of no such secret power, and so this is a fable as is the rest, and no sure foundation for the Catholics to stick too, therefore I wish that the well minded Catholics of this kingdom would not believe this uncertain vanity, but stick to Christ's written verity.  
I will add one Pope more, whose opinion I know you will not gainsay, for if you should, I must come upon you with an old school point. Contra negantem principia non est disputandum. This is Pope Innocentius the third of famous memory, under the warmth of whose wings, your transubstantiation in the Synod of Laterane was hatched, at least one thousand and two hundred years after Christ's ascension: This Pope records three several opinions touching consecration, and one contrary to another. The first hold, it is made at Benedixit: The second sort teach, that after benediction, when either is by the Priest made some print on the bread, as it were by crossing & some word spoken over and to the bread, then hoc est enim corpus meum consecrats whosoever saith nay. And this sort holds that it is (credibile) credible, that Christ first delivered the bread, and then consecrated the bread, which things make your fingering and blowing upon or over the bread more palpable, because one must hold the Elements while you enchant them, rather than consecrate them. The third opinion crosseth both the other, which is, that Christ consecrated virtute divina by his divine virtue, and afterward laid down for posterities a form, after which they should bless or consecrate.  
Thus there were three several opinions that this Pope spoke of, yet it seemeth he liked but one of them, which was the second, which he seemeth to justify in the chapter following.  

Magister Sent. lib. 4. dist. 8. fol. 56: which are alleged out of Ambrose.  But Magister Sententiarum cometh nearer the matter and asketh a question to make the matter plain; Consecratio quibus verbis fit? attendite quae sunt verba, accipite & comedite, accipite bibite, etc. with what words is consecration made? give attention, these be the words. Take ye, and eat ye all of this, this is my body, take ye & drink ye, this is my blood drink ye all of this.  
Hear you see that this master checks Pope and Prelate, for none of all these twenty and odd opinions ever put in these words, Take ye, eat ye, take ye, drink ye, as the words of Christ, but as the words of your Canon. And that these words be not necessary parts of Christ's institution, but only show the use of the institution, but that is neither Canonical nor Catholic. And if you list at your leisure to read Cardinal Fr. Constantius Sarnanus his work, 
Printed at Roanne. 1592. pag. 144. 145. 146.  entitled Sum Theologica, dedicated to this Pope Clement the eight now living you shall see that he repeats other several jars that are now among your Roman Prelates touching consecration as contrary as these, and therefore as absurd as the former.  
Now Gentlemen, how can you salve this sore, and reconcile these jars, Doctors, Schoolmen, Canonists, Text and Gloss, Popes, and great Prelates dissenting most shamefully about consecration, none of them relying upon Christ's plain institution, and therefore behold their deserved confusion.  
Now blame not us for discovering your discords, and for forsaking your errors, but blame your Doctors, Schoolmen, Friars, Monks, Legendaries, Canonists, your Pope's Canons and your own Mass book, these are come to our hands, we have read their works, and discovered some hundreds of their heresies, and sent them to the view of the Catholics. But howsoever you blame us. God and the world will blame you, in keeping the people from reading God's book, and good writers, which would instruct and confirm them in true religion, and revoke them from your gross superstition. Thus much concerning the uncertainty, absurdity, and blasphemy of your consecration. Now the true Apostolical consecration is this, when the elements of bread and wine are set apart from their common use, and applied to a holy use, according to God's word.  

Fitzimon.  67. The Fox, that by all attempts could not attain grapes placed in a height, began after to dispraise them as sour; and seemed ●o despise them: So M. Rider, who before had assured himself of ●he decretals num. 46; finding his conceit frustrated, in great choler ●ayleth, rebuketh, and in his opinion refuteth them in this place. What he saith, was intended by the first Pope, (such is his skill, to think S. Augustin had been Pope: for they are his words) I assure him he may find in all Missals, to be prescribed generally, and to be practised in all Masses, at all places: which showeth in all places an universal consent, and uniformity. The next Pope's offence (he should have said, if he knew what he said, Eusebius Emissenus, but the name Pope is such a sting in his hart, that of the abundance of grief wrought thereby, the mouth ever speaketh) was to have mentioned an invisible Priest. A man that truly, and not feignedly had been familiar in the Fathers, 
Chrysost. hom. de prodit. judae. August. 4. de tr. c. 7. & 14. l. 10. de Ciu. c. 20. Cypr. ep. 63. Ambros. super psa. 38. Theoph. ad Hebr. 5. Anselm. ibid. 10. etc. Conc. Trid. sess. 22. c. 1. 2.  would never have excepted against such speech, as at a novelty. S. Chrisostom saith, Cùm videris sacerdotem offerentem, ne ipsum consideres hoc facientem, sed Christi manum invisibiliter extensam: when you behold the Priest offering, do not consider him working this, but Christ's hand invisibly extended. S. Augustin saith, ipse offerens, ipse oblatio; it is he (Christ) which offereth, he is the oblation. The same is affirmed by S. Cyprian, Ambrose, Theophilact, Anselme, the Councils of Lateran, of Florence, and of Trent. All these witnese declare the speech of Eusebius, to be usual, and sound: Eusebius himself testifieth it to be ancient, for he lived anno 350.  
The third Pope must not be different in this point, if it were he that hacthed it. For if he hold in this, other than we hold, he could not be author of this that we hold. Marry Innocentius in deed telleth there are three general sentences in this matter: to wit of some, that would have consecration begon at the word Blessed; of others, that after; of divers, that Christ consecrated by divine virtue, & left a form to consecrat for posterity. Of these the two first differr not otherwise in the point of consecration, but that one telleth it was begun in the first words; the other that such words were rather a preparation, than consummation, of it. I should think these two not to differr so much, as if one would say: you M. Rider came from your father; & the other: that you came from your grandfather. For all difference alleged is of less diversity, as being of what is believed to be the same substance, whereas you are of distinct substance, yea & state, as you came from your grandfather, and father. Your school point, being the first and last savouring any smack in logic, (for only two grammarian sentences, cum multis alijs: à tribus ad centum, were hitherto heard of) it also bewrayeth the author (by being not apliable to an argument of authority, but only of Maxims, or grounds) to be void of skill.  
The arguments or school points to support any authority, according to Aristotle are only, 
Arist. 2. Top.  two: 1. In usu verborum, sequenda est vulgi consuetudo: 2. In sententia de rebus ferenda, judicium sapientium. In use of words, the custom is to be followed. In sense of things, the judgement of the wise, is to be embraced. Your additions to the second opinion are more remote from sincerity, than your former school point, from subtility. The text of Innocent hath thus. Nec etiam est credibile, quod prius dederit quàm consecerit; Nether also is it credibile that he gave first before he had accomplished: Which being a palpable negation, in plainest terms as every half penny scholar may conceive; M. Rider either for want of skill, or for want of fidelity, maketh it an affirmation. verily, this ignorance or juggling deserveth at least to have your hood (in the school lane) pulled over your head. I know not what should torment his mind in the third sentence, unless it be, that divine virtue is ascribe to Christ: or, that he had left us a form to consecrat: which two in God's word, and godly minds, are undoubted; although in protestancy, Christ is said to have had no more divine virtue, than Socrates, or Trismegistus. see in our 24. numbered. As little do I know, what he may cavil at, in the next opinion, of the master of Sentences; (reporting it truly without his own commixtions) as but only telling, for complete, and perfect consecration, (not only for the essential, but also for the ceremonial, and historical part,) all that is prescribed by the Church, to be observed. By all which accusations examined, they being so idle, so confused, and intricat, as wanting, all method, and matter, and so remote from disproveing consecration, as they all are confessed (being disputations, not whether there be any consecration, but such presupposed to be undoubtful, in what sort there is any) to approve it, and withal so untruly reported; all men, friends, and foes, to our profession, may perceive, that neither late, or owld, true, or false, settled belief, or opiniative disputations, do contradict our persuasion: and, that diversity, can not, or hath not been among us, in any other sort, then by their impudent report, who with squinted eyes, and dazzled brains behold us; thereby thinking, like gogle-eyed drunkards, every candle to be twenty.  
Now must we out of the whole heap, intimat only some choice untruethes. The 56. is, that he would show many opinions of pope's contrary one to another. The 57 
The 56 57 58 59 60. 61. 62. 63. 64 65. 66. untruth.  that Guido numbereth four divers opinions: that he, or M. Rider, have quoted any of the six opinions by him said to be repugnant one, to another: that we know the Canon of the mass to be in patching many hundred years: that any fabulous opinion is related, or mentioned, by Guido: that Guido is of different opinion to any other, by him related, in allowing consecration: that our religion is hellish. The 58. that Christ, and his Church, for the first eight hundred years wanted intention, in institution and use, of the B. Sacrament. The 59 that there is any such matter, in the antididagmate, as he informeth. The 60. that Bonaventur so judged. The 61. that S. Augustin, or S. Eusebius were pope's. The 62. that transubstantiation was founded by Innocentius the third. The 63. 64. 65. false allegations, additions, and alterations of negatives to affirmatives, in repetition of Innocents'. discourse. The 66. that M. Rider hath discovered hondreds of heresies in our writers etc. Upon my credit, I liberaly overpass, for brevities sake, ten times as many more impious untruethes, (easy to be viewed, by every Christian observer) only because I loathe to reveal a sink out of which vamped so odious a stench. The best rule toward such a reporter, is to have all that he saith in suspicion, until his allegations be viewed: which to him, and he to them, are ever found contrary.  
68 
Rider.  And when the lawful minister hath taught the prepared communicants the grievousness of their sins: the greatness of God's wrath: 
What true consecration is which the Gospelers teach.  the sufficiency of Christ's merits fully to appease the same: the nature of the Sacrament, which is a commemoration of that passion, the office of faith to apprehend and apply Christ's merits promised in the word, and tendered in the due administration of the Sacraments, then is there I say, aright consecration of the Sacrament. Now whether this consecration of yours, is warranted by Christ his words, let the indifferent Reader judge, and with the truest & ancient opinion join. Thus much concerning your imagined & newstamped consecration. Now to your second pillar, which is, transsubstansiation. First, I must tell you in this, 
Transubstantiation.  as in the former, that the term is new, lately invented & compounded by yourselves. And as your consecration was never found in the new Testament.   

What the true consecration is which the gospelers teach: and whether it be according to Christ's institution.  
68 I Had thought to have kept back myself at this point, 
Fitzimon.  of the protestant consecration, by occasion of the words lately spoken by M. Rider in the 66. number, to wit: Oh damnable heresy, that renounceth Christ's institution, and followeth man's invention. But this clause of his now is my text: whereupon I intent to revy (as the phrase of players is, or reply, if it dislike any) having hitherto seen all his lays, & exceptions. First in this his discourse (borrowed out of jewels; reply against Harding, art. 1. diuis. 8. pag. 19 to which Bullinger decad. 5. ser. 6. Caluin, Instit. l. 4. c. 17. n. 15. and others of that sort, accord.) I can not perceive Christ's words of institution of the Sacrament, neither contained, nor mentioned, either as it is used by us, or propounded in the Communion book. What more puritantrie? Is not this, Christ's institution to be renounced, and man's invention followed? The sequel thereupon is in my foresaid text, by conceit for brevity sake, here reiterated. But we will not so depart. The substance of bread and wine when it is (saith he) set a part from the common use, and applied to a holy use according to God's word. The common use of bread, and wine, is to nourish. I ask how you separate them from nourishing? especially when you often said before, that as they nourish the body, so Christ the soul, not by his descending, but by your ascending in faith. If than the substance of bread, and wine, be set a part from their common use, which is to nourish; what relation have they to Christ's feeding our souls? 
1. Timo. 4.  I pray you for our understandings sake; make this plain. 2. In deed I find, in S. Paul, all meat is lawful, that is sanctified by the word and by prayer. 
So hath Musculus in locis come. cap. de caena pag. 336. Bullinger decad. 5. ser. 6.  Do you therefore intent by application to a holy use, that such sanctification of meat, had operated any mutation in your bread, and wine? Fie, say you, Noah. For blessings, charms, or words of sanctification and operation we abhor. Then I require, both how you interpret your intricat conceits, and also what warrant for this whole discourse is any where else in scripture? If you bring none, (as I am sure there is none, yet known to your purpose) remember my text, being your own words, how unfortunately it tumbleth upon you.  
According briefly to my promise in the beginning I will not overcrow over him so abjectly prostrate in superfluous discourses. I let you therefore understand, that the Current of protestancy, declineth, as from a serpent, from the words of Christ's institution, and clouds and shadows of words, mists and obscurity of sentences savouring feigned piety, being made by them his institution and not his own words. 
Decad. 5. ser. 6.  Witness Bullinger, pronowncing in plain terms, there is no virtue at all in rehearsing the words of the Lord in the Supper. 
Zuingl. to. 2. resp. ad confess. Luth. sol. 431.  And he confirmeth it by authority of Pliny, a pagan. Witness Zuinglius, Saying: that none can ever give any sound reason, or authority, 
joan. Schut. l. 50. causarum. cap. 13. Fox acts and Mon. pag. 666. 667. Buchanan hist. Scotic. l. 15. pag. 523. Suingl. to. 2. expos. fid. Christ. fol. 563. 564. Bulling. in ep. ad Hebr. c. 10.  that commandeth the words of Christ's institution to be red in ministering the supper. Witness john Scut; that the Caluinists do so hate the words of Christ's institution, that they cannot abide either to see, or to hear them. Witness John Lassels, one of Foxes martyrs, that Christ's words should not be spoken in the institution, considering that S. Paul durst not mention them. Witness one George Sephocard, a Scotish protestant martyr, ministering the communion without Christ's words of institution. Witness the protestants in Switzerland, where, by declaration and approbation of Zuinglius, and Bullinger, the people sit all a long in order upon forms, and give ear to one reading the 13. chapter of S. John, without Christ's institution. In the mean season is bread carried about in paniers, and wine in glasses one giving bread & wine to another, and so endeth, say they, the communion. Witness others of England also practising the same profane indecency toward their supper: of whom we have treated numb. 39 Witness Beza, advising to ministre the communion, 
Beza epist. Theol. 2. pag. 27.  when there is no bread or wine at hand, in any other food: contrary to Christ's institution, and Christendoms practice: Witness the Scotishe communion book, 
In the administration of the L. supper. Luth. 10.7. de. ens. verb. caene. fol. 383.  where the words of Christ's institution, are carefully avoided. Witness lastly Luther, saying of this sort of people: They fear lest they should stumble and break their necks at every syllable, which Christ pronounced. If I were a good preacher, I should not so long have omitted my text: Oh damnable heresy that renounceth Christ's institution, and followeth man's invention. I might have more amply witnesed their hatred against Christ's words, if I had intended to flourish in abundance, and prolixity. Only to conclude, let us not be ignorant, that Swenkfeld flouteth Christ's words by testimony of Schlusselburg. 
Schlusselb. l. 2. theol. Cal. art. 32. Dialog. Comment. in lib. Reg. Vide her. apud Feuardent in entromangerit.  Peter vermil (otherwise called Peter martyr) first termeth hoc est enim corpus meum, for this is my body, but a five woorded proof, next he trembled not to say; non tam verbum divinum, quam etiam verba naturae sequenda esse in theologia; The divine words ought not to be followed so much in Divinity as the words of Nature. victorius no less blasphemously saith: Sinistro oculo respiciendum est ad verba Christi, dexrro vero ad naturas, etc. we must look with the left eye at the words of Christ, but with the right, at natures of things.  
This disdain towards Christ's institution revealed, let us next examine the causes thereof. I find them several. Some think, that Christ had not power to give us his body, and together to be in heaven. I find it in Caluin, in Robert Bruce, in Beza, in Sureau, 
Calu. l. 4. Instit. c. 17. n. 29. Instit. l. 3. c. 23. n. 2. Comment. in cap. 23. Isa. l. de eterna prodest. Admonit. vult.  L'Espine, yea & Caluin, thrice to my own knowledge, denieth God to be almighty absolutely. And Beza saith; that the Angel's speech to our Lady, 
Beza l. 2. con. Heshus. Disputatio Parisiensis. Rob. Bruce in his sermons pag. 158.  how nothing is impossible to God, ought to be believed universally. The residue affirm, that God could neither understand, nor will, not work, that the body of his son jesus Christ could be together in many places, nor any other thing contrary to the course of nature once by him (as Bruce saith) established. Go, and tell these men, that Christ's body can as well exceed nature in being in many places together, as be borne of a virgin, walk on the sea, be invisible, issue out of a sepulchre, enter among his closed disciples, penetrate the heavens, 
Articles of the family of Love printed in London an. 1578. art. 43.  etc. They will answer confidently. For the first of Christ's marvelous birth, (I mean them of the family of love) that he was borne of the virgin Marie, no otherwise then he is borne of their flesh For the second. of his walking on the sea, I remember not to have heard them disprove it; nor for his invisibility. For the third of his resurrection, 
Colloq. Malbrun. Act. 6. Marlor. in nou. test. fol. 167. & in 20. joan. Thalman. in c. 28. mat. Calu in joan. c 20. 19 Et lib. 4. Instit, c. 17. n. 29. Et in harm. Luc. 24.36. Pet. Mart. in dialog. de loco Corporis Christi fol. 94. 95. Vtenhovius pag. 185. 186. Fevard. Entremangeries. pag. 263.  they tell, that the angel had made passage, & that there was no miracle perceived therein. For which opinion of Vermil, Gautier, Sureau, L'Espin, & Beza, divers of themselves have repined: as appeareth in the conference of Malbrown, in Marlorat, in Benedict Thalman, etc. For the fourth of entering among his enclosed disciples, I can hardly relate their variable shifts to escape it in few words. yet I will attempt to comprise succinctly their diversities about it. Caluin saith First, that he found the doors shut, but knocked, & obtained entry. Secondly, that by his divine virtue he secretly had opened them. Bullinger saith, that an Angel had opened them. Aretius; that they opened of their own grace. Peter Martyr; that he entered by the window. Simonius, that he entered by the chinks of the door. Thalman, that his body diminished itself like a thread and so passed thereat. Others, that he entered at the tonnel of the chimney. etc. And if you tell them the Scriptures declare a miracle, whereby the Apostles were afraid; etc. they will answer, as to the words of Christ's institution aforesaid, you must look with you left eye at Scripture. etc. For the last, they affirm (contrary to Scripture) that by many weighty reasons they are persuaded, 
Pag. 57  the heavens not to be hard, but easily passable: and consequently, that Christ might have entered, or passed, through them, not only without miracle, but also without resistance. So speaketh John Brovant, in his Aphorisms, and replications.  

Note.  All this outrage proceedeth against Christ's institution of the B. Sacrament, because if it be true; these miraculous mysteries of Christ's nativity, resurrection, ascension, etc. may stand. If it be not allowed, in the literal sense; these other mysteries, testifying Christ's true substantial body to have surpassed the bonds of natu●re, as much, as if it should be in many places at once, must likewise ●n this protestant guise specified, be contradicted. Abissus abissum ●nuocat; One bottomless misery and absurdity traileth with it another. For this same cause, Beza professeth to have translated falsely the 21. 
Beza in cap. Act. 3. v. 21.  verse of the third chapter of the Acts of the Apostles; of purpose saith ●he, to keep Christ's presence from the altar; whereat Caluin, Illiricus, and other protestants greatly murmured. For the same cause, 
Cal. in c. 26. Mat. v. 27. Colloq. Monpelgartense● in acts. Vide Fevard. in c. 1. Pet. & l. 5. c. 16. Theomach●a. Cal. Cureus in Spongia● fol. 239. Erastus pag. 29. Aulakius 45. pag. Osiander con. Morlinum. Bavar. con. Selneccerum.  lest thou shouldest have any belief to receive Christ's blood, Caluin telleth, that they are furiously mad, who affirm any blood to be longer conjoined with his flesh. Whereby his scholars, Aulakius, Bavarus, Cureus, Erastus, Osiander, and the Antilutherans of Witberg, affirmed, that such blood is long since putrefied, and lost, in earth; no longer in nature, and is fruitless toward our salvation. Whereat the count or Earl Mont-Belial, said that his whole body trembled; and the conference was presently debarred (for such fowl blasphemies) by the Duke of Witemberg. Notwith standing all this, of M. Riders own and his brethren's hate against the words of Christ's institution, of so many mysteries of religion, and testimonies of scripture, so impiously disinherited, disdained, & abjured; two things may seem incomprehensible: First, how ministers can brave, and face out, with sugared and assured words, their hypocrisy. Secondly, how they can obtrud any longer their filthy fancies, now so plainly discovered to their own consciences, and to all others, who may so easily, and by only natural sight behowld their abomination. In the mean time, I end, pronouncing my text, since M. Rider to all men's view, omitteth Christ institution. Oh damnable heresy, etc.  
69. So transubstansiation was never found in the new nor old. No, 
Rider.  I do not remember that in all my Grammatical travels & studies, that ever I read it. 
Yet we contend with you not for names and words, but for points & articles of faith,  I can show you Dictionaries many, & Grammars more, of divers prints, and in diverse ages, printed in several Universities of Christendom, but none of them makes mention of this word transubstantiare, much less of the sense, which is to change substances of several kinds, one substance into another.   

Whether Transubstantiation had been anciently known. And whether new names may consist with old doctrine.  
69. IT may seem the more strange, that M. Rider, 
Fitzimon.  who made such a Dictionary, (wherein, beyond Thomas, Thomasius his pyke-devant, and all other like words formerly unknown in dictionaries, M. Rider found out, turlererehiskum, and divers others as good ornaments to his said Dictionary (could yet not find the word Transubstantiation. But it is the less admirable, that he that sought it, had a veil upon his hart toward the effect of transubstantiation, and a mist upon his eyes toward the word. In all your brethren's writings against it by express name, might you not have found it? Brovaldt hath it, saying in his Aphorisms; 
Pag. 2. & 26.  that one named Lanfrancus Italian (long before Innocent the third) brought it in to the Church: and after in the year 1051. it was established by Leon the ninth in the Council of Versel. Might you not have found it in Peter Martyr, in Caluin, and in the whole crew, saying it not to have been before Innocent the third; which also yourself often do profess? And yet you say, you never remember to have read it. A better mind, will bring a better memory; In the mean time be recorder of your oune 67. 
untruth 67.  untruth.  
But what mean you to think it strange not to find (especially in grammarian travels and studies, for old belief, but new names? As for example, in your own profession, you use the name Ministre of the word: of which use you have not one instance in Scripture. But rather where it is taken in a bad sense: Mat. 26.58. Mar. 14.56.65. joan. c. 18.12.18.22. cap. 19.6. 2. Cor. 11.15. Secondly none more often speak (as of all other words of doubtful signification) of the name, 
In his sermons. pag. 4. 12. Westphal. in apol. pag. 5. Muscul. in locis come. pag. 292. Clebitius in victo. argum. 12.  Sacrament: yet Robert Bruce telleth, that it is not used in Scripture, nor to be used by Christians: So doth Carolostadius, Musculus, Clebitius, etc. But at other times, saith Westphalus; the Caluinists because they find the word apt for them to shift and lurk under, do greedily embrace it. I require remembrance be taken of this admonition, when M. Rider will stand upon the name Sacrament, as upon a brazen wall, as Caluin termeth it. So likewise of all times in our profession, to signify an old belief with more efficacy, a new term is imposed: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify Consubstantial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify the mother of God, Transubstantiatio for the conversion of bread and wine into the flesh and blood of Christ, 
In con. Nic. In con. Ephes. Conc. Trid. sess 13. c. 4. August. epist. 174. Cic. l. 2. ad Heren.  etc. which words are to be measured according to the propriety of them, and the authority whence they proceed, rather than according the antiquity of them. But, because S. Augustin saith; it is a most contentious part, to contend about the name, when the thing is known; and as Cicero saith; Calumniatorum proprium est verba consectari; it is the propriety of Cavillers to pursue words, by the definition of Transubstantiation, we willbe instructed, how sound, and ancient it is.  
70. But briefly, 
Rider.  as the word cannot be found in God's book nor ancient Doctor: so the sense hath neither warrant from holy Scriptures, nor Catholic writers.  
For this is your opinion, that after consecration (which yet you know not what it is) the substance of bread and wine should be converted into the natural body and blood of Christ, the accidents of bread and wine, as whiteness, roundness, breadth, weight, savour and taste of them only remaining.  
You may assoon and to as good a purpose, prove a transaccidentation as a transubstantiation. But as there is no change of the former, so not of the latter, but a mere F●iers fable, and therefore frivolous. And whereas the Fathers use these words, change, conversion, mutation, transelementation, they always expound themselves in their several works, that it is a changing of the use, not of the substance: neither can you show any one Father that ever meant such a change, of one substance into another: for every change of one thing into another, carrieth not with it at all transubstantiation of one substance into another: for there may be a change without conversion of substances, but conversion of substances cannot be without a change: for there is as much difference betwixt change and transubstantiation, as betwixt the general & the special: for change is the general, and contains under it transubstansiation: but not contrariwise.  
And as there is a change of substances, so there is a change of accidents, to wit, of qualities, of times, of places, of habits, and such other like things, according to their natures, and to the predicaments under the which they are comprehended,  
These Logical rudiments I hope you have not forgotten.  
Our regeneration is a change, not substantial, but accidental that is: 
We confess a change of name, & of use, but only during the action not after to be a sacrament, no more than water in the font after that baptism is finished by the minister.  it is not a change of the substance of our bodies and souls into any other substance, but the change is in quality: which is, from vice to virtue, from sin to righteousness, etc. and this our change now in question is sacramental, not substantial, of the use of the creatures, not of the substance.  
But if you will needs have a change of substances, speak like scholars, and tell me for my learning in what predicament I shall seek it, and yet I think I shall never find it. But I will not be tedious in transubstantiation, seeing the great rabbins of Rome can no more agree upon this, than they could about consecration, as also because we have confuted it in such places, where we prove bread to remain after consecration: for so many Fathers as prove bread to remain after consecration: confute transubstantiation. I will only give the best minded Catholics a taste of the rest of your late School-doctors, by alleging one Grand captain instead of the rest. Whose words be these. 
Magister Sent. lib. 4. di●t. 11. pag. 58.  Si tandem queritur qualis sit illa conversio, an formalis. an substantialis, vel alterius generis, diffinire non sufficio: But if it be asked me (saith this your great Moderator) what kind of change is made in the Sacrament, whether it be formal, or substantial, or of any other kind, I am not able to define it unto you.  
Will you hear your own friend Cuthb. Tounstall Bishop of Dirrhum deliver his opinion, de modo, 
De Eucharistia lib. 1. pag. 46.  quomodo id fieret fortasse satius erat cur●osum quemque suae relinquere coniecturae, sicut liberum fuit ante concilium Lateranum. Of the manner of this change or conversion how it might be done, perhaps it had been better to leave every man that would be curious to his own opinion or conjecture, as i● was before the Council of Laterane left at liberty.  
Is this your antiquity, universality, and consent? you see it is a jarring novelty, void of verity. Why then will you take upon you to teach that which you never learned, and persuade the Catholics to believe that which the chiefest on you● side maketh a doubt of? nay all of your side cannot prove: nay which is in deed but a fable without truth, 
Absurdities follow the granting of Transubstantiation.  for one thousand & two hundred years after Christ never heard of: And therefore seeing it is neither Apostolical nor Catholic, no man's conscience is bound to believe it. Now I will only show some gross absurdities that follow the granting of it, and so proceed to the rest.   

What the sense is of Transubstantiation, and how old it is.  

Fitzimon.  70. TRansubstantiation (in our purpose) is a conversion of the whole substance of bread into the substance of the body of Christ our Lord, 
Conc. Trid. loc. cit.  and of the whole substance of wine into the substance of his blood. So that if the Fathers ever taught the whole bread in substantial matter and form to be converted in to the flesh of Christ, and the wine into his blood, without any substantial part or parcel of them remaining; they can not be denied to have taught Transubstantiation. 
Vide Zuar. 3. par. q. 75. d●sp 50. sect, 1. The name creation is added out of S. Augustin. de conseca. d. 2. c. utrum sub figura. whereby is only intended what here in other words others have.  For the evidence whereof; first, let us learn what names they used to express this conversion. For brevities sake, I will only relate such as in the proofs of their opinions in Zuares are specified: to wit, A transmutation, a making, a creation, a mutation, a conversion, a translation, a transelementation, transformation, a transmigration, transfusion of bread, and wine, into the body and blood of Christ. Every one using the most forcible word he bethought, to testify the same, which the Council of Trent doth say, conveniently, and properly, to be called Transubstantiation.  
Secondly note, these few proofs of the primative Fathers, and other Doctor's persuasions. 
Cyprian. de caena Domini.  first S. Cyprian; Panis iste quem Dominus discipulis porrigebat, non effigie sed natura mutatus, omnipotentia verbi factus est caro; The bread which Christ delivered his disciples, not in resemblance, but in substance and nature changed, by the omnipotency of the word is made flesh. O comfortable and Catholic testimony, of fourteen hundred years antiquity! 
Cyril. Hierosolimit anus catechist. 4. mystagogua.  S. Cyrill of jerusalem; Hoc sciens; ac procertissimo habens, panem hunc non esse panem, qui videtur, etiamsi gust●● panem esse sentiat; This knowing, and howlding for most certain, this bread not to be bread which seemeth, 
Ambros. de sacram. l. 4. c 14. lib. 6. c. 1.  although the taste do the judge it bread. S. Ambros; Panis iste panis est ante verba sacramentorum: Vbi accesserit consecratio, de pane 〈◊〉 caro Christi; This bread is bread before consecration, but when it is consecrated, of bread it is made the flesh of Christ. S. Augustin; 
August. dist. 2. cap. hoc est de Consecr.  Caro eius est quam ●●ma panis opertam in sacramento accipimus: & sanguis eius quem sub vini ●ecie & sapore potamus; It is his flesh which under the likeness of bread covered, ●e receive in the Sacrament; and his blood which under the show and taste of ●yne we drink. S. Cyrill of Alexandria; 
Cyril. Alex. in joan. l. 4. c. 13.  Qui videtur panis non est panis ●●iamsi gustu ita appareat, sed corpus Christi; That which seemeth bread is not ●read, although in taste it so appear, but the body of Christ. Beda; 
Beda lib. de mysterio m●sse. Remigius in psal. 21.  Ibi sorma ●anis videtur, ubi substantia panis non est; There the form of bread appeareth ●here the substance of bread is not. S. Remigius; Panis & vinum à Chri●●iana veritate dicuntur, non quod naturam panis & vini post consecrationem ●etineant, sed quod nutriant; Bread and wine are said in Christian verity, ●ot that they retain the nature of bread and wine after consecration, but that ●hey nourish. S. Bernard; Hostia quam vides, iam non est panis, 
Bernard de caena Domini.  sed caro ●●ea: similiter liquor iste quem vides iam non vinum, sed sanguis meus. Quem●dmodum illic speci●s cernuntur quarum res vel substantia ibi non esse creduntur: ●ic res veraciter & substantialiter creditur, cuius species non cernitur; The host ●hat thou dost behold, is not now bread, but my flesh: likewise the liquor ●hich thou viewest, is not wine, but my blood. Even as the likeness are seen, ●hose things or substances are believed not to be there: so the thing is truly and ●ubstantialy believed, whose shape is not perceived.  
Will all theses testimonies, whereof every one alone had been ●ufficient to the most partial or least indifferent protestant, being ●o pregnant, so precise to the matter, so godly, and from so godly (as every one of them hath been accounted at least these 400. 
Bullinger decad. 5. de caena fol. 370.  years a Saint) reclaim our adversaries? Bullinger a great protestant answereth negatively, saying: Zuinglianos non posse credere Christum esse in coena praesentem, vero suo corpore, licet omnia mundi concilia, omnes angeli & divi id iubeant credere; The Zwinglians not to be able to believe, Christ to be present in the supper, in his true body, although all the Councils of the world, all Angels, and Saints did command it to be believed. Yet I trust in the mercy of God, that divers reading this manifestation of error, and justification of truth, will instantly open their hearts to let shadows and figurs depart, and to embrace Christ, and verity. Let me die a bad death, if I would, otherwise then to purchase that good to deceived souls, spend only to incountre M. Rider such precious time in displaying or disproving that infidelity, which is incident to him for his profession, which of itself is notorious and every day vanishing, and consuming without our labour. And for your learning M. Rider, you may peruse Zuares, in tertiam partem, tomo tertio, quaestione. 75. disputatione 47. sectione 2, and be instructed by him particularly, in what Predicament is Transubstantiation; and so have resolution, in conceit so impossible.  
I am truly weary in summing up untruethes, they are so manifold. Only I will certify some especial. The 68 that we know not what Transubstantiation is. The 69. that we might to as good purpose prove transaccidentation. The 70. that Transubstantiation is a friars fable. The 71. that the Fathers never intended a substantial Change. 
The 68 69. 70. 71. 72. 72, 73. 74. untruth.  The 72. and 73. that the master of the sentences, or Tonstal, doubt of the conversion of bread into the flesh of Christ, they only disputing how it is wrought: which is no more to deny the mather in question, then if one should confess you to have the rich deanery of S. Patrick's, and muse by what means, whether by assured Simony, or unknown desert, or blind choice, you came thereto. The 74. that we see Transubstantiation to be a jarring novelty, and a fable without truth. These are but glozing imputations of M. Rider to dazzle the minds of his Readers, that they do not conceive when truth is represented to their eyes by us, or when falsehood is inculcated by him; denials without shame; affirmations with remorse, and torture of conscience; exprobrations without regard of fidelity; protestations repugnant to all truth, and sincerity.  

Rider.  71. This fable of transubstansiation overthroweth sundry articles of our faith, and therefore it is abominable. It teacheth a new conception of Christ to be made of bread by a sinful priest, and every day, & in every place where it pleaseth the priest, contrary to the Article of our faith: which is, that Christ was conceived by the holy Ghost, and borne of the blessed virgin, and but once: for such Christ as you tender to the poor ignorant Catholics is not a true Christ, neither can be, for many respects, which are before in the beginning alleged. secondly if Christ be in the Sacrament, he is not then ascended, and so there is another article of our faith destroyed by this damnable fable. And thirdly, if he be couchant or dormant in the pixe, than the Scriptures deceive us, in telling us he shall come from heaven to judge bo●h quick and dead, and so another article of our faith is overthrown. And if your doctrine were true, Christ should have eaten himself corporally, but you confess he did eat himself 
(a) josephus Angles pag. c. 110. 4 conclusione secunda.  spiritually. If your doctrine of transubstantiation were true, than the Lords supper were no Sacrament, and the reason is this, for every Sacrament consisteth of the outward sign and the inward thing signified, and they must both still remain during the outward action of the Sacrament. Now if bread which is the visible outward part of the Sacrament be changed into Christ's body, than there is no Sacrament, because there remains but one part of the Sacrament, which is the thing signified, and then you utterly deceive the people, which tell them it is the Sacrament of the Altar, when it is no Sacrament at all. Again, another absurdity follows upon it: for if the substance of bread be changed, then there is no proportion or analogy betwixt the sign and the thing signified, because accidents cannot nourish. For the likeness or resemblance betwixt bread and Christ, consisteth chiefly in this, that as bread nourisheth the body, so Christ's body crucified nourisheth the soul: but if the substance of bread be changed into another substance, than the proportion and property, is so changed, that it must cease to be the thing for which it was first ordained and so the best you would make of the Sacrament is but a shadow without a substance.  
Another unreasonable absurdity will follow, that Christ hath two bodies, one of bread made by the Priest, another of the blessed virgin conceived by the holy Ghost.  
Again, if his own body shall be in many places at once, that is contrary to a natural body, and is as void of learning, as the other of religion: and by this your new thirtheenth Article of your new faith, you would maintain the being of qualities without a subject, and the being of quantities without a substance, which both are impossible. But Because the opinion is false and forged, without Scripture or testimony of ancient Father, I will allege no more absurdities at this time till I be urged.   

Whether the article of Christ's Ascension, be not rather a proof, than disproof of the Real presence.  
71. SAint Augustin ever according to his wont, 
Fitzimon. August. 22. de ciu. c. 11.  pertinently answereth sectarists, & now in these words answereth to M. Rider; Ecce qualibus argumentis omnipotentia Dei, humana contradicit infirmitas quam possidet vanitas; Behold with what arguments, human infirmity possessed by vanity, contradicteth God's omnipotency. Now to the first: It teacheth no new conception of Christ, according to S. Ambros; being; Non alia planè caro, 
S. Ambros. loc. infra cit.  quam quae nata est de Maria, & passa in cruse, & resurrexit de sepulchro; No other flesh plainly, than was borne of Mary, suffered on the Cross, and rose out of the sepulchre. To the second; his being ascended, above the order and propriety of a natural body, doth rather aver, and assure his being in the Sacrament beyond the bare nature of a natural body. And to that end, 
joan. ●.  Christ himself in his instructing the jews that his body was truly meat, to have them believe his words, forewarned them that they should see his body mount and ascend. By the one, being beyond nature, confirming the other to be possible notwithstanding nature. To wrest then his Ascension against his being in the Sacrament, is; Maledicta glossa quae corrumpit textum; a wicked gloss corrupting the text. That made Luther to confess, that we are bound to believe Christ's real presence in the Sacrament: 
Luth. tom. 7. defence. verb. coena. fol. 394.  for that both the Scripture, and articles of our faith, azure us thereof most constantly. Is it not therefore a strange assertion to say the articles of faith are impugned, when they are conjointly with Scriptures consonant in this controversy? To the third, I answer out of the Psalmist; Neque dormit, neque dormitabit qui custodit Israel; He sleepeth not, nor noddeth, who preserveth Israel. His being in the pix hindereth not his coming from heaven, no more than his being in heaven sitting at the right hand of God the Father, 
Psal. 109.  until his enemies be made his footstool, hindered his being viewed in earth by his Apostle S. Paul, 
Act. 9.17. c. 22. c. 26. 1. Cor. 15.  in the high way to Damascus, and that after his Ascension: which is an insupportable ad inevitable thunderboult against them that affirm Christ's body neither to have been, nor possibly able to be, in many places at once: especially being confessed by M. Rider after, that a true Apostle must see the Lord jesus in the flesh. Wherefore S. Paul being assuredly a true Apostle, did behold Christ in flesh, at his first election to be such Apostle:: which was in the high way to Damaso. And consequently, Christ then, and still, being at the right hand of his Father, was in flesh, in two places at once, in heaven, and in the way to Damascus. To the fourth, we confess both spiritualy, and corporaly (as hath often been declared) and not only spiritual, or only corporal. To the fift, it is rather against you, saying there is only an external sign and no inward grace. We for the external sign show the form of bread and wine; for the internal grace, Christ's precious body and blood. To the sixth, accidents (strengthened by Christ's support) may, and do nourish. 
Ambros. de consecr. dist. 1. c. omnia quecunque.  To the 7. although it be all one with the first; S. Ambrose again informeth you, saying: Corpus illud vere, illud sane, quod sumptum est de virgine, quod passum est, & sepultum, quod surrexit, & in coelum ascendit, & sedet ad dexteram Dei patris, & quod est venturum judicare vivos & mortuos. The same body truly, the same body certainly, which was taken from the Virgin, which suffered, and was buried, and rise, and ascended, and sitteth at the right hand of God his Father, and will come to judge the quick and the dead. To the eight, it is not contrary to a natural body, but beyond it: and is testified by Scripture to have infallibly happened. And good M. Rider, if it be impossible that qualities can be without a subject, how did God make light, Gen. 1. without a subject? for neither firmament son, moon, or stars, were yet made; and other subject is not mentioned. It is strange that you dare affirm that impossible, which the Scripture assureth possible. beside the argument to the contrary, that nothing beyond the condition of a natural body is possible, implieth there willbe no resurrection of the, dead there was no birth, walking on the sea, entrance among the enclosed disciples, resurrection, and ascension of Christ, as being beyond nature. Glory be to God's divine Majesty for so grounding us on truth, as that we can not be impugned, but God's Omnipotency, the Scriptures, and chief mysteries of Religion must first be denied.  
My turn is next to examine my adversaries in these articles of belief, and the rest; to practise them no less to defend, then offend: that by their resolution, to heavy, and urgent imputations, their strength, or weakness, appear. Whereby I do not intend so much to grieve, or gravel their minds, as to instruct them, not by my documents, but by their own, in what they are occasioned to consider better of their estate. For it shall now be made notorious, that we may be tainted, for being contrary to the articles of belief; but they, and not we, touched, and stained, with that infidelity. Arguments full of falsehood, and futility have been objected against us; But now against them, pregnant, and pressing proofs, without strange, and far sowght inferences, shallbe tendered, and produced, to convict them faulty and faithless, against all, and every article, of Belief.   

AN EXAMINATION OF protestancy concerning the 12. articles of Belief, in general.  
IT hath ever been among sectarists, 
Athanas. de Synodis. Socrates l. 2. c. 7. Sozom. l. 3. c. 5. Cassian. l. 6. de inca. Epiph. her. 73.  a principal difficulty, providently to collect, and resolutely to embrace, any form of belief, whereunto they would remain tied, and invariable. The Arrians by testimony of the Fathers, four times in few months changed, and revoked their Creed. To abrupt other inductions; When late Reformers presented their confession, entitled of Augusta, to which they generally subscribed, binding themselves thereto by solemn protestation, (whereupon they were named protestants; and to this day they only among the learned are so called, who avouch the foresaid Augustan confession) although they had as providently, and politicly compiled it, as they might not be ashamed upon future deliberation to justify it: yet never did Chameleon alter his colours more often than it. 
Chlebitius in sua victoria & ruma Papatus saxonici.  And therefore a famous Lutheran one William Chlebitius, was constrained to say; Non expedit coram plebe recensere, quoties & quomodo confessio Augustana sit emendata; It is not expedient before the people to numbered, how often, & in what manner, the confession of Augusta hath been amended. Another exclaimeth, that it hath been; Versa, perversa, conversa, 
Hosius in Antibrentio.  mutata, depravata, mutilata; turned, perverted, converted, changed, depraved, maimed. Then which kind of lamentations, nothing is more frequent in Lutheran writers.  

Osiander apud Hosium ibid.  Behold I pray you; the confession, collected as studiously, and judiciously, as might be possible, to the maintenance whereof all masters of Art by oath were obliged, even as to the fover Evangelists (and all opposite thereto) as was also determined; 
Cassimiriani Matheologi in sua admonitione cap. 4.  A veritate & verbo Dei aberrant, & tanquam alieni à vera Dei Ecclesia iustissimè condemnantur, vitantur, & velut Lupi a Christi ovilibus arcentur; Do stray from truth and the word of God, and as separated from the Church of God, are most justly condemned, eschewed, and as wolves from Christ's sheepsowlds repulsed; Behold I say, how miserably it hath been, like a cock of hey in summer time, tossed, toiled, and tormented; changed, fashioned, reformed, and deformed; as if it contended with courtiers of late times, to be in as many new fashions as they. I will not unfold any thing of the English communion books diversity; 
A survey of the pretended holy discipl. land per joan. wolf. Anno 1593. pag. 3. 13. 77.  because puritans shall not be offended with me, for intermeddling in their charge. Their milenarie suffrages against it, their exceptions against 150. articles thereof, their saying, that the government of the Church of England, is Antichristian, and Diabolical, and that none but betrayers of God do defended it, is more than sufficient, to be said to my purpose.  
2. Where as there are three forms of Creed, one from the time of the Apostles; Another of the first general Council of Nice (which after for further explication added in the Council of Constantinople, beareth commonly the name of the Constantinopolitan Crede: whereof godw lling I will treat in the explication of the Mass.) The third of S. Athanasius, which to this day is readd in the Sunday office, eu●n among protestants: although these three according to their order more or less, have been in all Christendom hitherto irrefragable, yet now, the second displeaseth for the word 
(a) Luther con. jac. Latom.  homoousion: and all founders thereof, are termed, but a congregations of 
(b) Beza in epist. theol. 81.  Sophisters. Also the third, for standing to much upon and for the blessed Trinity, is misnamed, for the creed of S. Athanasius, the creed of 
(c) Georgio Nigro, Stanislao, Sarnicio, Blandrata, Lismāni●, etc. apud Stanchar. l 6. 7. & in pref. de mediatore.  Sathanasius. Against the first, of the Apostles, divers exceptions are made; First by Caluin 
(d) Calu. apud Lindan. pa op. pag. 112.  that he doubteth whether it should be of authority, not being contained in scripture. Secondly by Brentius 
(e) Brent. in sua catechesi.  inclining not so much to doubt thereof, as to be assured it should be disinherited. Thirdly, by Anabaptists, denying it in general, and particular. To these may be reduced profane and impious Erasmus, (or rather all they to him) affirming; (praef. paraphrasis suae in Matth.) Nescire se num symbolum illud ab Apostolis manaverit; whether this form of belief ever came from the Apostles. O unworthy and unchristian distrust! Worthily is it said vulgarly: Erasmus innuit, Luther's irruit: Erasmus parit ova, Lutherus excludit pullos: Erasmus dubitat, Lutherus abnegat. But, by that which followeth may best appear, that protestants are in great dislike toward it. 
Lavath. in hist. sacramentali. Amisfort. in pura doctr. evang. Gallus in Thesib. Sur. add an. 1557.  Lavatherus a zwinglian, Amissortius and Gallus Lutherans, and Surius a Catholic, do conformably recount, how the Dieta of Ratisbon, anno 1557. Septemb. 4. enjoined 12. choice protestants to establish a form of belief, not after at any time by any to be contradicted. They met, and eftsoons deliberated, without any conclusion. Then three days farther consultation for better advise, were had; and those also being expired, seven other days requested, and granted; yet nothing was determined. They were so far from consenting to either the Apostles belief, or any other; that seven of them excommunicated the other five, as being the only impediment of agreement: yet neither could these seven, either then, or ever since, deliver any form of belief, to which they, or others, would stand or abide irrevocably.  
3. As S. Augustin saith, they that believe of scripture what they list, 
S. August. con. Faust. l. 16. c. 3.  and what they list not, do not believe, they believe not the scriptures but themselves. So is it in the believers of the creed. Therefore he that offendeth in one, is made guilty of all. Or as S. Chrysostom saith; 
S. Chrysost. in epistolam ad Galat. S. Ambros. ad Demetriadem virginem. Symbol. S. Athanaesijs. verse. quam nisi quisque integrè etc. Ephes. 4.5. Hebr. 11.6.  he corrupteth the whole doctrine, who overthroweth the least particle thereof. Or as S. Ambrose saith; He is rejected from the numbered of the faithful, and lot of the holy, which in any one point dissenteth from the Catholic verity. So that if protestantcy be found opposite to any one article, although it profess the residue, yet may it not be said available or a true belief. Nether can there be other than one faith, as there can be but one only God. And without this true and only faith, it is impossible to please God, how honestly soever misbelievers live in the world. Wherefore all sectaries must be repugnant to this true and only faith, and far from salvation, who have no other evidence of their faith th'one above th'other, but bare challenges of scripture, common to all late and ancient heretics.  
In particular let them assure themselves, that the true faith hath publicly prevailed both for continuance, and purity, against the gates of hell; 
Math. 16.18.  to wit, against the power of Pagans, and malice of heretics: such being Christ's infallible assurance to the only faith of his Church. Next let them as carefully provide that the faith by them esteemed true, be not lately revealed: for thereby, both is it known to have been prevailed against, if it were at any time extinguished; and also we are admonished by God's word, 
1. joan. 2. Rom. 16. Galat. 1.  that it remain in us, and we in it, which we had heard from the beginning. and, if any preach otherwise then we had already received, to hold him accursed. Whereof some what is disputed before. Thirdly, let them no less eschew, 
Hebr. 13.  that it be not mutable: as being forewarned by S. Paul, not to be misledd by variable, and strange doctrines. So that if these observations tendered by the holy Ghost in sacred Scripture, be opposite to their belief; it is a manifest demonstration, they should suspect, and reject it.  

Rom. 10.17. 2. Cor. 11.14.  4. True faith is by hearing the word of God, revealed to us by his holy Spirit, whether in writing, or by tradition. Whereas thetfor Satan may transform himself into an angel of light, we are forewarned not to believe every spirit, but to depend upon the faith of God's Church the pillar of truth, 
1. Io●. 4. 1. Tim. 3.  governed by the holy Ghost; which if we do not observe, 
14. joan. Mat. 18. Ex ipso Galu. l. 4. Instit. c. 1. n. 17. 22 4.  we are no nearer salvation, than Ethnics and Publicans. This is the faith contained in the creed of the Apostles to be now examined. Therefore it could not be less than a rash precipitation in late founders of pretended Reformation, 
Guliel. Bibliothecar. l. 3. Vincent Beluac. in spec. Erasm. Alberus de Carolostad. Luther. tom. 7. p. 228. per Thom. Kelug. Zuinglius subsid. Euchar. fol 249. tom. 2. Staphil. in resp. con. jacob. schmidelin. pag. 404.  to departed from their first belief, at the sensible suggestion of Satan, and by delusion of dreams; as by their own confession, and no otherwise it happened. Of Berengarius, that he was directed, and assisted visibly; by Satan, all sorts of Authors, Catholics, and Protestants do record. Luther and Zuinglius testify the same both of themselves, and of Oecolampadius and Carolostadius. Caluin acknowledgeth, that he was not so much guided, per ingenium, ut genium, by his own disposition, as by his goblins.  
Other successors of Luther, confess that he was, Somniator, quod nocturnas visiones in ebrio capite natas pro puro puto verbo Dei venditaret; A dreamer because his night imaginations conceived in his drunken head, he uttered for the pure express word of God. Also other disciples of Caluin, 
Lindan. dial. 3. c. 1. Dubitan.  do certify, of Geneva preachers; 
* joa. Spangeberg. in veraci narratione beneficiorum etc. Ochin. dial. con. sectam terrenorum Deorum. Schlusselburg. proem. lib. de theol. Caluin.  Quod noctu somniarunt id cartis mandant, excudiue curant, suaue scripta & verba, pro oraculis haberi volunt; That which they dreamt by night, that they engross in papers, and cause to be printed, and strive to have their writings and words to stand for oracles. Another saith of them; Clarum est Caluinistas Somnijs à nigro Demone instillatis testamentum filii Dei labefactare & evertere; It is clear that the Caluinists by dreams suggested from the black devil, endeavour to destroy the testament of the son of God. I omit for brevities sake, how Fox martyr-maker, 
Acts and Monuments pag. 90.  confesseth a spirit to have instructed him during his musing in bed, to count the 42. months mentioned in the apocalypse by sabbaths: which spirit to have been false, appeareth by the express word of God, saying the said 42. months to be 1260. days, or three years and a half, and not as Fox calculated 294. years. This is abundantly sufficient to manifest, that he that departed from his former belief, upon such guides, governed by such spirits and dreams, is in wisdom to entre deeply in to this exammation following.  
5. For better information in this point, 
Acts and Monuments pag. 402.  the definition of protestant faith is to be propounded. Fox defineth it thus. Faith in Christ is that every one should believe particularly that his synns are forgiven him whereupon, saith he, he is justified. And this tutchstone of truth and doctrine, was revealed first to Luther, by an owld man, saith M. Fox whereby the ice was broken to all that followed. Caluin, 
Calu. l. 3. Instit. c. n. 7. 15. 16.  and protestants universally subscrib to this sure, and certain knowledge, in particular, that by believing Christ's promises of salvation, none can perish, as being perfectly justified, made an elect, and predestinated; 
Cal. Instit. l. 3. c. 2. n. 38. 39 40. Cap. 24. n. 6. 7. 8. Brent. in Apol. Conf. Wittem. par. 3. p. 703. Luther. tom. 2. wittem. fol. 405. an. 1551. Confess. Geneu. Beza, c. 4. n. 20.  so assuredly as nothing can separate him from God. For this faith (say they) being once had, may never be lost. And Luther instructed herein, by the owld man, confesseth that he was angry, that the Apostle had not sufficiently extolled this faith: and therefore, that he thought good by addition of a word [only] to make the text affirm, that only faith justifieth. Whereupon by good consequence, he sustained, that only infidelity deserveth damnation; that God's commandments belong not to Christians▪ that sacraments are superfluous; as is before declared.  
Bucer, Brentius, Maior, Lutherans, profess, that he is not a kind Christian, 
Disput. Ratisbon. pag. 463. vide Sleidan. l. 16. pag. 263. Zuingl. tom. 1. fol. 268.  who believeth not with the same assurance that himself in particular is elect, as that Christ is the son of God; nay more, quoth Zuinglius, that you can not be damned unless Christ be damned, nor he saved unless you be saved, you having as great right to heaven as he. 
Acts and Monuments pag. 1335. 1338 1339 〈◊〉 cap. 2.20 21. 2. Cor. 7.15. Philip. 2.12. Vide Modzenium l. 2. de Eccl. c. 2.  And if you labour to make this your justifying faith assured by good works, you shame (say the English protestant Martyrs) the blood of Christ. Go tell these men, that S. james is of a contrary mind that faith alone justifieth not; that the Apostles, and Evangelists, were especial favours of good works as being necessary to salvation, that they in fear and trembling wrought their salvation; that being guiltless in their consciences, yet they reputed not themselves justified, etc. it willbe answered 
(a) Pomeran. ad Rom. 8.  they wrote wickedly; 
(b) Luth. in serm. de pha●is. & public. Beza in Luc. cap. 22. Vide num. 26. pos● med. Caluin. l. 4. Instit. c. 8. n. 4.  they are no true evangelists; and in like manner according as is specified in our 26. numbered: and also; Si Apostoli sint ne garriant quicquid collibitum fuerit; if they be Apostles, let them not babble all that they list, etc.  
6. This Symbol and creed of the Apostles is of such ancient reputation, 
Concil. Bracharen. 2. c. 1. Conc. Leodicen, c. 46. Conc. Rom. Sub Martino 1. De consecr. d. 4. c. non licet. c. ante viginti. c. Baptisandis. August. l. 8. Confess. c. 2. Oens DD 2. 2. q. 2. a. 8.  in the Church of God, as all primative Christians must necessarily have known the contents thereof in particular, at least according to the substance if not according the words, or order of articles, under danger of damnation. Yea none were permitted to come to Baptism, being of years, who knew it not at least twenty days before their baptising, as wittness the Fathers. And all Divines to this day conformably do affirm, that it is an assured cause of damnation, to be ignorant in the substance of the contents thereof, in manner a foresaid: as also that it is a most urgent obligation under grievous sin, to godfathers and godmothers, to provide (if parents be negligent or otherwise defective) that their spiritual Children be not ignorant thereof. Omitting all other prefaces, (because any prolixity, 
S. August de tem. ser. 115. Ruffin. in pref. expos. symbol. Apostolorum. S. August. loc. cit.  is longum proëmium audiendi cupido; à long prologue to a greedy attendant.) I only advertise, that the Apostles by testimony of ancient Fathers, before their separation, to have conformity in all christendom, every one in order delivered an article, amounting consequently to twelve. Which as they were spoken, being specified by S. Augustin very particularly, I intent not to change their order, but to examine succinctly, whether Protestantcy & they agree, or no: supposing, that not only in general, but also in particular, it endeavoureth either to infringe every one of them; or at least that it is in some measure erroneous concerning every of them. Other order I might have followed for the division of articles according to the Catechism of the Council of Trent, had I not to deal with them, 
Calu. l. 4. Instit. c. 14. n. 25.  who reject the Council of Trent, admitting S. Augustin whom I follow, to be fidelissimum testem antiquitatis; the most trusty witness of antiquity.   

AN EXAMINATION OF PROTESTANTCYE CONCERNING THE twelve Articles of belief in particular.  

1. Article of S. Peter. I believe in God the Father almighty. I believe.  
7. FIrst it is necessary, that belief should be resolute, 
Luther. ser. Connival. fol. 158. & in pref. tom. 1. Vide tom. 2. jen. fol. 9 in pref. lib. de abusu Missae. Item in Serm. connival. fol. 10. 158. 273.  and not any ways doubtful. Such first was not Luther's belief, when he said; Sperare se, ubi horum temporum curiositas saturata fuerit, brevi monumenta sua interitura; That he hoped as soon as the curiosity of these times should be satiated, his monuments would decay. And again; Istas cogitationes nonquam ex animo demitto, quin optem hanc me causam nonquam incepisse; I never dismiss these cogitations, but that I wish I had never begun this course. Such distrust, and remorse, had secondly Zuinglius, when he said; Nihil tamen definimus, 
Zuingl. epist. ad Alberum. Bolsec. in V Cal. c. 22. Vide num. 38. & conclusionem huius defensionis.  sed nostra in medium proferrimus; Yet we define nothing, but only deliver our opinons. Such thirdly had Caluin, Beza, Oecolampadius, Melancthon, etc. as by themselves in places quoted appeareth. Secondly, it is necessary, that he bind not his belief to the reach of reason. Such was not Vermils' belief, when he said (as is in the 68 numbered) God's word ought not so much to be followed in divinity, as the words of nature; Nor Victorius, when he affirmed: we should look with the left eye at the word of Christ, but with the right, at natures of things. Caluin (in joan. c. 6. etc. 7.) declareth of his brethren, that by means of their carnal conceit of Chrsst, they cannot attain to perceive him, worthily; and that by corrupt interpretations, they are come to a contempt of the evangile: for when the reason of any thing appeareth not unto them, they suddenly despise it. See more in the foresaid 41. numbered. Thirdly belief in this cause, requireth to believe beside scriptures, holy traditions: for this belief, is not known by scripture, but by tradition; and who are enemies to traditions be enemies to it. Such Protestants are known general to be.  

In God.  
8. They believe not in God, who are Atheists: such as by D. Whitgifts' (who was pastor, and primate, of protestants, and had best cause to know them) confession, 
Whitg. a pag. 31. ad 51.  the congregation of England is replenished with all. For by signification of the word Atheist they renounce and disclaim all love, or believe of God. Secondly neither they who believe in God author of evil, 
Luth. tom. 2. de seru. arbitr. fol. 461.  do believe in God, whom the Apostle saith, doth tempt none to evil; of whom only this form of Creed, treateth. Such mistake God, and as Caluin, confesseth, 
Vide Caluin Turcism. pag. 691. ad 701. Zuingl. de providentia Dei tom. 1. fol. 365.  transform him into the devil. Which notwithstanding is the doctrine, of Caluin, Peter martyr, Zuinglîus, Beza, etc. Of whom Zuinglius saith; Quando facimus adulterium, aut homicidium, Dei opus est motoris, authoris, atque impulsoris. Latro Deo impulsore occidit, & saepenumero cogitur ad peccandum; When we commit adultery, or murder, it is God's work, as the mover, 
Vide Caluino Turcis, loc. cit.  author, and inforcer. The thief by God's impulsion doth kill, and is often constrained to offend. Behold, well-beloved, to what God these men conduct their followers. I confess to deal sincerely; most other Protestants, do inveigh, and argue against this doctrine; but in deed for no other intention, then to have credit, during their meditations how to bring their hearers by other degrees from all belief in God. Thirdly, they believe not in God, who account questions concerning him to be but trifles, and things indifferent, 
Beza de hereticis à Civili magistratu puniendis.  and not necessary to justification. Such is Beza, who affirmeth, such to be the questions of Christ and his office; of his consubstantiality with the Father; of the Trinity; of predestination; of free-will; of God; of Angels, etc. For in true belief the reputation of God, and questions thereto belonging, is of greater importance, than all other things in heaven, and earth.   

The Father.  

Caluin. l. 1. Instit. c 13. n. ●. Lib. ad Valentin. Gentil. Epist. 2. ad Polon. Och●m. Dialog. l 2. toto dial. 19 & 20. Ed. Roger's cont. familiam ●ōdinis an. 1579. art. 24 25. 26. Luth. in Enchirid precum 1543. Count jacob. tatom, Beza ep. 81. Symler. an. 1560 in vita Bullingers ●ol 33. Bredembach. l. 7. c. 19  9 They misbeleeve the Father, who acknowledge no Trinity Such is Caluin, saying, he would the name of Trinity were buried; and the prayer, holy Trinity one God have mercy upon us, to be barbarous and impropre; rejecting out of his prayer books, the clause, glory be to the Father, Son, and holy Ghost. Such was Ochin now a Turk, but before one of the Apostles of England in K. Edward's days; saying, the name of Trinity to be a Sathanical name. Such is the family of love, rejecting the Trinity, and divinity of Christ, as papistical fictions. Such was Luther, disclaiming the foresaid prayer holy Trinity etc. and saying, that his soul did detest the word, homoousson, or consubstantial betwixt the persons in the holy Trinity. Such were the Seruetians terming the B. Trinity a three headed Cerberus, or hell hound. Such the solemn legation of all Caluinists in Polonia, to Zurick and Geneva, to have the mystery of the Trinity abolished. Such was the calvinian Synod. at Vilna, anno 1589. May 11. by public decree forbidding ministers in sermons, to mention the name of Trinity. Secondly they misbeleeve the Father, 
Caluin. l. 1. Instit. c. 13. n. vlt. Ibid. n. 13. 23. 24. Melanct. loc. come. an. 1539 fol 8. & 10. 1545. fol. 53. 1558. loco de Filio. Symb. Athanas.  who with Caluin affirm it foolishness to think that God the Father doth continually beget his son. Whereas by his continual understanding he must ever produce a word, which is the wisdom of the Father and his son. Thirdly all they misbeleeve the Father, who exclude the son, & holy Ghost, from infinite divinity, and coequality with the Father, as doth Melancthon, Caluin, Beza, etc. For such as is the Father such is the son, such is the holy Ghost. If he infinite, they also must be infinite, & è contrà. Whereof after at the holy Ghost.   

Almighty.  
10. Of this parcel, I have in the 68 
Vide num. 68  numbered manifested manyfould principal Protestants, resolutely denying the omnipotency of God. 
Besyd citations out of Caluin in the said number, seel. 2. Instit. c. 7. n. 5. & 24. lib. 4. c. 17. n. 24. & in ps. 37. v. 4.  Therefore for avoiding superfluity I refer the reader thereto. And for more abundant proof, if Caluin be also perused in the citations of this margin, you shall find him flouting at our doctrine that God is almighty, and terming it blasphemous. Here is a pitiful spectacle exhibited toward the first, and principal article of our belief, and every word thereof. far hath it been from my intention, or wont (in which protestation I refuse not my greatest enemies verdict) to falsify or pervert any testimonies alleged. Let it therefore be every careful Christians resolution, not to slumber in the main chances of religions purloining (by fair benedictions) out of his hart; considering these authors so much offended with this belief, are the principal founders of protestantcy. And consequently, that they failing in the very foundation, must likewise have little soundness in the rest, and deserve wholly to be suspected.    

2. Article of S. Ihon. Maker of heaven and earth.  
11. First it is necessary for the right belief of this Article, to confess, that the Son, and holy Ghost, created as much as God the Father, they not being distinguished one from another, as they are God; and consequently their doings are, and must be, all one in external operations: such as is the creation of the world. 
Calu. con. Valentin. Gentil. & l. 2. Instit. c. 14. n. 3.  Contrary to this Article, is Caluin: first in saying, the name of God, peculiarly to belong only to God the Father, Secondly, in saying, that Christ, considered according to his person, may not be called creator of heaven and earth. Which impious paradox being allowed to be true, beside all other absurdities, Christ according to his person should not be God; or at least-their should not equality or God head be believed. Thirdly, in saying: (in c. r 4. Genes. v. 18. Et in c. 6. joan. v. 57) Christ our Lord to be but a second king next to God, and a second cause of life. If he had any regard to S. Paul affirming (Philip. 2.) Christ not to have thought it any robbery to be equal to God; would he have adventured to disinherit him in this manner, of his coequal Godhead? But why should he have regarded S. Paul, when the very deity of our Saviour jesus Christ, could not retain him, from this abominable blasphemy? Fourthly, in saying that God in heaven is not dutifully, and sincerely served without sin, even by the angels themselves. Calu. in cap. 1. Colos. v. 20. Whereby is insinuated contrary to Scripture. Apoc. 21. that in the heavenly city there is some thing defiled. When therefore, all belonging to power and government, to the Father; of wisdom, knowledge, and doctrine, to the Son; of benignity, liberality, plenty, and sanctification, to the holy Ghost, is imputed, and appropriated; the meaning is only to ascribe all good among the three persons, & not to exclude any, good from any one of them, as being all three equally God, and consequently not unequaly fountains of all good, as well in particular, as in general. But more touching this article will follow in treating of Christ's ascension to heaven.   

3. Article of S. james. And in jesus Christ his only Son our Lord.  

Vide num. 24.  12. Most Protestant's to be against this article, appeareth (beside what is said in the precedent article) in our 24. n. For some affirm, that Christ is not the Messias; some, that the name of Christ is a filthy name; some that he was a deceiver of the world; some, that he was not God; some, that he had but a mean measure of Godhead; 
Edward Rogers against the sect of the family of love, London. 1579.  some, that he was ignorant, his discourses absurd, & himself no more God, than Socrates, & Trismegistus, etc. The same blasphemies are extant in the first and second article of the Famile of love. The same also, are implied by the Proto-Puritan Cartwright, saying, that he could not be persuaded, the Israelits to be so mad, 
Cartwr. 2. replic. pag. 191.  as to believe him to be the living God, whom with their eyes they did behold to be a miserable, and simple man. These, I say, demonstrat, that Christ for taking our infirmities, is disinherited by these companion, to be the living God, and our Lord. Secondly those are against this Article, who equal themselves in God's favour and right to heaven, unto jesus Christ, God's only first begotten, consubstantial son our Lord. Whereof in this examine, in the 5. numbered and after, somewhat is to be found. Thirdly they believe not in jesus Christ our Lord, who distrust any part of his doctrine, whether it be of the B. Sacrament, or otherwise, because they can not conceive it in their understanding. 
Caluin in cap. 6. & cap. 7. joannis.  Caluinists generally to be such, is confessed by Caluin saying; When the reason of any thing doth not appear unto us, such is our great pride that we esteem it nothing. Fowerthly contrary to this Article is Caluin, saying; 
Vide num. 9 pr●●ce●.  It is foolishness to think that God the Father doth continually beget his son. For thereby God the Father is made sometime not to understand, which is his begetting; and the Son is abolished, who is not otherwise actualy Son of the Father, but by determinating actualy the relation of the Father to himself. beside all other demonstrations of their blasphemies (that every one may know that I charge them not undeservedly) and hatred against jesus Christ the Son of God, mentioned in the foresaid 24. number, harden your hearts to hear Luther saying; Nihil mirum, si Arius, judaeus, Mahumetes, 
Luther. disp. de ●e● thes. 18. Tom. 2. Wittemb. latin●.  & totus Mundus negent Christum esse Deum. It is no marvel, if Arius, if a jew, if Mahumet and all the world deny Christ to be the son of God. It is no marvel in deed that beside. Arius, jews, and Turks, the Lutherans be so persuaded, considering Luther thus teaching among them is so principal an Evangelist.   

4. Article of S. Andrew. Who was conceived of the holy Ghost, borne of the Virgin Mary.  
13. First they are contrary to this Article, 
Vide Maldonat. in cap. 1. Math.  who blasphemously affirmed, the holy Ghost to have been Father to Christ, in manner of other Fathers toward their children: as appeareth in Maldonat. 
Vide Caluino Turc. pag 530 531. Greg. à Valentia de virginitate S. M.  Secondly all they, who believe Christ to have been only conceived, but not borne of a virgin. such are Beza, Maytyr, Bru●aut, Molineus, Bucer, Fortunatus, and all Anabaptists, and Familists. To whom also anneereth Caluin saying most impiously; that the B. Virgin had in manner of other women been weakened in travail upon Christ. 
M. Rid. in his cau●a.  And although M. Rider honourably termeth our lady a blessed Virgin; yet, by his own words, that he believeth nothing but that which the written word of God warranteth, although all doctors and prelates should swear it, he doth bind him to the same misbelief with the rest in this article, & toward the residue: 
Archibald Hamilton. Ca●u. confus demonst. l. 2. c. 3. fol. 151.  because both the creed in general, and this article in particular, is not extant in Scripture, but only a tradition. Thirdly they are contrary to this Article, 
Calu. consus. demonstr. ob. 2. cap. 3. fol. 151.  who commonly equal or prefer themselves to our Lady, as divers in Scotland by Hamilton, and in England by experience are known to do. For in this creed and Gods Churches faith, she had the prerogative to be blessed above all women, and to conceive and bear a child, and he the God of heaven and earth; which no other woman ever had, or did. Fowerthly; They who make Christ's body as much in Abraham's time, 
Beza. l. con. Heshusium fol. 284. & Colloq. Mompel. fol. 77.  as when it was conceived, and borne, by the B. Virgin Mary, not only in efficacy, but also in essence, and nature, as Beza did; As also they, who in more express terms, with the Conference of Mompelgart say; That Christ's own body, etiam temp●re Abrahae extitit; Was extant, even in the time of Abraham. Whereby is implied, that Christ was true man in essence, and existence, before this Conception & birth here mentioned; that consequently the Angel said not true to the shepherds, natus est vobis, hody, salvator; this day, is borne to you a saviour; 
Auctor diallactici vide bellum 5. Euangel. pag. 98. Colon. 1595. Symlerus in pref. l. de aeterno Dei Filio.  That the B. Virgin Mary was not his mother, etc. Fiftly, they also who make Christ to have two bodies, one delivered in the supper, another borne of the B. Virgin Marie: because thereby they forge another Christ, then was her son. Sixtly, they who affirm that Christ was not eternaly, but began only at the time of his birth; do deny our saviour JESUS, son of the most sacred Virgin MARIE, who was according the same person eternal.   

5. Article of S. Philipp. suffered under Pontius Pilate, was crucified, dead, and burged.  

Thes are alleged in our 68 numbered toward the end.  14. Many principal Caluinists, as Cureus, Arastus', Aulachius, the Genevians, etc. are first repugnant to this Article by evacuating the passion of Christ. First, by saying, his blood is putryfied in earth. Whereby must follow, that by it we were not redeemed; as also confesseth Faustus, 
1. Pet. 1.  Socinus, etc. For according to the Apostle; we were not reedeemed by any corruptible price. See before in the 39 numbered. Secondly, 
Molin. in harm. evang.  they evacuat the passion of Christ, according all other parts, who with Molineus, of all other his merits say; Nihil proderant nobis, nihil poterant, sed sola mors Christi; they proffited us nothing, they were of no force, 
jac. 5.20. jone. 3. Numer. 22.7. Math. 19.26. Mar. 10. Euc. 18. etc.  but only the death of Christ. His preaching is made again leesses available, then of other men, who by preaching do cancel multitudinem peccatorum; the multitude of synns; his fasting and prayers less than of the Ninivits, who thereby eschewed the wrath of God, and less than of Moses who purchased to the Israelits God's favour; his voluntary poverty, his innocent life, his circumcision, his works of mercy, are made of no benefit, whereas in any other, all, and every of these had been a sufficient price for heaven, and can not be denied to be of infinite price in Christ, and consequently of sufficiency, all & every of them, to redeem thousands of woorlds, unless Christ be denied to be of infinite dignity. Wherefore all Christian Divins, to this time of Reformers, 
Omnes theologi in 3. part, ubi de Christ meritis, & in 1. 2. q. 114. tota.  were of settled belief, that Christ's death was a demonstration of excess of love, because he so loved his, as of the end and consummation of all love he left them abundant proofs; and not that his other merits had not each of them sufficiency to reconcil infinite worlds to his heavenly Father, if Christ would have been contented with what was sufficient, omitting what was abundant. 
Vide n. 83.  To the former opinion consenteth M. Rider, saying after; Christ's birth and life (though both innocent) were not sufficient to cleanse my sin. Yea contrary to this former opinion of Christ's death is his cruel saying, that a bloody spear went into his blessed side, before man's sin could be satisfied, God's wrath appeased etc. For this, being done after Christ's death, his very death is thereby declared not to have been a sufficient satisfaction for sin, or an appeasment of God's wrath etc. and consequently, neither his life nor death, are allowed to be meritorious, or fit, to redeem us. But tolerat this; there ensueth more. Thirdly, they evacuat Christ's death, who make Christ unuoluntarily to have suffered for us. For, as omne peccatum est voluntarium, every sin is voluntary, so is every merit. Caluin saith, 
Calu. in c. 26. Math. v. 39 Calu. Instit l. 2. c. 16. n. 10.11.12.  that Mediatoris officio defungi renuit; he refused to discharge the office of a mediator. Fowerthly they evacuat Christ's death, who with Caluin repute Christ at the time of his passion, to have had no sufficiency above other men, and that in his praying, did not appear placida moderatio; a temperate moderation: That; torquebatur conscientiae anxietate; he was tormented with dowbtfulnes of his conscience; That, divinae maledictionis horrore perculso, metuque abyssi horribilis exitij duriter cruciato, elapsa est desperationis vox; astonished with the horror of God's malediction, and tormented with the fear of the bottomless pit of horrible destruction, he burst out into a voice or cry of desperation; That, desperatione obrutus ab invocando Deo destiterit, etc. being overwhelmed in desperattion, he ceased to pray long to God. Which doctrine also Beza, Marlorat, 
Beza in c. 27. Math. Marlorat. en Ps. 22. Heshus. apud Clebiti● in Victoria par. 2. garum. 6.  and all principal Caluinists do conformably confirm. Fiftly, they evacuat the passion of Christ, who affirm him with Heshusius a Caluinist, to have been our deliverer only, and not our redeemer: as also they, who reject the name of merit, and with Caluin affirm, if any, Christum opponere velit judicio Dei, 
Calu. l. 2. Instit. c. 17. n. 1.  non sore merito locum, quia non reperietur in homine dignitas quae possit Deum promereri; would oppose Christ to the judgement of God, there would no place remain to any Merit, because there is not in man that dignity, to deserve any thing of God. 
Holinshead in the year 1579. pap. 1195  Behold, and be amazed, that Christ's merit even of death, is impugned, and he affirmed to be only man, and not God. Sixtly they evacuat the passion of Christ, who in plain and express terms say; 
For Acts. pag. 468. 487. 1335. Stow's in Elizabeth. pag. 1195. Calu. con. Heshu●. pag. 39 Beza in colloq. Mompel. 1. p. 522. Bucer. super joan. pag. 34. Muscul. in loc. theol. fol. 363. 367. Zanchius in Miscellan. p. 3. 200. 206. Aret. apud Schlusselb. l. 1. a. 6. 25. 26. & l. 2. fol. 42. theol. Cal.  Eius sanguinem, mortem, & passionem, nihil contulisse ad redemptionem generis humani; His blood, death, and passion to have nothing availed to the redemption of mankind; Christus omnibus suis operibus caelum non est promeritus; Christ by all his works deserved not heaven. Such were some of Foxes most famous martyrs; such are Familists; and many English ministers, by confession of your Chroniclers. Lastly they evacuat Christ's passion, who affirm his death and passion profitable only for the predestinate, so that other might have no benefit thereby. Such is Caluin, Beza, Bucer, Musculus, Zanchius, Aretius. Whereby followeth, that he is not redeemer of all, or mediator for all offenders, not intending their salvation.   

sixth Article of S. Thomas He descended into hell, the third day he rose again from the dead.  
25. First this article is impugned in saying with Carlisle, it to be a pernicious heresy, that Christ descended: & by Beza, saying; per oscitantiam irrepsisse, 
Carlisle in his book, that Christ descended not into hell. printed at Lond. 1582. Beza. Apol. 2. ad Zantes. pag. 385. Vide Caluino Turc. p. 567. Zuingl. tom. 2. fol. 458. Luthapse De Couc. & PP. p. 276.  it to have entered into the creed by inaduertisment. Secondly, by making his descension, only to have been his pangs upon the cross, where not only his humanity, but (o execrable blasphemy) his divinity endured pains; yea death. So saith Luther; Christum suum salvatorem se nolle agnoscere, si sola humanitas ipsius passa suisset; Did clearly, and manifestly profess, that he would not acknowledge Christ to be his saviour, if only his humanity had suffered. And Caluin, secondeth faithfully all such impiety of Luther, saying; High est eius ad inferos descensus, quod eam mortem pertulit, quae sceleratis ab irato Deo instigitur; This is his descension to hell, that he suffered that death, which God in his anger inflicteth upon the wicked. Omnes (inquit) in anima luisse paenas, 
Caelu. in catheches. c. de fide. Calu. l 2. Instit. c. 16. n. 10. & in cap. 26.27. Mat. Item ibid. Beza.  quae Deo vindice a damnatis in inferno expetuntur; He suffered all the pains in his soul, which by God in revengement are exacted of the damned. Again. Nihil actum erat, si corporea tantum morte fuisset defunctus; It had been of no account, if he had died only a corporal death. In which doctrine is contained besyd Christ's death of body, a death of his soul, yea of his divinity; and after enduring such death, him to have suffered all punishments of the damned. Thirdly, this article is impugned by making this descension nothing else but Christ's burial in his sepulchre. 
Vide Fevardent. in sua Entremanger. c. 27.  So Zuinglius Oecolampadius, Bucer, Caluin, Musculus, Tremel, Marot, Beza, Carlisle, etc. affirm: because the common name for hell in hebrue doth signify some time a grave or fossae. But elswher Caluin confesseth, 
Vide Caluino Turc. pag. 567.  that the said name, more usualy and properly, doth signify hell, 
Act. In cap. 32. Deut. etc. 16. num. Calu. in Annot. in cap. 2. In 1. Reg. c. 2. In num. c. 16. In Deut. c. 32. In Psal. 6. In job. 2.26. In Amos. c. 9  the place and estate of the damned. And divers or the residue as Bucer, Oecolampadius, and other principal protestants, as Peter Vermil, otherwise misnamed Martyr, Paul Fage, Sebastian Munster, Castalio, and Flaccus Illyricus, do oppose themselves against Beza, being most earnest in the former opinion, shewingby manifold texts of scripture, the hebrue word Scheol, the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latin word infernus, to signify an infernal propre place of damned, (or at least of included) by their right usual and natural signification, as much as paniss, 
Beza in c. 2. act. in c. 11. Math. in c 10. & 16. Luc. In Apoc. c. 20.  in latin, signifieth bread. Yea Beza himself confesseth, that the greek, and latin word contain no less, but the hebreu word some time signifieth grave. And therefore to avoid Christ's descending to hell, thereby to maintain former blasphemies of his suffering the pains of damned, on the cross, and to evacuat the deliverance of the Fathers out of their Limbo, (whereby also is implied the doctrine of purgatory, if it once be granted, there ever had been a third place of inclusion for sowls) to avoid I say, these blocks in his way, he translateth by his own confession, as aforesaid, contrary to greek, 
Beza in c. 2. Act.  and latin interpreters, and Fathers. And in his confession of the faith printed anno 1564. to frustrate all disputation about the matter, he thought convenient to omit wholly this part of this Article. And although he be driven consequently to translat Christi anima, not Christ's soul, but his carcase, not his victory, over hell, but his victory over the grave (which the English bibles of an. 1562. 1577. eschewed, but it an. 1579. approved) and many other such depravations, contrary to sacred scripture, yet would he not desist, 
Beza in c. 16. Luc.  until he had occasion to refute Brencius supposing there is no hell, or infernal torments but only metaphoricaly. And then forgetting himself, proveth by scriptures and fathers, upon the 16. of Luc. that Christ descended into the earth, into the receptacle of those who were long restrained.  
For evidence of which third place of souls, beside heaven, and eternal hell, 
In their 2. reply against D. Whitg. pag. 7. and in ther. 2. admonition to the parliament. pag. 43.  (out of which there is no redemption) the Puritans earnestly reprehended the creed of the Apostles made in english meeter among the psalms, (wherein is said: his spirit did after this descend, into the lower parts, to them that long in darkness were, the true love of their hearts) and also eagerly inveighed against one of their chief martyrs, for professing the same belief. And so forwardly pressed into their anger against this article, that in all late bibles, as Carlisle himself confesseth, 
Carlisle in his book against Christ descension fol. 144. 116. Humfrye l. 2. de rat. interpret. pag. 219. 220  they have corrupted and depraved the sense, obscured the truth, deceived the ignorant, and supplanted the simple, following darkness more than light, and falsehood more than truth. To which accordeth D. Humphrey of Oxford (behold the verdict of both your universities) saying, the foresaid hebrue word, should not be translated, grave, but hell, if the authority of the holy ghost be observed: and consequently, late English translations in this point fall and fail from the holy ghost, by doing the contrary. But most earnestly I crave the courteous reader, 
Beza in Act. c. 10.46. edit. an 1556. Juvenal satyra 2.  to peruse what Beza himself writeth against such late translators, as follow new fangled and doubtful interpretations in Scriptures, refusing familiar and accustomed words, if he will observe a Verres condemning others of theft, a Clodius dispraising others for lechery, a Catelin disproving others for prodigality, a Gracchus reprehending others for sedition. Fowerthly, this article is impugned by Bullinger saying, 
Bullinger in 1. Pet. c. 4.  that Christ descended no otherwise to hell, then as he daily descended to us, Spiritu & virtute; only by spirit and virtue, interim ut nemo putet corpus vel animam eius discendisse, in such sort as none surmise his body or soul to have descended▪ To which anneareth Brentius, 
Beza ad alteram partem libri Brientij. Aug. lib. 3. de Doctr. c. 10.  affirming there is no other but a figurative, imaginative, and spiritual hell, without other torments then metaphorical. How deservedly did S. Augustin foretell, when the minds of any are preoccupated by error, all that scripture hath to the contrary, they affirm to be but figurative? 
josias Simlerus in vita Bullingeri. fol. 35. Vide Alan. Cop. dial. 5. c. 18.  They began first to make sacraments but figurs, they followed next to affirm all promises by Christ, made for good works, to be but hyperbolical; divers mysteries of his life to be ineffectual; all in his passion fulfiled to be but figurative and histrionical; and lastly heaven, and hell to be only tropical, or fantastical. Pause Christian considerations, at this, if patience will permit. Fiftly, this article is impugned for th'other part of Christ's resurrection, 
Calu. in sua harm. in c. 24. Luca v. 38. Beza in 1. Cor. c. 15.23. Hollinshead an. 1579. pag. 1195.  by Caluin, saying that Christ wanted some perfection of a glorious resurrection; and by divers reformers affirming as Beza confesseth; Christum nunquam resurrexisse, sed adhuc iacere mortuum; Christ never to have risen, but yet to remain dead. By others also (if lawful inferences be admitted) who affirmed before, beside his bodily death, a death of his soul and divinity. By others who earnestly except against the feast of easter in remembrance of such resurrection; especially as it is a Christian solemnity, desiring it be abolished, or restored according to the jews ceremonies. 
Luth. l. de concilijs. Bale l. 3. c. 25. de Scrip. Zuingl. to. 2. respon. ad Lutheri librum de sacram. fol. 465.  Such are Luther, Bale, & the Puritans, as appeareth in D. Whitgift. Sixtly, this article is impugned by Zuinglius saying, Crassus Lutheri Praetor, rubris indutus caligis, eo modo quo Christus monumento exivit, egredi potuerit; the gross Praetor of Luther, appareled in his read hose, in like manner as Christ went out of his sepulchre, might also have issued. Which is most impiously blaphemed, whereas Christ after his death issued by his own force, as all Doctors, and Fathers affirm, without removing the stone placed upon the monument. To which accordeth against the foresaid blasphemy, the late Protestant conference at Malbrun, alleging many scriptures and Fathers in approbation of such miraculous resurrection. The same is also fulfilled by Marlorat, Thalman, and at length, upon better advise, by Caluin, and Beza.   

The seventh Article of S. Bartholome: He ascended into heaven, sitteth at the right hand of God the Father almighty.  
16. This article is first contradicted by Lutherans affirming, 
Vide admonitionem Caluinist. ad librum Concordiae, & Daneum con Osiandrum. Calu. l. 2. Instit. c. 14. n. 8. Beza in cap. 3. Act. v. 21. Cal. Instit. l. 2. c. 14. n. 3. Vide Intermangerie pag. 157. Vide Neverium in bello 5. evang pag. 72. Apud josiam Symlerun in vita Bullingeri fol. 35. 55. Apudque. Luther. to. 7. Witteb. fol. 408. 409.  heaven to be below in the bowels of the earth, and hell in the highest parts of the world. Next by Caluin saying that Christ's sitting at the right hand of God will continue no longer then till the day of judgement. Thirdly by those who affirm his being at the right hand of his Father, to hinder his true being in the Sacrament: as is before declared number 68 Fowerthly by them who deny that by his power he could surpass the qualities of a natural body, and consequently not ascend: as also is there manifested. Fiftly by those who affirm his being at the the right hand to argue an inferiority or inequality with God the Father: or that God the Father had a spiritual kind of body, having hands, etc. Sixtly by Caluin saying, that it is not to be imagined there is any place in heaven whereunto is ascended, or accepted the humanity of Christ. Seventhly by many principal protestāns, as Brentius, Illyricus, Musculus, etc. Christ's ascension is made nothing but a disapeering, without any motion upward where he was before.   

The eight article of S. Matthew. From thence shall he come to judge the quick and the dead.  
17. This article is impugned, 
generally all protestants.  first by such as by granting one judgement in general, at the day of doom affirm Christ never judgeth every one in particular. 
Luther. ut suprá.  Secondly by them who affirm only infidelity to be subject to judgement; whereas Christ doth promise to call into account every idle word, and omission of charity. Thirdly by such as say God will judge unjustly, as Luther saying: that as, illic gratiam & misericordiam spargit in indignos, 
Luther to. 2. fol. 461. de serve arbitrio.  hic iram & sevetitatem spargit in immeritos; there (in this life) he powdered grace and mercy upon the unworthy so here in judgement he poureth anger and severity upon the undeserved. Which God's injustice in judgement and condemnation of the wicked, is implied by the common doctrine that God is the author of evil, not only by provocation, but by impulsion, and enforcement. For being said to be the inforcer to evil, how can he punish justly them, that obey him. And such doctrine is universal, as is demonstrated, among the greatest protestants, Luther, Caluin, Zuinglius, and Beza: as appeareth in the first article. Lastly they misbeleeve this Article, who affirm that Christ who should come to judge, is dead according both to humanity and divinity. Such was John Islebeus, and especially Musculus, Gzecanovius saith: 
Silvester Czecanovius de corruptis moribus. ●●riusque partis a. 3.  Musculus non veritus suit palam dicere (profiteri ac spargere) divinam Christi naturam quae Deus est, una cum humana mortuam suisse in Cruse; Musculus doubted not to maintain publicly (to profess and to spread) etc. If he remain dead, he is not risen and ascended, or from heaven to come to judge the quick and the dead.   

The 9 Article of S. james of Alpheus. I believe in the holy ghost, the holy Catholic Church.  

Beza con. Heshustum. fol. 284 & colloq. Mompelg. fol. 77. Zanchius l. de 3. elo●im. Siml●rus ●n praef. l. de aterno Dei. filio.  18. First, they believe not in the holy ghost, who affirm it to be blasphemous and idolatrous to counsels Christ to be god, or to have ever been according any deity before his birth of the B. Virgin Marie: for thereby the holy Ghost proceeding from the son, no less then from the Father, is also denied. Secondly, all they who impugn the holy Trinity, do it more to reject the holy ghost, then for any thing else: of whom look in the first article. To the disgraceing whereof consider how roundly Caluin discourseth, saying: unus Deus id est, 
Galu. epist. ad Polon. pag. 946.  Trinitas: Creditis in Deum, id est Trinitatem.  cognoscant te unum Deum, id est, Trinitatem. Hoc non modo tanquam insipidum, sed prophanum quoque repudiamus: One god, as much to say, the Trinity. You believe in god, 
Vide Conrade. Schluss●lbur. in Thiol. Cal. l. 2. fol. 2. 8. 14. 20. 26.  as much to say, the Trinity. That they should know the one god, as much to say, the Trinity. This, as not only unsavoury, but also as profane, I do despise. Nether did other protestants dissemble at this blasphemous derision, but rebuked him for it in superlative terms of scolding. Hence among his disciples, 
Prateolus in heresibus lib. 10. c. 10.  as every one was more learned, so irrisit spiritum sanctum asserens nihil in scriptures sacris veteris aut novi testamenti, de illius divinitate haberi; he flouted at the holy ghost, affirming nothing in holy scripture of the old or new testament to be had of his divinity. Hereupon a great protestant exclaimeth; Cave christian lector, 
Stancharus in epist. con. Caluin. n. 4 5.  & maximé vos ministri omnes verbi Dei, a libris calvini cavete, & presertim in articulo de trinitate etc. Beware Christian Lector or Reader and especially you ministers of the word of God, Beware of the books of Caluin, 
joan. Schutz in l. 50. Causarum causa 48. Adam Newser apud Schluss. loc. cit. fol. 9 & in cattle. haeres. l. 1. p. 4.  and especially in the article of the Trinity, etc. Another saith he openeth a window and gate to Arianisme, and Mahumetisme. Another: Arianismus, Mahumetismus, & Caluinismus, tres fratres & sorores, tres caligae eiusdem panni; Arianisme Mahumetisme, and Caluinisme are three brethren and sisters, and three breeches of one clothe. Another: qui timet sibi ne incidat in Arianismum, caveat Caluinismum; who feareth to fall to Arianisme, let him beware of Caluinisme. Some print books with inscriptions, 
Printed in jene an. 1586.  that Caluinists are not Christians, that they do judaize, that heed is to be taken of their leaven.  
But none are more forward blasphemers against the holy Ghost, than English puritans, and Familists. 
joan. Matth. de cavendo Caluinistarum Fermento.  And all this is confessed by Protestants: whose evidences only I employ in this informations. Thirdly, they impugn this article, who make their fanatical imaginations, the very inspirations of the holy Ghost, and all there bad, and impious inclinations his motions. 
Zuingl. tom. 2. in Acts Tiguri. fol. 609. Simi●ia prorsus apud ●uth. ton. 5. ad Galat. c. 1. fol. 290.  So Zuinglius having his doctrine from such spirit as aforesaid, yet saith he, certò novi doctrinam meam non esse aliud quam sacrosanctum verumque evangelium:— huius doctrinae testimonio iudicabo omnes & homines & angelos; I know for certain my doctrine to be no other, than the most sacred and true gospel:— by the testimony of this doctrine, I will judge all both men, and angels. So Luther: 
Luth. tom. 2. apud  certus enim sum, Christum ipsum me evangelistam nominare, & pro ecclesiaste habere; I am assured, Christ himself to name mean evangelist, and to approve me his preacher. So Caluin: 
Caluin. de vera Eccles. reformandae ratione 463 Calu. de lib. arbitr. con. Pighium l. 1. pag. 192.  res ipsa clamat non Martinum Lutherum initio locutum sed Deum per os eius fulminasse, neque nos hody loqui, sed Deum ex celo virtutem suam exerere: the matter itself assureth, not Martin Luther in the begyning to have spoken, but God to have thundered out of his mouth, and not we to speak now, but God to utter his power. Behold, if each one of thes most repugnant among themselves, be not as secure of their own persuasions, to be from the holy Ghost, as they are doubtful of Christ's, of his Apostles, and of his Church's doctrine, to be sound, apt, literal, and authentical.  
Fowerthly they impugn this Article, who deerogate from sacred scripture, the authority due thereto by being by inspiration of the holy ghost. 
Zuing. tom. 2. Elench. con. Anabaptist. fol. 10. Vide jacob. Curio ●em in Chronolog. An. 1556. pag. 151. Basilea. Ochinus l. 2. dialog. pag. 154. 155. 156. 157.  This is done by Zuinglius, saying: quasi vero Paulus epistolis suis iam tum tribuerit, ut quicquid in ijs contineretur sacrosanctum esset: quod est Apostolis imputare immoderatam arrogantiam: as though Paul did arrogat so much to his epistles, as to think all in them contained to be authentical: which is to impute to the Apostles immoderate arrogancy. Doth this man, think you, remember what he immediately before said of himself? Ochinus proceedeth further: non debemus plura credere quam crediderunt sancti federis antiqui; we ought to believe no more than the saints of the old testament. So that hereby, all the new testament is together abolished. Luther was more courteous in only excluding three evangelists, 
Vide numerum 34.  Matthew, Mark, and Luke, S. james, and some few others; and the rest of Reformers in only excepting against Toby, judith, Hester, Wisdom, Ecclesiasticus, the two books of Maccabees, S. Luke, To the Hebrues, james, 2. of Peter, 2. and 3. of John, Jude, apocalypse; to which others add the prayer of Manasses, the song of the three Children, the history of Bel canticum Canticorum; & lastly, Caluin addeth the sixth, & Beza the eight of Ihons' gospel. 
Luther in sermone de Moise.  You shall also behold by Luther the ancient testament as resolutely excluded all together, as was the neweby Ochinus. Ne ingeratur nobis Moses: nos in novo testamento Moisem, nec videre nec audire volumus: let not Moses be thrust upon us: we in the new testament will not either regard, or hear him. tom. 3. jenen. in 1. part. The same was done be others against Moses as testifieth jac. Curio loc. cit. That he had rather never preach, then propound any thing out of Moses. That he that doth allege any thing of his, doth deprive Christ of the hearts of men. That Moses belongeth nothing to us. That he receiveth him not: for otherwise he should also receive all jewish ceremonies. That his government is failed, and himself dead. That Moses belongeth only to jews, and not to Christians.  

Saunder de Schism: Anglic. lib. 2. pag. 272. Persons examen par●. 3. pag. 332.  To the same, concerning the new testament. Bucer: if all be true, which the evangelists do set down, Christ must be truly, & really in the Sacrament. But whether we be bound to believe absolutely every thing set down by them, to be true, or Noah, he would not be judge. By which appeareth that what thes men list to believe, being but of their own imaginations, they make it to be inspired by the holy ghost, to be the most sacred scripture, themselves to be evangelists, their testimonies to be bastant to judge angels and men; what also displeaseth their stomachs, be it in new, or old testament, they raze, cancel, reject and abjure it as apochriphal; not having any more reason or authority for any parcels exclusion or condemnation, than their fellows for many whole volumes, and both old and new testament together.  
Neither in this are they yet satisfied, but certify that the holy ghost himself, suggereret tantum quaecunque Christus ante ore docuerat, & hanc restrictionem attent esse notandam, could suggest or teach nothing but what Christ before delivered by mouth, and such restraint and limitation to be, saith, 
Calu. l. 4. Instit. c. 8. n. 8.  Caluin, heedfully noted. Yet Christ himself telling in his gospel that he had many things whereof as then they were not capable, which the holy ghost should in time reveal, as also teach them all truth; never the less they would not hold or stop in such their so desperate abominations. How Contrary to them is S. Chrysostom? saying: ideo spiritui seruata est maior doctrinae portio, ne putarent illum minorem. 
Hom. 1. in Acta.  Therefore etc. 
joan. 16.13.  What is said of impugning the holy Ghost for scriptures, belongeth also to traditions, such as few of them but consent to part of them, although they be not extant in Scripture: as to the blessed Trinity, and consubstantiality of persons, the perpetual virginity of our Lady, the observation of Sunday not of the Sabbaoth, the baptising of infants, the communion, receiving, fasting, the feasts of easter, etc. which traditions as all other acknowledged by the Church, 
joan. 16.13.  have issued from the holy Ghost, according Christ's promise that he should not only teach (vz by word) but also suggest (by inspiration) all truth. If I affected not brevity, what Fathers monuments for traditions, what fowl dealing of Sectarists against them, mentioned in Martin's discovery cap. 2. could I allege?  
Fowerthly, 
S. August. in quaest. ex utroque test. q. 102.  (according to S. Augustin) they impugn the holy Ghost, who impute evident miracles frequent in God's Church governed by the holy Ghost, to the devil. Upon which occasion, of the Pharisees, saying that in Beelzebub Christ cast out devils, Christ our Saviour, entered to discourse of the sin against the holy Ghost; showing thereby to pertain to the holy Ghost all miraculous operations. But of miracles, which are lawful, and how to be known we are after to dispute. For to conclude, what there belief is against the holy Ghost, is testified when the first reforming Apostle of Moravia; Irrisit Spiritum sanctum, seque diceret volle potius redire in coenobium, quàm credere in Spiritum sanctum; Did flout at the holy Ghost, saying he would return sooner to the cloistre then believe in him. Prateolus l. 10. c. 10.  
Fiftly, they impugn the other part of the Catholic Church (which in deed should be a distinct article) who can not abide the name of Catholic, as appeareth before, nor the name of Church in their principal Bible of the year 1562. but excluded it wholly without redemption, placing for the name Church the name of congregation. And whereas they wear confounded at such profane & odious interpretation, (considering it showed a hatred against the chaste spouse of Christ; a distrust to be tried by the church; whom who heareth not is as far from salvation, as any publican or Ethnic; and argued a public revolt, or rebellion from Christ himself head of the Church) they amended it in their later translations, 
Math 16.18.  with world's shame; yet so nicely, as in one chief place of Scripture where Christ said to S. Peter, upon this rock I will build my Church, the bible of the year 1577. retained still in lieu of Church the name of congregation; which properly belongeth only to beasts, and by application is transferred to men.  
Sixtly, they impugn this second part, who affirm the Mother Church may ere in any point of belief, considering Christ's promises, 
Math. 16. Luc. 22. joan. 14. Act. 2. Luc. 22.  that the gates of hell (neither by error, nor by violence) should never prevail against it, the faith thereof should never fail; the holy Ghost teacher of all truth should perpetually remain with it: that it is a spotless spouse, without all wrinkle; that it being converted should confirm all others &c. 
Fox Acts. pag. 1359. jewel. repl. con. Hard. art. 4. diu. 14. & 21. pag. 249. 268. Calu. l. 4. Instit. c. 2. n. 2. 3. etc. Vide Camp●ani ration●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 themselves profess. Nether can it be denied considering it only hath universality, consent, and antiquity, as appeareth n. 4. Considering also that no other peofession hath holiness in life or doctrine, which accompany on another as the good and bad fruit the good and bad tree. Witness first for doctrine, all hithertho (in this examination) alleged, and secondly Luther saying: the commandments of God not to belong to Christians. Witness next Caluin saying in other men's name but in his own doctrine: Concupivit quis uxorem proximi sui? ea potiatur si potest: certò enim scit se nihil alienum à voluntate Dei facere. Audacter eripiat vel vi, vel fraud, fortunas proximorum: nihil enim suscipiet nisi Deo volente vel probante: hath any coveted his neighbour's wife? let him enjoy her if he can: for he knoweth assuredly he doth nothing contrary to the will of God. Let him boldly snathe by force, or fraud, his neighbour's substance: for he will take nothing unless god will, 
Zuingl. tom. 1. in acts disp. Tigurinae fol. 628.  and approve. Witness thirdly Zuinglius: Deus obligavit, & astrinxit se, caelum tribuere; non est opus ut pro eo assequendo laboremus: God hath bound himself to give us heaven, we need not travail to attain it.  

Luther tom. 1. in c. 8. Math.  For the fruits ensuing such doctrine, witness again Luther: De evangelio sic loquuntur quasi sint angeli, sed si opera spectes sunt mere diaboli. Iterun: Credunt sicut sues, & sicut sues moriuntur: they speak so of the gospel, 
Idem narrat. in 1. Cor. 15. fol. 161. 162. Calu. de Scandalis pag. 118 127. 128. Ibidem.  as if they wear angels: but if you regard their works, they are mere devils. Again: they believe like hogs and as hogs they die. Witness again Caluin: pastors, ipsi inquam pastores qui suggestum conscendunt etc. turpissima sunt vel nequitiae, vel malorum aliorum exempla.— Et tales scilicet in contemptu se esse apud plebem, aut etiam ludibrij causa digito monstrari conqueruntur. Ego autem potius vulgi miror patientiam, quòd non eos luto & stercoribus mulicres & pueri opperiunt: Our preachers, our very preachers I say, who entre into the pulpit, etc. are either of wickedness or other evils moer filthy examples.— And such for sooth repine, to be contemned by the people, and to be pointed at in derision. But I more admire the patience of the people, that women and children do not load them with mire and dirt. Witness thirdly Zuinglius: 
Zuingl. tom. 1. fol. 115.  Aestum carnis in nobis feruere, negare non possumus, cùm huius opera nos coram ecclesijs infames reddiderint: We can not deny the heat of the flesh to be ardent in us, whereas the works thereof have made us infamous to the Churches. To descend from the three principal pillars of protestancy, witness Lewes Hetzer, by Luther's relation, defyler of four and twenty married women, 
Luth. in Colloq. mensal. fol. 415. Calu. con. Libertin. pag. 654. Erasm epist. ad Frens infer. Germ. 1. pag. 82.  beside maids. Witness Quintinus, by the same reporter, neighing after women, as stood horses after mares. Witness an apostata friar, who as Erasmus recordeth married three wives together. But of this puddle, sufficient is found in our first 17. number; and little obscurity is there in the matter.  
Considering again, that beside this Roman Church, no other profession, hath any stability, or constancy, in their whole doctrine; in their sacraments; of their scriptures. Witness (beside what is said toward the beginning of this examination 7. number of most principal protestants repentance and doubtfulness of their courses) Luther by Zuinglius his declaration, appealing: 
Zuingl. de Luthero. tom. 2. resp. ad Luth. in prefat.  Ad eos duntaxat libros quos intra quatuor aut quinque annos conscripserat; to thes only of his own books which he had written four or five years before, and no others. Witness of Zuinglius against himself, saying: 
Zuingl. to. 2. come. de vera & salsa relig. c. de Eucharistia fol. 202.  Retractanius igitur hic quae illic diximus, tali lege, ut quae damus anno aetatis nostrae 42. propendeant eye quae 40. anno dederamus: We do therefore recant here what we said there, by this condition, that what we deliver the 42. year of our age, take place of what was given in the 40. year. Witness Beza: 
Beza in Colloq. Mompel. pag. 150. 268. 388.  Fateor me multa scripsisse quae velem à me scripta non esse. utinam memoria omnium earum aboleretur communi consensu; I confess to have written many things, which I wish had not been written. I would to god the memory of them all wear abolished. Witness lastly all their translations, their confessions, their communion books, their whole writings, (although they wear assured as before, that they had all by true revelation) never twice appearing in one likeness. And truly it is one important point to be considered, that thes men, of all others the very chief leaders to this dance of reformations, could not dwell constantly in their enterprise, whereas the simple sort who lightly embraced their doctrine, adventured to abid fire, and sword, rather than to forsake it; being according the proverb (who so bold as blind bayard,) not only more resolute therein then their preachers (of whom few or none but fled) but also, as every one was most simple, weaver, glover, cobbler, and principally women, so were they thereto most forward. Sr. John old Castle, Cromwell, the Duke of Northumberland, and others of the wiser sort, made by Fox martyrs, 
For Acts & Mon. of thes his Martyrs.  yet according to their wisdom, when they could live no longer in the liberty of the gospel, they cried, peccavi, and recanted their licentious belief: but as I said obstinant idiots, and wilful women, died in their infidelity.  
Seventhly they impugn this article of belief, who after revolting from such Church as aforesaid, had no other refuge to maintain themselves from blame of novelty, particularity, and lightness, but to appeal to an invisible Church, removed from all senses, like a Platonical Idea, separated from all knowledge, not extant in any country, not mentioned in any history, in which no voice of epistle or gospel hath been heard, no sacraments ministered, no men or women known; and all this, because their consciences informed them the true, visible, known, ancient, and universal Church (wherein Christian name, the scriptures and sacraments were preserved) stood with us against them. Against which their Fanatical, 
Melanc in loc come. c. de Ecclesia an. 1561. Cal. 4. Instit c. 2. n. 2. Oecol. n. c. 2. Isa. Illyric. in 1 Matth. Bren. in. c. 17. Luc. Luth. in. c. 9 c. 52.53. Isa. tom. 4. Buillng. in Apoc. conc. 62. 87.  and poëtical imagination, of a Church invisible, all learned protestāns earnestly wrote; Melancthon terming it a monstrous speech; Caluin, Oecolampad, Illyricus, Luther, Brentius, Lutherus, Bullinger, and all others refuting, and rebuking, it, as a desperate opinion, proceeding from profound infidelity. Consider for gods love, this heavy, and urgent extremity, by the way. They who disinherited Christ words of his true, and substantial being, in the sacrament, and many other mysteries of religion, because a natural body, say they, could not be but in a visible, and particular place, and god himself not to be of power to dispose otherwise of such natural body; they I say as more powerful than god, 
Martyr. defence. con. Gard. par. 1. object. 147. object 7.  dispose of all former Christians (notwithstanding their natural bodies) in a congregation invisible, and out of all naturality, and natural circumscribed places; because, they could name no visible city, province, or Kingdom, professing Christianity, but was of our religion. 
Prou. 18.  Impius cum in profundum venerit, contemnet; the impious man when he cometh to the depth (of impiety) he contemneth, what truth he contradicteth; what falsehood he maintaineth; saying (as before I said) in his mind: Populus me sibilat, at mihi plaudo ipse domi, all men shout at me, 
Horace l. 1. Sat. 1.  yet I applaud to my self in my home, in my private conceit, in myself pleasing fancies.  
Eightly they impugn this article, who (in th'other extremity, to have a visible Church) remass & collect all sorts of Sectarists, into one consenting congregation. Such is Crispin Hamsted, and Fox. In whose monuments, especially of John Fox, how all sorts of malefactors are raked, and assembled, together, and as discordant sectarists as ever wear Cats and dogs, intermeddled, appeareth abundantly in the late learned books of the three conversions of England, of the hunting of the Fox, etc. by N. D. author of the Ward-word. What communion they had, shall also appear in the next Article. For conclusion; sweet, and true is that sentence, 
S. August. tra. 33. in joan.  of S. Augustin: Credamus fratres, quantum quisque amat ecclesiam, tantum habet & Spiritum sanctum; as much as every one loveth the Church, so much he hath of the holy Ghost. By which appeareth, that these articles are not impertinently united, by some, in one.   

The 10. Article, of S. Simon. The communion of Saints, the forgiveness of sins.  
19 Whereas by this article there should be a comunication and unity betwixt the old and new, and the living and dead Christians, in faith, hope, and charity, in Sacraments, in ceremonies; in succours, in all concourse; they impugn this article first, who deny all correspondence betwixt the saints in heaven and men in earth; as also they impugn scriptures (to be produced in our controversy of the invocation of Saints) conformable to this said Article. Secondly, they are disproved by this Article, who are in deepest and most irreconcilable discords among themselves in the specified points. Such to be all late pretended reformers, one against another, is now to be demonstrated, in general, and in particular. Lutherani (inquit Sturmius) libris publicè editis, 
Sturnius de ratione contradict. incundae. pag. 24.  Ecclesias Anglicanas, Gallicas', Belgicas, Scoticas, Helueticas, tanquam haereticas condemnant, eorum matyres, martyrs Diaboli vocant, etc. The Lutherans, (quoth Sturmius) in their published boooks do condemn the Churches of England, 
Epitome colloq. Maulbrune. an. 1564. pag. 82.  France, Flanders, Scotland, Zuittzerland, they call their martyrs martyrs of the Devil, etc. Again: quòd scribunt Zuingliani se à nobis pro fratribus agnitos, id tam impudenter, tantaque vanitate ab illis confictum est, ut illorum impudentiam mirari satis nequeamus. Nos verò ut in ecclesia locum illis nullum concedimus, ita etiam pro fratribus minimè agnoscimus, quos spiritu mendacij agitari deprehendimus, & in filium hominis contumeliosos esse: what the Zwinglians write that they by us are accounted brethren, that is so impudently and vainly forged by them, that we can not sufficiently admire their impudency. For we, as we account them not in the Church, so also do we as little repute them our brethren, whom we find transported by the spirit of falsehood, and to be contumelious against the son of God. The Caluinists wear not slack in requyting Lutherans, 
Schlusselburg. Theol. Cal. l. 3. a●t. 6. joan. jezlet. Zuinglio Caluinista. l de diu tur bell. 1 Eucharistici pag 25. 80.  as is evident by Schlusselburg, saying: Quod Caluinistae nos Lutheranos volunt habere pro fratribus, quos tamen ut haereticos damnant; The Caluinists would account us Lutherans as their brethren, whom notwithstanding they condemn as heretics. And so betwixt them, saith john jezler: Litigandi, scribendi, declamandi disputandi, condemnandi, excommunicandi, inter Lutheranos & Caluinistas nullus est finis; There is no end of chiding, writing, accusing, disputing, condemning, excommunicating betwixt Lutherans and Caluinists. 
Idem. ibid. pag. 79.  In the year 1555. quoth jezler, the K. of Denmark, the states of Hamburg, and Maritimal cities, under great penalty forbade any lodging to be permitted to the Sacramentarians.  
For brief resolution in this matter, consider according the narration of Vtenhovius being himself one among 175. flemish, French, English, Scotish, and Polonian fugitives in Queen mary's days, under the conduct of Lascus superintendant over the congregation of strangers in England; how first after long tossing on sea, and other incommodities of navigation, they came at length to Coldinga in Denmarche. Where haeing exhibited a most lamentable supplication to the King being Lutheran; First they could not obtain any allowance to use their religion: secondly, having received a gift of a 100 crowns, and their charges defrayed, they could obtain no abode, for old or young, sick or hole, but must have suddenly in the depth of winter departed; yea although some women expected hourly their time of travail. Arrived at Hassne, 
joan. Vtenhovius, in sua simplici narratione de instituta, ac demum dissipata Belgarum, altorumque peregrinorum in Anglia Ecclesia.  there also Palladius superintendant, informed of their profession, notwithstanding their pitiful inplorations of compassion, and declarations of the tempestuous weather, the sharpness of could, the seas and lands covered with ye, the cries of women in travail, children's whine, and old men's weakness; yet no respite, neither of a month, or week, but only of three days would be afoorded to dwell even without the gates. Exclamations, and thundering threats of God's anger against such hardness of hart would not avail, but that the master of the ship was commanded under pain of death, by no means, or contrariety of wynds, to stay any longer than eight a clock on the third day, and never after to return. Altogether like entertainment had they at Rostoc by George Riken, at Wismar by Henning & Lubec, by Peter Briccius; at Hamburg by Westphalus, being hunted out of their Inns, spitted at in streets, repulsed with all disdaynfulnes: not without as detestable cruelty in the Lutherans, as public and manifest detestation of their profession who were so hatefully eschewed.  
The most apparent demonstration of their eternal discords is, that partly to avoid this heinous imputation of being thus divided, partly by authority of princes the kings of Denmark, Sweuland, Norwey; the Duke's of Saxony, Lunebourg, Pruss, Brunswick, 
Vide Bellum 5. evangelii, cum Ministromachia, Intremangerie, librum nullus & nemo, Vlenbergij causas. etc.  Witemberge, Deuxponts; the Marquis of Brandenbourg, Lansgrave Hessen; the Earls of Palatinat, Mansfeld, A●halt, etc. Being desirous to see some settled form of belief mutualy agreed upon: they commanded sundry and divers times, these reformers to assemble into a Synod or Congregation, and by all means possible to join in a fraternal atonement. So then they met, at Sovabach, Smalcald, Ratisbon, Witberg, Constance, Worms, Spire, Basil, Zuric, Arover, Hidelberg, Malbrun, Altenbourg, Baden, Monpelial, Frankental; but with such jars, strife, malice, that in the conclusion the chief protestants confess; 
Schlusselburg. l. 2. art. 15.  Clarissimum esse non expectandam esse Synodorum aut generalium, aut particularium definitionem; to be most clear, no definition of either general, or particular Concils to be expected; because all composition is impossible, 
Idem ibid. in proem.  nisi magnus Domini dies interuenerit, litemque hanc diremerit; unless the great day of the Lord hasten, and shut up this variance. Truly said the prophet Esaias; Non est pax impijs; there is no peace among the wicked. 
Isa. 48.   
To shut up this part, give me leave, (although by all means I spare our protestants, as being of a more calm, and temperate disposition, that they may with less alteration of mind pondre these proceed) to tell in a word, what by Barrowists is alleged against the puritans, those precise pretenders, 
D. Whitg. trac. 18. pag. 685. trac. 11. pag. 559. 560.  who as D. Whitgift saith, seek to transfer the authority of pope, prince, bishop, to themselves, and to bring Prince and nobility into a very servitude. They are, (say the Brounists, or rather Barroists) pernicious impostors, presumptuous Pastors, jewish Rabyns, Balaamits, dissembling hypocrites, smell-feasts, 
Barrowes Discovery pag. 16. 19 39 98. 145. 174. 192. Proverb. 13.  apostates, soldiers of Antichrist etc. Fullfilling thereby, the proverb; Inter superbos semper sunt iurgia; among the proud there are always jars. Is this not a sweet communion of thes saints? Is not this a gracious brotherhood. Thirdly they are repugnant to this article, who affirm it blasphemy to give titles to Saints in heaven which themselves give to sinners in earth. Witness, Aschams epigram to our late Queen, on whom he bestoweth liberaly as much as any Catholic attributeth to our B. lady, the mother of Christ.  
Salue Diua tuae patriae decus, Optima salve  
Princeps Elizabetha, tuis Dea Magna Britannis.  
Pande tuis iam fausta novi nova tempora saecli  
Civibus, imperium placidum tempusque benignum;  
Laetaque temporibus nostris da tempora Diua.  

Ascham. inter epist. fol. 255.  Tu Brittonum tu sola ●●lus, tu sola Columna. etc.  
The same in English.  
Hail England's fame Divine, Hail Princes bright  
Elizabeth, the Britons Goddess great.  
Give us new times new bliss, by ruling right,  
Appease this world from furies hateful heat.  
Grant joyful times, for joy we humbly pray,  
Thou Britons only Bliss, and only stay.  
In like manner Caluin, 
Vita calvini cap. 12.  not enduring any honour towards Saints, or Images; yet cold not only permit his own picture to be borne about the necks of them in Geneva, but also when some esteeming such insolent arrogance reprehensible, admonished him thereof, that the citizens used his resemblance for an alexicacon, or remedy against all mischawnces; he awnswered; grieve at it till you burst, and after hang yourselves. Fowerthly they are repugnant to this article, who are at difference about the chief principles of religion, as about Scriptures, Sacraments, Virtues, Synns, etc. Such are late reformers, 
Gallus in the sibus ac hypothesibus.  as relateth Gallus. Non sunt parva certamina inter nos nec de minutis rebus, sed de sublimibus articulis doctrinae Christiana; they are not slender contentions which are among us, nor of small matters, but of the principal articles of Christian doctrine. No Noah, it is not my intention to discourse in this treatise of debats for cap or rotchet, organs or bells, etc. I show by your own brethren, your kingdom is divided, and consequently tending to ruin.  
Fowerthly for the other part of forgivens of synns, all protestantcy is repugnant thereto, partly by affirming that faith only justifieth; and consequently being once in the protestant faith, (which say they once enjoyed can never be lost) they can never after be sinners: 
Luth. de seru. arbitr.  partly by making God the author of all evil, and themselves but bare instruments; and consequently not themselves, but God to have need of the remission of synns: Thirdle, by saying that man hath not free-will, and consequently can not sin. For every sin, is voluntary: Lastly, 
joan. 20.  by saying that synns can not be forgiven in the Church, contrary to Christ's express doctrine. Yet in their first belief, they clearly granted, that the minister might absolve the sick from his sin, in this form: By his authority committed to me, 
The Communion book in the visitation of the sick.  I absolve thee from all thy synns, in the name of the Father, the son, and the holy Ghost. Amen. But this treatise is dashed and cashiered out of the communion book. Let it of baptism stand sure against many puritan assaults: which if it do, as great power in it is grawnted to man, as by penance to absolve synns; the one being a washing, of one spotted, the other a losing of one bound.   

The 11. Article, of S. jude. The resurrection of the dead.  
20. 
Luth. tem. 7. Witt●ber.. defen. verb. cana fol 390.  First Luther saith of Caluinists concerning the resurrection of the dead: Certum est eos spectare ad manifestam in hoc articulo apostasiam; it is certain they tend to a manifest apostasy concerning this article. It is also confirmed by Villagaignon, that in his own hearing, 
Villag. epist. ad Genevenses & in praefat. lib. 1. de Eucharisti●.  and after notice was signified to be taken, yet the Caluinists preached, repeated, and justified, that spes vitae non est corporum sed animarum; the hope of life not to belong to the bodies, but to the sowls. 
Caesar. lib. dial. d. 5. Calu. in epist. ad Farellum. fol. 194.  Almaricus one of Fox's martyrs, as Cesarius affirmeth, held that there is no resurrection of bodies. Caluins' resolution is perspicuous in thes words: Quod tibi res incredibilis videtur huius carnis resurrectio; nihil mirum; that the resurrection of this flesh seem incredible to thee, it is nothing admirable. 
Zuingl. ton 2. Elench. con. Anabaptist. fol. 39  As for the libertyns, they deride the resurrection openly. The next impugning this article, is to deny men's sowls to be immortal. Whereunto Luther inclined saying; Ex hoc loco patet, 
Luth. tun. 4. in. Eccles. c. 9 v. 5.10. In cap. 25. Genes. in cap. 49. v. 22. Calu. in prof. Psichrmachiae, & in prof. Gallasij.  mortuos sic dormire ut nihil prorsussciant.— Hic alius locus est, quod mortui nihil sentiunt: out of this place appeareth, the dead feel nothing. To which Caluin also anneareth in thes words: Se scire nonnullos viros bonos quibusista de animarum soneno placuit opinio; that he knew certain good men to who this opinion of the sowls sleep, seemed sound. Himself to have been one of those goodmen, appeareth, by his saying the sowls to be but dead shadows; (in ps. 130.) them of the wicked to be annihilated (so that they are not in hell) Instit l. 3. c. 25. n, 12. and the residue to be shadows, imaginations, fantasies, idols, dead.  
Also from others, (who would not subscrib their names) was published anno 1568. certain theses, or positions, whereof this was the tenth: Negamus aliquam animam post mortem manner; we deny any soul to remain after death. To be brief, at Geneva, in a solemn disputation, when they had long consulted how to avoid purgatory; they determined; dicamus animam cum corpore extingui, & statim sublatum erit purgatorium; let us affirm the soul to be extinguished together with the body, and so purgatory willbe speedily abolished. This doctrine of purgatory seemeth to thes reformers so urgent, that they are persuaded it can not be well denied, until the resurrection of the dead, and immortality of the soul also be denied. And certainly Vrbanus Regius, (whom most learned Protestants intitule, Ducatus Luneburgensis Euangelestam, & Episcopum primarium; the Evangelist and principal Bishop of the Duchy of Luneburg) saith that, 
Vrban. Regius prima part operum: in formula cauta loquendi. fol. 86.  nemo pias preces pro defunctis reijcit nisi Epicurei & Saducei; none rejecteth devowt prayers for the souls departed (and restrained in purgatory) but Epicures, and Saduceit not believing the immortality of the soul. But why is purgatory so annected to this article, that thes reformers are driven to this extremity? because they observed, that God oft forgiveth offences, yet reserveth a chastisement for satisfaction: as in Adam, in Moses, in David, etc. whose offences being forgiven yet adam's remained subject to death, and all other miseries endured; Moses never entered the land of promise; David's Child begotten in sin, must have died. So likewise, because God is ever one, and like himself, such as repent late, or slackly, might be forgiven at their death, yet for satisfaction remain in purgatory: therefore, the most expedient way seemed to make short work, and to deny this article, to be able to deny the other.   

The 12. Article of S. Mathias The life everlasting.  
21. Contrary to this article are all those who deny God, who deny heaven, who deny resurrection of the dead, immortality of the soul, our redemption by Christ, etc. of whom sufficiently is spoken in the former articles, to discover them to be our late reformers; qui in caecitate quam tolerant, quasi in claritate hominus exultant; who in the blindness and night of darkness wherein they are wrapped, do (as S. Gregory saith) vaunt, 
S. Greg. l. 1. mor. cap. 26.  and glorify, as in the clearness of light. Whereof, there never was a more perspicuous demonstration, then in these words of Beza (whose blasphemies are among the most exorbitant) saying of himself: This my exposition, if a man compare with such things as not only Origines, but also sundry other of the ancient fathers, albeit for godliness and learning most famous, have written upon this place: 
Beza ad Rom. c. 4. v. 11.  he shall dowbtles find what great abundant light of truth, the Lord in this time hath powered out upon us. Light in deed of the transforming angel, light of owls, light of pirates to train to ship wrack, light extinguishing all Christianity and belief in the son of God, as amply appeareth.   

The conclusion.  
22. Have not I had a flinty, and brazen, heart think you, to go through this examination, without fainting, or sounding, at every so detestable blasphemy; in every article so often reiterated? Certainly I never hitherto experienced a greater torment or corrosive, then to have so much endured in this discourse; which for the importance cold not be shorter, and for the heinousness, seemed most prolix. Twenty times my mind loathed, my hand trembled, my intentions relented, to proceed in unfowlding them; and often for many days I refrained the sight and thoughts of them: yet at last, for thy benefit Christian, I have powered, and shut them away to thy consideration, rather than by due amplifications and aggravations (or the heft and hate they imported) delivered them; 
Euseb. l. 7. c. 6. citat. Dion. 3. c●. de baptismate, ad Philem. Presb. Romanum.  Let it be licensed to apply to me in this case, what Eusebius related of S. Dionysius, of Alexandria, that divers did admonish him how by reading heretical books, his mind would be greatly tormented, and also probably defiled; and that he did acknowledge himself, they wrought no less in him: yet, for a voice incouradging him forward, and saying; haec causa erat cur abinitio ad fidem Christi vocatus fueris; this was the cause, why from the beginning thou wast called to the faith of Christ; he willingly yielded to the pains incident to such study. Such, in verity, was my often adminition, and chief impulsion. It is to jesus Christ the son of God, that I offer and present the time employed in this replication: whose image I acknowledge, and honour, in the sowls bowght by his sacred blood, by heresies beguiled. For to tell the truth, it is not the scope of my travails to answer my adversary, who hath no other wisdom then of the spirit of contradiction, and no other regard then to delud by most disdainful imposturs, the simple Christians understanding (according as is after said, in the numbers 116. 119. etc.) and to wynn time of falling into discredit and infamy. 
S. August. l. 6. de tiu.  To whom seemeth spoken what S. Augustin saith; Ea putatur gloria vanitatis, nullis cedere viribus veritatis, it is the glory of vanity not to yield to any power of verity. So that, I account Quintinians grave sentence pertinently belonging to me against him: persequi quos quisque unquam contemptissimorum hominum dixerit, aut nimiae miseriae, aut inanis iactantiae est, & detinet atque obruit ingenia melius alijs vacatura; to examine all that every most contemptible fellow saith, 
Quintil. l. 1. c. 13.  were (quoth Quintilian) a great misery, and needles search of glory, which wowld hinder, and cloy understandings, that might be better employed. Truly few cold be better employed, than I: few less desirous to be fruictlesly employed then I.  
What part or parcel of belief to repeat in gross, slightly, & abruptly of divine, or human, of owld, or new testament, of faith, 
Sanderus l. 1 de schiss. Anglicano. Caluino Turcis. l. 3. p. 480.  hope, or charity, but is disinherited, abjured, blasphemed, by these Reformers, & that by their principal pillars? Many autheurs recount of a consultation in Irland, when S. Thomas of Canterbury was by sentence of K. Henry the eight degraded, 
The owld justice Plunkett of Donsoghlye, was present at this consultation.  and forbid to be honoured as a Saint; how the inhabitants, (near a chapel, which had been formerly dedicated to the said S. Thomas) being at the king's appointment, to elect another Patron; when one coveted to choose S. Peter, another S. Paul, etc. At leingth, by advise of one of best judgement, they elected the B. Trinity for their Patron; saying: If the king for other respects, wowld also degrade, or depose S. Peter, and Paul, yet if any would maintain their state against him, none cold more forcibly, than the B. Trinity.  

In the 9 number of this examination.  But alas! how in this examination, in divers articles, is the very said divine Trinity, derided, blasphemed, and detested? In Christ jesus, is not his birth, and sacred Mother, his merits, his wisdom, his duty to his Father, his whole passion, his promises, his miracles, 
In the first 24. numbered in the 8 9 10 11. 12. 13. 14. 15. 16 17 18 of this examination. Of the holy ghost exam. n. 18.  his resurrection, ascension, his divinity, his soul his body, his life, his death, no less then apparently contemned, and altogether drawn into distrust? Of the holy Ghost, for his divinity, eternity, coequality, of his operation in inspyring the holy Apostles, in conserving and preserving the Church, in sanctification by Sacraments; of his being good, and not the autheur of evil; 
In the 16. and 20. numb. of this examination.  of his authority beyond the written word, and the like: how cold he more abominably be misbelieved, then by thes Mates? Of heaven, and hell, of the sowls immortality, of any truth hitherto in Christian belief, what more disdainful dowbts, exceptions, or falsifications, then are produced by their palpable speeches, cold even by sathan himself be vomited? And (which is worthy of principal deploration) they who have thus transformed God into a devil, making him author of all evil; they who have defied, and denied Christ's dignity, life, death, and all his merits; they who have thus impugned the holy Ghost; they who from one God, and three persons, have to their power, wreasted all omnipotency, wisdom, and verity; 
Exam. numb. 10. Vide in principio an. 21. seq. Exa. 18. & 19 numb. Exam. numb. 1. 4. 7. 18. and before n. 38.  they who have misdoubted Church, one Saints, heaven, and earth, life of bodies and sowls, these men, I say, confessing their persuasions received by dreams, and devils; professing the infidelity, and impiety, insueing thereby; acknowledging their shame, and repentance, of their own doctrine; living, and dying, detestably, by their own open declarations; yet, that they have had, and as yet have, so many, so otherwise, plausible in their natural dispositions, so desperately and lamentably remaining in the pernicious courses by such begun. For my part, 
Calu. in 1. Cor. cap. 4. v. 19  I commit their amendment to God's great mercy, perclosing this examination to Caluin, and all late reformers, in Caluins own words. Your gospel of which you vaunt so excessively, where consisteth it, for the most part, but in the tongue? 
Calu. in c. 14. joan.  Where is the renovation of life? where is effectual spirituality? Experience doth teach, that you are altogether departed from God, infected, and replenished with his hate: and that you obscure the light by your perverse inventions, 
Calu. in cap. 21. joan.  which you have forged in your own proper fantasies.  
23. 
Our first 71. numb.  What articles of the Creed my Adversary affirmed were overthrown by our opinion, are n. 71. testified rather to be much confirmed thereby. And if we were not assured thereof, we wowld perhaps have excepted against, or suppressed the symbol of the Apostles as Sectaries have done, either generally by disallowing all unwritten traditions, such as is the creed, or paricularly, by disproveing many articles thereof, according their example, of Christ's descension into hell, of the Catholic Church, of the communion of Saints, forgiving of Synns, etc., but our averring the whole creed, and their excepting against it, doth show us, and not them, to be of consenting faith with the autheurs of this belief.  
72. See now the fruits of your feigned transubstansiation, not full four hundred years old, and yet forsooth you teach it is Apostoliall and Catholic, whereas it lacks one thousand and two hundred years of that age.  
But he that list to see the shifts and wranglings of your Schoolmen to uphold 
Lib. 4. sent. fol. 257.  this rotten Romish heresy, 
Innocentius 3. de sacro Altaris mysterio lib. cap. 20. per totum. Distinct. de consecr. distinct. 2. canon. 1. pag. 429.  let him read Guillermus & Innocentius the third, a Pope, parent, and patron of this fable, the first Canon of the second distinction, where you shall find in the Gloss there, variae sunt opiniones.    

Whether Transubstantiation be but 400. years owld.  

Fitzsimon. The 75. untruth S. Anselm. in ep. de Corpore Domini.  73. THe numbering up of the 75. gross untruth, at our first recowntre, S. Anselme, & he a Saint, an Archbishop, and an English man, against his country man, challengeth to himself, saying: Panis substantiam post Dominici corporis consecrationem in altari superesse semper abhorruit pietas Christiana, nuperue damnavit in Berengario Turonensi eiusue sequacibus: The substance of bread to remain on the altar after the consecration of our Lord's body, Christian piety hath ever abhorred, and lately condemned in Berengarius of Tours, and his followers. Here is transubstantion, and no bread remaining, above five hundred years acknowledged. Here is assured that Christian piety not only then, but before, and ever, did abhor to believe the contrary. Here is certified, that Berengarius and his Complices, for otherwise surmising, were condemned the year 1070. after Christ. Therefore it must, by thes words, be unchristian impiety either to howld your opinion, or to affirm Innocent the third (living above a 150. years after) to have been first autheure of our opoinion.  

Lanfranc. con. Berengar. de Sacramento Corporis & Sanguinis Domini.  O how much might I allege out of holy Lanfrancus another Archbishop of Canterbury, and one of the first and chiefest writers against Berengarius, if I affected prolixity, and declined not tediousness. One only sentence of his I will engross, in lieu of all others. Reliquum est, fidem sanctae Ecclesiae compendiose exponamus. Credimus terrenas substantias quae in mensa Dominica per sacerdotale ministerium divinitus sanctificantur, ineffabiliter, incomprehensibiliter, mirabiliter operant superna potentia, convertiin essentiam corporis Dominici reseruatis imparium rerum speciebus, & quibusdam alijs qualitatibus: ne percipientes cruda, & cruenta horrerent: Et ut 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 brief the faith of holy Church We believe the earthly substances, which in our lords table by the Priest's ministery are divinly sanctified, unspeakably, incomprehensibily, heavenly power wonderfully working, to be changed into the substance of our lords body, the species of unlike things preserved and some other qualities: lest the receivers should abhor raw and bloody things; and that believing they should receive greater rewards of their faith. This faith Church, which dispersed through out the world, is called Catholic, held from old time, & now holdeth. You behowld him of set purpose to deliver the ancient faith: to affirm the change into the essence of Christ's body: the accidents to remain: the causes of not seeming what is contained, plainly expressed: the same to have ever before, and then, been the belief of the Catholic Church, as is now by us believed. What think you, two such holy archbishops of Canterbury, are they not more worthy of credit, than M. Rider? Alas! it is a shameful demand to be had in controversy: since therefore he is not worthy, to be their chaplains equal, will he not blush, if his forehead be not of brass, to tell hencfoorth, our doctrine not to have been ever the same in the Catholic Church?  
73. That in the Pope's Court and in his Consistory, 
Rider.  there be divers opinions touching transubstansiation, yet the denial of it, or the contradicting of the Pope's opinion, was 
(a) Denial of Transubstantiation. in Rome was no death.  no death, though in those merciless days of Spanish Philip, and Romish Marie, it was made the thirteenth Article of our faith, and it had been less danger to have denied those twelve old articles of our old faith, than this one of your new faith: for the one was dispensed with for money, but the denial of the other was punished with death without mercy. But you will reply and say, not withstanding the dissensions aforesaid, yet Christ's words be true, he cannot lie, he hath said, hoc est corpus meum, this is my body, therefore it is his body.  
73. I report me to all considerations, 
Fitzsimon.  whether they ever observed a style less steeled, as I said before, or more frivolous. What might I imagine to answer to such pregnant untruethes? In the Pope's court and consistory in this point, there is dissension of opinions: Under spanish Philipp and Romish Marie, transubstantiatoin was made a thirteenth article of belief (he immediately telling it was made under Innocent the third, who lived 300. years before Philipp & Marie). Then dispensation to have been grawnted for money concerning all other articles of belief etc. The least that I can do, is to score up, of so many, the 76. untruth. 
The 76. untruth.   
74. We confess these words to be Christ's words, and therefore true, 
Rider.  but the literal sense is yours, and therefore false. But, that I, will not be tedious unto you, I could show you as many several opinions dissenting about the meaning of hoc: est: and corpus, as I have done in the premises: but that the Catholics shall know there is no such unity not verity in your doctrine, as you confidently (but untruely) have taught them; therefore I will give them but a taste till some other time, only pointing you and them to their Authors and places, and then read advisedly, and judge without partial affection.  
This Friar you heard lately recited your several jars touching consecration: 
josephus Angles do Essentialibus Euch. pag. 114. 115. 116.  now hear him with your patience to deliver his & other several opinions touching the exposition of these three words severally, hoc, est, corpus.  
The first opinion is, that this demonstrative pronoun hoc, must be referred not to the bread, 
1. josephus  but to the body of Christ, that this should be the sense, hoc est, etc. id est corpus: est corpus meum. That is, this my body, is my body: but how absurd this is let the young Sophisters in the schools give their censures.  

2. Bonaventura. 3. Occam in lib. 4. 1. S. Thom. 2. Ricar. 3. Scotus. Nec panem nec corpus sub ratione corporis, sed corpus Christi sub ratione entis vel Individui, etc. lib. 4. pag. 182 de sacro Altaris mysterio, cap. 17.  But the second opinion is of Bonaventura, who saith, this pronoun, hoc, must be referred to the bread that must be converted into Christ's body, but not to Christ's body.  
The third opinion is Occhams, and he is of opinion with the first.  
There followeth three other learned men's opinions contrary to all the former, and say flatly that this demonstrative hoc, must not be referred to note either the bread or the body of Christ, but that this might be the sense, hoc ens vel hac substantia, quae continetur sub speciebus, etc. This thing or this substance which is contained under the accidents of bread, is my body: but how well these opinions with their strange Logical manner of reasoning will content the learned Priests & jesuits, I would feign know? for this I am sure, they sound not either of divinity or learning. But this Friar for a farewell concludes, pag. 118. pronomen hoc, nihil. This pronoun hoc signifieth nothing, till the last syllable 'em, be pronounced.  

Hoc, nihil demonstrate. In the same pag.  Pope Innocentius the third saith, that hoc signifieth neither bread, nor Christ's body, because the whole words of consecration were not spoken: unless 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 showeth or noteth nothing, because he useth hoc est, etc. not by way of demonstration, but by way of cursory repetition: 
Mark this you jesuits and priests.  so then, this Pope will have this sense, hoc est corpus meum, that is, nothing is my body. But in the three of the last lines of that chapter, his wisdom changed his mind and said, this is my body, that is, what soever is under the forms of bread is my body. Is not this think you deep divinity for a Pope? You may see hereein how the Pope useth shameful shifts to cover his sensible errors, and to deceive Christ's little flock.  

In his Marc. Anton. Con.  Stephen Gardner living but lately, seeing every man's opinion expounding what hoc should be, he disliketh them all, and faith, it signifieth individuum vagum, as if Christ had said, This (but what it is I cannot tell, but it must of necessity be some what) is my body.  

De consec. dist. 2. can. Timorem. Glossa ibidem.  But I will conclude with your own Pope's Canon and Gloss, which you hold for Canonical, though in deed heretical, solet quaeri quid demonstratur per pronomen hoc. It is a common question what is meant by this pronoun this, whether bread, or the body of Christ? not bread, for that is not the body of Christ, nor yet the body of Christ, for it appereath not that there is any transubstansiation, till the words be all pronounced, yea the last fillable 'em. To this question this must be answered: That by the word this, nothing is meant, but it is there put materially without any signification at all. See now whither you are brought, or rather whither have you brought God's people, from truth to false hood: if hoc signifieth nothing, where then is your transubstantiation. For if in that word which should first work in the change, there be no mention of bread, how can that which is no way comprised in them, be changed by them, and so you speak against yourselves. Again, as you are rend in sundry opinions touching hoc, so also are you touching est: for when you saw that est would not serve in his proper evangelical and Apostolical signification, than you gave him a new exposition. For Bonaventure seeing that est (as Christ and Paul meant it) would not fit their purpose, 

What est signifieth, there is great variance amongst the Romish Prelates.  
Est i. Fit, Est, est verbum anuntiatiwm non constitutium. Est i erit josephus Angles in loco praedicto pag. 115.   than he of purpose expounded it by Fit, ut sit sensus panis fit corpus meum, that it might be thus in sense. The bread is made my body. Yet Occam he likes not Bonaventures' Fit, because he thinks it is too gross and too false: and therefore he will expound est by erit, that it may carry with it this sense: this shall be my body, but (saith he) it is a very rash and brainsick opinion, and allegeth as brainsick a reason, as there you may see.  
Yet Caietanus the Cardinal de Eucharistia cap. 7. pag. 104. col. 2. C. D. denieth est to have any such signification, unless it be in metaphors and parables. But least that I should be too offensive unto you, I could deliver so many several opinions of yours, touching the praedicat corpus: one saith it must be meant of Christ's body glorified, no saith another, that is false: but it must be understood of his body, as it was before his passion. And a third opinion objects certain doubts against both the former.  
Magister Sententiarum lib. 4. dinstinct. 12. page. 60. delivers four several opinions, the fractione & partibus.  
Now Gentlemen, I appeal to your consciences (if they be not cauteriated) whether you have dealt well with the ignorant Catholics of this land, in persuading them that in all your doctrine there is consent without jars, antiquity without innovation, and universality without limittation, whereas there is nothing but jars, discords and dissensions, in your consecration, in your transubstantiation, and in every word almost, nay perticle, as hoc, and est, be so wrested by your construction, that you have brought both their proper significations to plain destruction.  
Is this exposition Catholic? what ancient father ever expounded it so? let the Catholics know, or else they with us, will judge, neither you nor your doctrine Catholic. Will you follow a foolish Friar, an ignorant Abbot, a late upstart Pope or Priest that writ (and wrested) within these four hundred years, and forsake Scriptures and the ancient Doctors of the Church? Now let the indifferent minded Catholics be judges whether you or we have antiquity consent and verity on our sides. And who differs from Scriptures, and fathers: from, and amongst themselves, not only in one point of religion, but almost in every point & particle of doctrine Thus much concerning your discords amongst yourselves, & all against the ancient Apostolical and Catholic truth.  
74. Spectatum admissi risum teneatis, amici? 
Fitzsimon.  being admitted to behowld this courser, I would say discourser, can you good friends refrain from smile? He telleth you the third opinion is all one with the first; and yet that it is the third, and not all one, but a several opinion. This must needs make up the 77. untruth. 
The 77. untruth.  Next that the fourth, fift, and sixth opinions, are all contrary to the former; and yet that being different, 
The 78. untruth.  they are not different among themselves but that they all agree. This is the 78. Then he maketh a ragged argument, if nothing be converted by the first word, all our dealing is undone. Alas, if he would be capable, he might think, that this conversion is done by God's infinite virtue in an instant, not by parts severally according to the words Hoc est corpus meum, as if to every word a sundry part were correspondent; but that to all the form conjointly all the conversion is to be referred, so that there be conceived a divers substance present, which was not before; not every word but the whole form being pronounced. Is not this a frantic kind of cofuting, to say only: this is said. I am sure it is false: how absurd this is let young sophisters judge: I am sure they sound not of Divinity or learning: is not this deep divinity for a pope? and no such matter said, but forged by himself; his assurance childish; the absurdity only in his conceits; the divinity and learning impugned so inexpugnable, as neither in his brain is there any reason, and by his mowth but Riderian blasts, to contradict it.  
Therefore to bring disputations of Doctors, thereby to testify a disagreement betwixt them in their belief of the substance of transubstantiation, they being only of the time thereof, is as wisely done (especially by one more frequent and seasoned with experience in law cowrts, then learned colleges) as if he wowld assure that layers disagree in allowing the law, because they plead severally for their Clients, of the construction, or time of constitution, or number of syllables of the law: Or if he wowld say, that philosophers doubt whether there be wind, rain, & rivers, because they diversly imagine how, when and whence they have their original. Remember what was informed in the 65. numbered, that it is impossible we can have any dissensions among us, 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: If any seem contentious, we have no such custom, nor the Church of God. Because a Christian writer among us, must follow, as Waldensis saith, 
Tho. Wald. l. 2. doctrinalis fidei cap. 21.23.  the judgement of the Church; under the pain of misbelief, if it be a point of faith; or under the pain of contumacy, if it be not. And all Catholic students among us do read the disputations of Doctors undecided by the Church, cum judicandi libertate, with liberty to censure: (according to S. Augustins words, 
S. Augustin. con. Faustum lib. 11. c. 5. Et epist. 48. ad Vincent.  and his instruction toward himself, and all others) imbraceing whatsoever they find true, and imputing it to the Catholic Church; and rejecting what they find false, imputing it to deceivable man.  
This is a privilege of Catholics, to be free from dissensions, and never but to concur in one Faith. 
Luther. Zuinglius. Cal. n. 19 examinis.  Not so the wicked, not so: as appeareth in the 19 number of the precedent examination. They have their faith so inspired, as they will judge thereby all angels and men, and be judged by none. And every one of them is in the right, unless by their own confessions they be all found, in Fide sua miserabiliter rotari; & sine fine modoque variare confessiones suas; in their faith most miserably to be rolled, 
Colloq. Altemburg fol. 462. Centuriatores Centur. 9 in prefatione.  and without end or measure to vary their professions. jam veram doctrinam probantes, mox eandem damnantes; iam appellantes heresim, quod antea pro veritate invicta praedicabant; now approving for sound doctrine, and suddenly condemning the same; now calling it heresy, which before was preached for invincible truth. Nether is there any so meanly a conceited artificer, that dineth or suppeth without discoursing on this discord of the holy Reformed crew. Let therefore our disputations alone, and salve your own unreconcilable uprors, which hitherto all your Cowncils or Synods, as is showed in the 19 numb. cold not so much as mitigat. Take out this beam out of your own eye leaving to accuse us; among whom discords are as impossible as concord's among you. And it being irrefragably discovered in all other points, of the matter in hand, take now this decretal demonstration thereof, and inevitable assurance to Protestants, which your Father of truth, your Elias, and (beside what is said in the 17. 
Fox Acts and Mon. pag. 404. edit. an. 1563. Luther. in Confess. brevi. to, 2. Germ. fol. 357.  number) altar Phoebus clarissimè fulgens, your second son, most brightly shining, delivereth, saying. Carolostad wresteth miserably the pronoun [this]. Zuinglius maketh lean the verb [is] Oecolampad tormenteth this word [body] others do butcher the whole text, and some do crucify but half thereof, etc. So manifestly doth the devil howld you by the noses.  
Let me therefore reply in M. Rider's words against himself. 
Orthodox confess. Tygur fol. 105. 106. 107.  Will you follow a foolish Friar, one ignorant Abbot, a late upstart Pope (of Saxony; as the Tygurins entituled Luther) or Priest (as Zuinglius, Carolostad, Oecolampad. etc.) that writ (and wrested) within thes sower hundred (nay one hundred) years: and forsake Scriptures, and the ancient Doctors of the Church? Now let the indifferent minded Catholics be judges (yea and Protestants also) whether you or we have antiquity, consent, and verity on our syds. And who differr from Scriptures and Fathers: from, and among themselves, not only in one point of religion, but also in every point and particle of Doctrine. Behowld, how good friends, M. Rider and I are become; both agreeing upon one tale, & meeting in the same form of words. Which speech of his, I account so favourable on my side, as for it, I will omit to calculat any untruth in all this discourse, how many soever (which sure are above 20.) have been offoorded, lest I showld seem offended with any parcel of the residue, wherewith so true, so undowbted, and sincer declaration is annected, for all men to know the protestants to follow Luther, a foolish Friar, (and as M. Rider saith an heretical Monk) who usurped the power of Pope, and lived within one hundred years; forsaking for his sake Scripture, and Fathers, and cleaving to a ragged rabblement of dissentious teachers?  
Is not this to condemn to hell itself his own doctrine so assuredly known and confessed to be from Luther a Friar, from ignorant and Apostate priests, who writ within a hundred years, and is so pugnant, and repugnant, so mad, and mutable, that by themselves it is not denied, saying: Non sunt utique parva certamina inter nos, neque minutis rebus, sed de sublimibus articulis christianae doctrinae; de lege & evangelio de justificatione & bonis operibus, de Sacramentis & ceremoniarum vs●; quae nullo pacto componi, vel reticeri aut dissimulari possunt. Sunt enim merae contradictiones quae concordiam non ferunt. 
Nicolaus Gallus sup● intendens Ratisbonae in thesibus ac hypothesibus.  Certainly they are not small contentions that are among us, nor of trifles, but of the highest articles of christian religion, of the law & gospel, of justification & good works, of Sacraments & use of ceremonies: which by no means can be appeased, hidden or dissembled. For they are plain contradictions which may not be accorded. Is not this by open and plain confession, without racking, or torturing, to have thieves fall out, and true men to come by their goods? to have falsehood unhooded, and truth revealed? to have disagreement convicted; and the kingdom thereby known Sathanical?  
75. Now to conclude this matter, I will show plainly by scriptures, that hoc est corpus meum can have no such sense as you teach, 
Rider. Hoc est corpus meum expounded by scripture.  which is: that bread is not by this or any other words transubstantiated or changed into Christ's body and blood, but that bread remaineth after sanctification, or (as you say) consecration, and that the scriptures speaking of Christ's body and of the bread, speak distinctly, not confusedly, that is, they do divide them, not confound them giving to either of them their several nature and property, yea after consecration. And whereas we have now heard too much of the jars of your late Popes and writers void of unity and verity: Now let us hear the holy scriptures expound hoc est corpus meum, plainly and truly by the Evangelists and Paul, who knew best Christ's meaning, upon whose exposition all Christians may and must only rest satisfied in spite of Pope and popery.  
75. The first promise here made, is, that he will show plainly by Scriptures that bread is not transubstantiated, 
Fitzsimon.  but that after consecration it retaineth still his nature. The second promise is, that he will bring such exposition, from the evangelists, and Paul, that in spite of Pope, and popery, we may, and must rest satisfied thereby.  

Rider. Dedit. Math. 26.26. Datur Luc. 22.19. Fregit Luc. 21.19. Frangitur. 1. Cor. 11.24 Eyes Mark. 14.22.  76. ANd first we will prove it from the difference of the sign and the thing signified, The scriptures when they speak of bread they speak actively, He gave.  

But when they speak of Christ's natural body, they speak passively. Is given.  
When they speak of bread, they speak activelie, He broke it.  
But when they speak of Christ's body, they speak passively, Which is broken.  
When they speak of bread, they say, To you.  
But when they speak of Christ's natural body, they say. For you. 
Pro vobis 1. Cor. 11.24. Dedit Mark. 14.23. Effunditur Luc. 22.20. Eyes Math. 26.27. Pro multis pro vobis Luc. 22. ac Math. 26.26.   
Likewise when they speak of wine, they speak actively: He gave,  
But when they speak of Christ his blood, they speak passively, Is shed.  
When they speak of the wine, they say, To them.  
But when they speak of Christ's blood, they speak, For you, or, for many.   
76. Here is a discourse pertaining to the single Accidence in Grammar, not containing any wit, or worth, not so much as to such as would know what is a verb active, and what passive, in the words of Christ. Now for our Lord's sake, let us examine it. The scriptures, saith he, speak actively of bread. Yea Sir! it, that is taken, broken, and according your wisdom, eaten, by record of scripture; is it active or passive? Since therefore it is too to evident to be rather passive, as it concerneth bread; it maketh the 79. untruth. Secondly, saith he, 
The 79. untruth.  the words [is given] belong not to bread but to Christ's body. By which is implied, that what Christ gave, it was not given; & what was given by him, he did not give. If it was bread which he gave, and not bread which was given. If our late Queen industrious in giving names, termed a dance, abruptly jumping from point to point, by the name of a Frogg-galliard: how would she have named this treatise rebounding unreasonably from point to point? when Christ said he did give what was to be given, he is interpreted to give that which was not to be given. This is the 80. untruth, 

The 80. untruth. Schlusselburb. l. 2. art. 13.  
Tigurini in praef. Apologetica Orthodoxi consensus.  
jezlerus de diuturnitate belli Euchar. pag. 77.   deserving to be called a blasphemy, by which Christ is made untrue. Wherefore worthily do the Lutherans exclaim against you saying: quaenam quaeso, per Deum immortalem, potest iniriconcordia cum Caluinistis qui ipsum filium Dei mendacij arguunt? etc. What concord, I pray you, in God's name may be taken with Caluinists giving the lie to the son of god?  
But let us discuss the rest. Fregit, he interpreteth [he broke it]. I grawnt such interpretation to be true in sense, although the word Fregit, precisely signifieth he broke, without the syllable, it. 
In the 51. number.  But when I had used the same interpretation, in the 51. number, he thus reprehendeth: this syllable [it] altereth the sense and perverteth Christ's meaning, and is added by you to maintain that which the text otherwise cold not have any show to bear. Tell me, gentle Readers, whether this writer be not extraordinary, who is made every foot to disprove himself? & showed to offend in that which he wowld seem most earnestly to amend? Further the Scriptures when they speak of Christ's body, saith he, they speak passively. Frangitur which is broken. You have silly sir, broken your cause, by your good glozing. For by saying Christ's body was broken, you say truly, but so, as it must be understood only in the form of bread. For Christ's body was not else where, or other wise broken, but pierced. And it was fortowld by the prophet they should not break his body, 
S. Chrysost. in 1. Cor. hom. 24.  nor no one bone of him on the Cross. Whereupon saith S. Chrysostom: Christum in Sacramento pati fractione quam in Cruse pati noluit; Christ in the Sacrament to endure breaking, which he would not endure on the Cross.  
So also is the same assured by [Frangitur, is broken] in the present tense, declaring in the oblation at supper time, his true body to have been then presently broken or given to the disciples, and not to have specified it, as in his passion it was to be given in a cruental manner, or otherwise it had not been said in the present tense, and that of the greek text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Frangitur is broken. So also if it had not been the same body which then was given, in an unbloody manner, with it which was to be given the next day in a cruental or bloody manner, by other evangelists it had not been interpreted, or said, [tradetur, shallbe delivered] in the future tense, so that unfortunately is this active and passive gloss produced by M. Rider against himself, claiming to have him (by all Protestants careful of their honour) sued to be a Deponent. For by saying Christ's body was broken in the present tense; it can no otherwise be understood by all the wresting of man's wit, then by the being truly thereof under the form of bread: considering as it was on the Cross, it neither was broken, and that being at that time it was spoken, to come, it could not be specified in the present tense. Also, as I said, other evangelists mentioning the same body in the future tense, [tradetur, shallbe delivered] they ascertain us, what Christ gave, and broke, the same was delivered; and consequently no figure only, or only appellation but his true, real, substantial, corporal body, Yet let us examine further.  
Eyes, he interpreteth, to you. A half penny scholar would never have so construed, but say, [Eyes] to signify, [to them]: & so also it is construed by himself in few words after. Other riff raff in all confused manner is intermeddled & juggled together; to insinuat that Christ gave not that which he gave, but something else, & that in his words he played at pass-pass, howlding bread, breaking bread, blessing bread, giving bread, and all as Oecolampadius saith, to no other purpose, then to tell them, 
Vide Zuingl. to. 2. in ep. ad Math. Rutlin. de cana fol. 155.  that to be his body which was sitting at the table, which should be given the next day, as he gave them bread How much is the patience of Readers and Writers, abused by such futility.  
77. When they speak of the cup, they speak, In remembrance of me. 
In meam commemorationem 8. Cor. 11.14. In remissionem peccatorum. Mat. 26.28.   
But when they speak of Christ's natural blood, they speak, For the remission of sins.  
So when Christ speaketh activelie, as, he gave, he broke, it is always spoken of the sacrament. But when he speaketh passively, which is given, which is broken, which is shed, and for you, not to you, than he speaks of his natural body given and broken on the cross. And this rule is à plain and sure rule to direct us in and to the true understanding of hoc est corpus meum, this is my body, In which plain paths of the holy Scriptures, if you would walk, you might be preserved from wandering.  
77. When the Scriptures speak of the Cup, saith he, they speak in remembrance of me. Not only of the cup, good M. Rider, but also of the bread. For so telleth S. Paul, if you will allow him, 
S. Luke. c. 22. v. 19  in the next verse before. And S. Luke conjoined such clause for remembrance, to the bread only, omitting to conjoin it to the chalice. Thes good companion accept willingly all remembrance of their liquor, and cup; 
Clebitius in victoria veritatis etc. part 4. argum. 5.  and some times in the Church they strive about it. Clebitius, one of the principal of themselves, shallbe my witness, thus expostulating with Heshusius: When as in the congregation, I would not willingly permit to thee the administration of the Cup, didst not thou command thy colleague (or compartner) that in the face of the congregation he showld take the cup from me by force? And for that cause, did not I howld it fast, and with both my hands? I know that others will lawgh at this disordre: but I had rather have them lament, that in all this dissolute, or disjointed gloss, M. Rider, the words of Christ's institution, (Hoc est corpus meum, quod pro vobis tradetur, etc. this is my body which shallbe delivered for you, etc.) can not be perceived; but in am thereof, our Lord and Saviour is made to trip from matter to matter, without any one syllable to our purpose in question. Where is here showed, that bread after consecration, remaineth still bread? Where is the satisfaction by the Evangelists, and S. Paul, that we must rely unto, in spite of Pope, and popery? What marrow or substance is in thes words for any other, then for a single Sintaxian, to know, that dedit, and Fregit, be active verbs, and Datur, and Frangitur be passive? etc.  
For brevities sake, I will not repeat the dismal hate of thes reformers against the words of Christ's institution, which I have already amply prosecuted in the 68 numbered: yet will I not omit Luther's verdict against his brethren, saying; they fear, 
Luther. tom. 7. deafen. verb. caena. fol. 383.  lest they should stumble and break their necks at every syllable which Christ pronounced. And this maketh them range about, through all the parts of learning, and not to come to any issue in the main point of his sacred institution; truly fullfilling the saying of the royal Prophet; 
Psal. 11.  impij in circuitu ambulant; the wicked wander in a circuit; and like serpents trodden on the heads, or hens whose necks are newly cracked, they wreath, and wrest, up and down, in manifold skippings, spending & wasting their small time to live, which by being quiet might some what longer continue.  

Rider.  78. Thus you see how distinctly Christ disjoines them, sundering them with their several properties, 
Bread and wine remain after consecration by Christ his testimony, therefore transubstansiation is a forged and false fable, invented by new Rome to support your new heresies of Christ's carnal presence.  the sign from the thing signified, not confounding them as you untruely teach, yea & after that Christ uttered hoc est corpus meum, which you call your consecration. Now let us compare the phrase and words that the holy Ghost useth in both the new Testament & the old, and then you will say they are so like, that they are rather borrowed of the old testament, then instituted in the new, and of necessity seeing they are both Sacraments, & of like words, & ordained by one Author, & to one end, they must needs have one sense, so that the one will best expound the other, & the one being Sacramental and relative, the other cannot be Grammatical and proper. As it is said in the old 
(a) Gen. 17.10.  Testament of the sacrament of circumcition, hoc est pactum meum, this is my covenant. So it is said in the new 
(b) Math. 26.26.  Testament by the same spirit, hoc est corpus meum, this is my body, but as by those words like to these in syllables, sound, and sense, there was no transubstansiation of the piece of flesh of the foreskin that was cut off, into God's covenant made with his Church, so there is no natural nor miraculous change made of any part of the bread or wine into Christ's body and blood.  

Exod. 12. 1. Cor. 11.24. Exod. 24 8.  And as it was said of the Paschall Lamb, hoc erit vobis in memoriam, this shall be to you a remembrance, so it is said of the Lords Supper, Do this in remembrance of me  
And as it was said in the old Testament, hic est sanguis faederis, This is the blood of the covenant, yet was not the covenant but a sign of the covenant.  

Luc. 22.20.  So is it said by Christ himself, This cup is the new Testament in my blood, yet the cup was neither the Testament, nor the blood, but a sign, representation, and remembrance of Christ's blood.  
And the new Testament is an obligation or bond wherein God for his part binds himself with most sure covenants: and seals it with word, oath and Sacraments, that he will receive into his protection and favour the believer and penitent. And the believer & repentant of their parts, bind themselves by like indented covenants, to perform unto his sacred Majesty, 
Rom. 1.5.  a lively & steadfast faith with holy obedience.  
Now the cup or the wine in the cup, is a representation or commemoration unto us of this covenant of grace made in the new Testament, as the Paschall Lamb and the blood of beasts were signs of God's covenant in the old Testament. This may suffice for the plain and true understanding of these words, this is my body, and this is my blood, being expounded according to the holy scriptures. Now to your first proof out of saint Paul.  

Fitzsimon.  78. It is an easy matter upon all the premises to tell us, You see, you see; when nothing is given to be seen but gross impiety, & futility. I admonished you (dear Readers) that Reformers conceived a Vatinian hatred, against Christ's institution. Will you now behowld a lively demonstration thereof? First, he saith, that the phrase, and words, used therein, is no new institution, but borrowed out of the owld testament. Secondly, that the Sacraments of the owld testament, and new, are so like, as they must have one end, and sense; and the one not to be literal, more than the other. It is to be remembered which is mentioned in the 36. and 63. numbers, that by Reformers opinion, there is no more benefit by Christ's Sacrament of the Altar, then by the jewish ceremonies; which, according to their translation, Saint Paul saith, to have been only bare, 
Galat. 4.9.  and beggarly ordonances. I request all courteous readers to spare me the pain to relate the substance of such numbers in this place, and that they will not proceed further until they have perused what there is found.  
First then I answer, that if by similitude of speech used in the figure and the thing figured, should be gathered that they both were of equal sense, end, and literalitie, it would follow, that all figurs of Christ in the owld testament, were equal with Christ himself: that the owld testament is as behooful as the new; 
Note.  because they have one author, one sense, one end, one phrase, and one literalitie according to M. Rider. Wherefore, since joseph in the owld testament was called, salvator mundi; the Saluioure of the world, 
Genes. 41.45. joan. 4.42.  and Christ in the same Phrase by S. John is called salvator mundi; they must have on end, one sense, one literalitie. And therefore, as joseph was no true Saluioure of our sowls, so also was not Christ. And as Saul is called by David, Christus Domini, the anointed of our Lord, 
1. Reg. 24.7. Luc. 2.26.  even as our Saviour is termed by S. Luke; they must have one end, one sense, one literalitie; and by M. Rider's consequence, th'one be no better, the th'other.  
But you may crave, what meaneth this late coequaling the owld testament, and new? That I may rightly answer to this demand, I must first briefly show, that it is the drift of late reformations, to bring in this equality, as appeareth by thes words of Ochinus: 
Ochin. lib. 2 dial. 21. Pag. 154 155. 156. 157. 288. 289.  Cum sit una Ecclesia & una fides, proinde non debemus plura credere, quam crediderunt sancti federis antiqui.— Perfectam quoque & eandem suisse Ecclesiam ut Christi, ita & Moisis etc. whereas there is but one Church, & one faith, therefore we ought not to believe more than the Saints of the owld testament believed.— as perfect and the same is the Church of Christ, and of Moses. This being the foundation, Zuinglius frameth this pile thereupon. If in the owld testament, 
Zuingl. to. 2. ubi de baptismo fol. 59  saith he, the carnal and external Sacraments cold not bring any purity or cleans to sinful, and defiled consciences: how much less can such Sacraments, do us any profit in Christ, in the new testament, where only the Spirit giveth life? What frame doth Ochinus himself build upon his own foundation? 
Ochin. loc. cit. pag. 157.  Illos autem non credidisse Trinitatem, non personas coequales, consubstantiales, aeternas etc., but they (of the owld testament) did not believe the trinity, coequality of persons, consubstantiality, eternity etc. Ergo: by the first inference, adieu all Sacraments of Christ, for any profit, and bringing any purity to sinful persons. By the second inference, we are not bound to believe any substance of the new testament, of Christ's birth, his miracles, his, and the holy Ghosts, divinity, Trinity, etc. because forsooth, 
Ochin. loc. cit. pag. 154. 155. 156. 157.  alioqui essemus deteriori quam ipsi conditione qui ad plura quam illi credenda obstringeremur; we should be of inferior condition to them of the owld testament being bound to believe more than they.  
Here is the scope, here is the centre declared of thes instructions, to equal both testaments, and after to condemn the new by the inutility of the owld; and that by many testimonies of Scripture: as when S. Paul saith, 
Hebr. 7.  the former commandment to be reprobated, propter infirmitatem eius & inutilitatem; for the infirmity thereof and inutility. Now say they, the new commandment is no better, the Sacraments thereof no more profitable, the sense, end, and literalitie of both is from one author, and of equal estimation: therefore let us renounce Christianity, and all owld and new testament, and become Atheists and Mahumetists; 
Galat. 4.  the owld law being but infirma & egena elementa, weak, and (as they translat) beggarly ordonances, & consequently the new which is equal thereto no better. I lament some times to behowld great, and iudiciouse wits, employed now confuting one point of sectary impiety, now another; whereas if they had principally (save other men's judgement) revealed the drift of thes reformations, to be a stidiouse employment to deform by degrees, all virtue and religion, there would many more reclamations (although they be daily revoked in commendable numbers) ensue. Now as S. Ireneus, 
Iren. l. 1. c. 35. Hieron. ep. ad Cresiphontem.  and S. Hierome learnedly observed; Aduersus eos, victoria est sententiae eorum manifestatio: sententias eorum prodidisse, superasse est. Patet prima fronte blasphemia etc. Victory against them is the manifestation of their professions: to produce their sentences, is to confute them. Blasphemy is discovered at first view. Their sentences even against the root and pillar of religion and Christianity being detected, there will many noble wits, and minds of our country, I dowbt not disdain longer, all consociation with such blasphemers.  
Lastly, was it not a ricidulouse comparison, of Christ's words in this institution, with the words of circumcision, circumcision not being so much as a figure of this Sacrament, 
Gen. 17. v. 11.  but only of baptism; the next words evidently and expressly declaring; 
Vide num. 78. joan. 6. 1. Cor. 11.  ut sit in signum faederis inter me & vos; that it be a sign of the covenant betwixt me and you; whereas contrary wise the words of this institution before, & after, do aver it not to be any sign, but the flesh to be meat indeed, the body to be that, which was to be delivered for mankind? Was it not as ridiculous to marvel there was no transubstantiation of the forskynn into God's covenant, God declaring it (as I said) to be only a sign; and a covenant not being a substance, into which any thing cold be transubstantiated? was it not as ridiculous to leap from circumcision, to the paschal lamb, succeeding many hundred years after, and from thence to half the blood of twelve calves wherewith Moses sprinkled the Israelits, and having cluttred them together as one matter, for their bare consonance, or resemblance in sound with the words of Christ's institution, to make them equivalent in sense, end, and propriety with this B. Sacrament?  
But as I have showed in the 68 77. 78. numbers; this debasing and disgraceing thereof, prooceedeth from their hate of Christ's express words [this is my body] which as their own brethren observe, 
joan. Schut. l. 50. causarum. cap. 13.  they do so hate, that they can not abide either to see, or hear them; at least according their true signification. Whereto belongeth thes speeches of Luther willing to have impug●●●d the said puissant words; 
Luther. tom. 7. Wittem. fol. 502.  which saith he, in examining, and de●●●ing I took marvelous pains, and strained every vain, of body, and soul, to have avoided. For, probe perspiciebam hac repapatui cum primis me valde incommodare posse. I did well observe, thereby I cold notably have interested Papacy. But I find myself taken fast, and that there is no way to escape. For, textus evangelii nimium apertus est, & potens; the text of the gospel is too to clear, and violent. By this is demonstrated, that good will wanted not in Luther, to have conceived with the Sacramentaries, but saith he, thes words [this is my body] cannot easily be shaken, much less overthrown, by words, and glosses devised by giddy brains. 
Luther. ibid.   
I suppose this gall and confusion to be such to M. Rider, that I will not here also collect any untruethes further to netle him: although every one may judge by the premises whether there be not plenty afforded. It sufficeth in general, and particular, to have discovered, that the sense, end, and literalitie, or dignity of the owld and new testament, are different and unequal, and no part of M. Rider's discourse unsuspitiouse to tend to the abolishing of all Christian religion. Therefore, let heaven, and earth consent to thes words of one of the reforming conjuration, or of their own holy brotherhod. They endeavour by darkness, and mists of words, to obscure the clear verity, & enforce themselves to establish a sentence clean opposite to the words of the son of God. 
Tilman. Hesnusius. lib. de presentia Corporis Christi.  They blaspheme with an impudent and unreverend mowth the flesh of Christ.— They blaspheme barbarously, and are culpable of the blood of jesus-christ, and murderers of him. They shut obstinately their eyes against the clear light: and by detraction, and malice, affirm that to be obscure, which they will not behowld. 
S. August. de unit. Ecclesiae. c. 16.  To which declaration S. Augustin subscribeth, saying: audiunt tam lucida & manifesta testimonia quae illam toto orb demonstrant: & malunt clausis occulis offendere in montem, quam, in illum ascendere. They hear so clear and manifest proofs which demonstrat the truth: and they had rather stumble, their eyes being shut, against the mowunt (of God's Church) then mownt to it.  
Catho. Priests.  1. Cor. 11. This is my body which shall be delivered for you: whoso doth eat unworthily, etc. shall be guilty of the body and blood of Christ. 

Rider.  79. A Most learned writer in the like case, brings in an Athenian history of Pharasylaus (a frantic man amongst the Greeks') who whensoever he saw any ships arrive in the harbour thought them all his own, 
Athenaeus Dipno. sophist. lib. 12.  & took an Inventory of their wares, & bade them welcome home very joyfully, as if they had been his own servants & ships. After the same manner (pardon the comparison) you deal in the proof of this question. for wheresoever you find in scriptures or fathers, hoc est corpus meum, this is my body, or, this is my blood, or, my flesh is meat truly, etc. or, except ye eat the flesh of the son of man and drink his blood. etc. or, the bread which I will give is my flesh, or the like tropical or sacramental phrase, which ever carrieth with it a spiritual sense, presently you clap hands, lift up Stentorian voices, and cry to the Catholics against us poor heretics, that all these texts of Scriptures and testimonies of Fathers are on your side, and prove your carnal presence: and condemn our opinion as heretical and damnable, and then you register in your note-books (as in an Inventory) all these proofs for your own proper evidence, when as God knows, you are neither Owners, Merchants, nor faithful Factores. And it shall be directly proved, that these texts of Scriptures and testimonies of Fathers, belong no more to the proof of your carnal presence, than the Merchant's ships & goods of Athens belonged to frantic Thrasylaus. But now to prove that I speak, that the Catholics may see, (yea and let master Henry Fytzsimon truly censure) we speak nothing without proof, I will begin to examine your slips and sleights in this place of the 1. Cor. 11.   

The fourth part of the Catholics proof by Scriptures, for the real presence.  

Fitzsimon.  
Alan. Cop. dial. 6. c. 27. pag. 914. Vide John Walshe against M. Gilbert Browne.  79. THis history, of Thrasylaus, (the application whereof against Protestants, you may find in Alanus Copus) is every bodies hackney; of one that in his own only imagination, and not otherwise, had goods, in ships of others, but in truth had none. verily any would think this example less pertinent to us then to our adversaries: as well because we follow not selfe frantic imaginations (which they do, according Luther's last testimony of their words and glosses devised by giddy brains) as also, because all other clayms in Christ's words beside ours, 
Luth. tun. 7. Wittemb. fol. 502.  are found suggestions of Satan Father of lies, by the confession of the competitors themselves; & their shame in practising to defeat us in our right, 
Buter in cap. 6. joan. & in cap. 26. Math.  hath made them cry (as being deceived like so many Trasilaus) peccavimus. Martin Bucer craveth pardon of God, that ever he had witnesed against us, & bewitched any with your opinion. So did Oecolampad say, 
Oecolampad. ad Landgra. Hess. anno 1529.  I would most excellent Prince, that this right hand of mine had been chopped off when I began to writ first of the Lords supper against the Catholic sense: see more hereof in our 41. number, in the examination n. 7. n. 18. where is demonstrated, that every chief protestant, (as if he had ran to a wrong opinion, as Trasilaus ran to wrong ships) revoked his imaginations, and challenges, to the commendation of truth, and infamy of his former folly.  
Therefore when the meaner sort of Protestants yet persist to challenge truth to their opinion, as oft as they find any by-woord, of spiritual, Sacramental, figurative etc. in Fathers, or Scriptures, unless there be with all contained charter parties, proofs, and assurances, that those goods be none of theirs, they are not only, Thrasilaus vainly claiming, but frantically withstanding sentence given against them by God, and man, ancient, and late, friend, and foe. Whereof (that in manner of Thrasilaus, they refuse all sentence given against their claims, and frantically withstand all Concils, yea and Angels, and Saints, that denownce them destitut of all truth and title in the institution of Christ's Sacrament) let this short testimony of one of your own brethren, be arbitrer: 
Bullingerus Decad. S. de Cana. fol. 370.  Zuinglianos non posse credere Christum esse in caena presentem, vero suo Corpore, licet omnia in mundo Concilia, omnes Angeli, & Divi id iubeant credere: the Zwinglians not to be able to believe Christ to be present in the Supper, with his true body, although all the Cowncils in the world, all Angels, and Saints command it showld be believed. Thus much to restore Thrasilaus' Frantic in his imaginations, deluded in his suppositions, and reproved in his claims, among his companion; who can not believe other men's goods to be impertinent to them, but are claiming what all the world, Concils, Angels, and Saints, do sentence to be none of theirs, thereby implying them to have no other wealth then naked beggarly signs, fruitless figures, and fantastical and fanatical Thrasilean suppositions, by which (as S. Epiphan: testimony in the 63. number specifyeth) they leave the substance, and like Aesop's dog, snatch the shadow.  

Rider.  80. First, you bring a piece of a verse, so much as you think by the sound of your ear will fit your purpose: than you cut off the beginning and ending of the same verse, which would expound the Apostles meaning, and overthrow your opinion. Then you join a piece of the 17. verse with the 24. verse, and overskip the 25. and 26: verses, which (all that you left out, and cut off) doth first deliver Christ's institution: secondly, expounds his own meaning in every particular point that is in controversy betwixt us: and thirdly, overthrows your opinions. Now, what moved you thus to mangle, cut off, disjoint, and dismember this place of Paul (as you did with the text before) let the Reader after my examination of your errors, judge.  
But first I must deliver you this general rule observed of allsound Divines, that all the Evangelists and apostles doctrine, being penned by one spirit, do agree in the matter of the Sacrament, one expounding another, as partly you heard a little before. So that the three Evangelists must not be expounded to contradict Paul, not Paul expounded to contradict them, but all duly and truly in the spirit of humility, being examined according to the Canon and rule of the word of God, you shall find neither darkness in speech. nor difficulty in sense, but that the simplest may know Christ's meaning.  

Fitzsimon.  80. What I have answered in the 43. number, against his accusations of any curtayling, cutting by the waist, and subtracting; may abundantly serve for the like of my mangling, cutting off, disjointing, dismembering this place. All are but practices of the lapwing to cry a far of, most noysomly, that you may think the nest of her yongons to be there where it is least. Which as it is there manifested, so here it willbe approved. Remember only his saying in this place, that what I omitted, expoundeth Christ's meaning in every particular point that is in controwersie betwixt us, and overthroweth our opinions. And that for plain dealing, I should have begun at the 23. verse, and so to the end of the 29. verse. If you ask him wherefore is he not contented with what I have produced, considering that he had the less to confute, and was not bound to answer to what was omitted: he can answer nothing else, but talk of omissions, cuttings, and curtayling, that others might not discern, but that he had answered pertinently.  

Rider.  81. You should have begun at the 23. verse, and so to the end of the 20, verse, and that had been plain dealing. Christ's institution penned by Paul, delivers us four observations. First, Christ his action. Seconndlie Christ's precept. thirdly, Christ's promise. fourthly, Christ's caution.  

1. Christ's action, 

He gave thanks, broke bread, & took the cup, etc.  
1. Take ye, eat ye.    
2. Christ's precept. 

2. This do as often as ye drink it, and both, in remembrance of me.  
3. The minister must show and preach the Lords death till he come.    
3. Christ's promise. 

1. This is my body which is broken for you.  
2. This is the new Testament in my blood.    
4. Christ's caution or caveat. Whosoevor shall eat this bread, or drink this cup unworthily, shall be guilty of the body and blood of the Lord.   
Thus you see plainly without any dismembering or curtalling, Christ's action, precept, promise, and caution delivered out of the text,  
Out of which place I observe for the Catholics better instruction and your confutation, two things against you in this your skipping and curtalling of the text. First, the comforts you conceal from them by this mangling of the text.   

A Discovery of more puritantcie in M. Rider; And of Puritan protestations, how they are performed.  
81. FIrst, he is convicted by his own words, 
Fitzsimon.  that he dealeth not plainly, considering, he neither beginneth at the 23. verse, nor endeth at the 29. But will you understand the reason thereof? because S. Paul sayeth, that himself had learned this institution from our Lord, to wit, by tradition and not in Scripture; and that he had delivered it formerly to the Corinthians by tradition, and not by Scripture. For I have received of our Lord (saith he) which also I have delivered unto you, that our Lord in the night he was betrayed: took bread, and giving thanks, brake, and said. This is the 23. 
1. Cor. 11. v. 23.  verse. Next M. Rider addeth to the word [brake] the word [bread] which is not in the text. Thirdly, by his division into an action, a precept, a promise, a caution; nothing, toward any edification, or profit, or learning is afforded, but a prank discovered under the colour of method, to distract the mind, while he doth separate the circumstances asondre, which confirm Christ's institution of the Sacrament, to certify his true body being present. Fowerthly, 
1. Cor. 11. v. 24.  this being the 24. verse, take ye, and eat ye, this is my body which shallbe delivered, for you: do this in my remembrance. M. Rider useth these sleights toward it. First; when he repeateth Christ's precept, he omitteth clean, do this in remembrance of me, toward the bread, and (as was said in the 77. number of their care of the liquor) conjoined it to the drink. Fifthly, he maketh Christ's words, this is my body, to be but a promise: let every understanding determine, whether not unreasonably, and unlearnedly.  
The 25. verse is: likewise and the chalice, after he had supped, saying: 
1. Cor. 11. v. 25.  this chalice is the new testament in my blood, do this as often as you shall drink in my remembrance. Of this verse, he hath wholly omitted the first half; as also, of the next half, the name of chalice. After drink, he addeth the syllable [it]. Which being once done by me, in the 51. number: thus he controwled my addition. this syllable it, altereth the sense, and perverteth Christ's meaning, etc. Then he placeth according his former skill, such words among promises. The 26. verse is; For as often as ye shall eat this bread, and drink this chalice, you shall annownce the death of our Lord till he come. 
2. Cor. 11. v. 26.  All this verse is entirely over-slipped, as neither action, precept, promise, nor caveat. So that his division is either defective, as not comprehending all parts; or his dissimulation notorious, in omitting what might be comprehended, as well under the precept, as any thing else, and better under the caution, or caveat, than what is by him contained. Marry, I find the speech of a Minister, & his preaching, substituted in place of the foresaid verse, which upon my credit is neither in greek, or latin text, nor ever dreamt of by Apostle, Evangelist, Council, Doctor, Father. But it is only the pure puritancy of Thomas Cartwright, l. 1. pag. 158. to affirm it a necessary and essential part of the Communion. yet thereof thus saith the answer of Oxford to the Puritans Petition, pag. 11. But that it should be ministered with a sermon is absurd, and hath bred in many a vain and false opinion: as if, not the word of Christ's institution, but rather the word of a Ministers exposition, were a necessary and essential part of Communion. O how impossible it is for M. Rider, but to be known a puritan? Now let him take what he can get thereby. The 27. verse: Therefore whosoever shll eat this bread or drink this chalice of our Lord unworthily, 
1. Cor. 11. v. 27.  shallbe guilty of the body and blood of our Lord. All this verse he maketh to be a caution, or caveat: I should think it rather to be a threatening prediction. Secondly he would not call it, the cup of our Lord, but only the bare cup. What is the reason, think you? because it cold not be called the cup of our Lord, unless it be allowed to contain the blood of our Lord; or for having been sanctified to our Lord.  
The 28. verse. But let a man prove himself, and so let him eat of that bread and drink of that chalice. 
1. Cor. 11. v. 28.  This verse in his conceit, belonged not to the institution of Christ, which S. Paul had penned: because it is not inserted, neither as action, nor precept, nor promise, nor caution: which according to his skill, are all the membres comprehended in Christ's institution. The 29. verse: For he that eateth or drinketh unworthily, doth eat to himself judgement, 
1. Cor. 11. v. 29.  not decerning the body of our Lord. These verses so omitted, so transposed, so corrupted by him, yet give audience to his words, as if he had so cunningly deceived all readers, that they did not behold his industry: thus you see plainly, without any dismembering or curtailing etc. First I inquyer, in all these verses, what is contrary or repugnant to my profession? Secondly what part or syllable of them, do the favour his persuasion, or the only figurative presence of Christ? Thirdly, how he blushed not to attaint me, with fraudulent omission, cutting, wasting, etc. I professing only to deliver my choice proofs of Scripture for the real presence, without binding myself to take more or less, than I deemed sufficient, whether they were consequent together, or in several places; and he, undertaking to use plain dealing, and to have delivered Christ's whole institution as it is penned by S. Paul, yet to misdemeane himself in this manner? I use not accusations of depravations, of falsifications, and other like, that it ma● better by all be understood, truth to be against him, and no trifling.  
82. secondly, the errors you still hold them in, 
Rider,  in concealing the most part of the text, first by following your Latin translation, and neglecting the holy tongue (the Greek) wherein the holy Ghost penned this institution. You translate, Which shall be delivered for you, for, which is broken for you. Out of which I note, first you change the tense, that is in the Greek, that is, the present tense, for so we have it, and you follow the L●tten translation, which is the future tense, and therefore not so comfortable. Christ useth a sweet figure of the time present for the time to come, 
Enallage.  to assure our souls and consciences that whatsoever Christ promiseth, is as surely to be performed (in his appointed time) ●s if it were already done. And this tense Christ used to take all doubts from his disciples, who in respect of their unworthiness might justly have doubted, that Christ would not have died & shed his precious blood for them, they being such unprofitable servants, and miserable sinners. But to take away that doubt from them and the Church, now he assures both, that whatsoever is promised by him, is as sure to be done, as if it were already done. And this stayed Christ's Church and every particular member of the same from distrusts, doubts, grudge, etc. in and under their several crosses, because they know there is a joyful Jubilee, and freedom for them purchased and prepared, and shall as surely be accomplished, as if now it were performed  
Now your altering of this particle, (is,) depriveth us of all this comfort. Again, you following still your corrupt Latin translation, say, del●uered for you, whereas you should say as the Greek is, and as Christ saith, Broken for you, for this word broken, is more Emphatical and piercing then delivered, for it is one thing for a man to be delivered for to be betrayed for me, another thing to be broken in pieces for me. Out of this I observe, first the greatness of my sin: secondly, the kindness and exceeding love of my Saviour.   

Whether the vulgar Latin translation of the Bible, be to be preferred to all other translations.  

Fitzsimon.  82. I Have three causes, not to justify our latin translation compared with the greek, against M. Rider. One, because I am privy, that he hath no more good greek, as I said before, than a blind man hath sight. Secondly, because I find that work so learnedly and sufficiently performed by M. Gregory Martin in his discovery, and by the preface and annotations of the Rhemish testament, that neither can I, nor will I add, or deminishe any thing therein. 
Beza in pref. novi test. 1556. Molin. pa. 30. Erasm. c. 6. Math. Humfr. de rat. interpretandi p. 74.  Lastly, because by their most learned pillars, Beza, Molin, Erasme, Laur, Humfred, etc. the latin is confessed far more pure than the greek. We have observed, saith Beza, that the reading of the Latin text of the owld interpreter, though it agree not some time with our greek copies, yet is it much more convenient, for that it seemeth, some truer and better copy. This one testimony of such an one, (so great, as D. Whytaker saith, 
Whytak. pag. 12. con. Martin.  he is able to close up all our learned men in a sack, and to ding out their brains) shall suffice to control and correct M. Riders ignorant meddling in these matters, there being not a more naked linguist in a country, or more unfit proctor for the greek tongue, as shall be shortly testified. It was his chance during my being in prison, in the presence of Alderman jians, the Constable, and others, to have presented a trial of his skill in greek about the words of the angel to our B. Lady. I confess that my study was much more in other matters then in the greek tongue, yet, as they above named are witnese I found M. Rider, not only tripping in greek, but mute from ever after mentioning greek in my presence.  
Of the word, broken, and the being thereof in the present tense, I have so infallibly assured it to confirm us, and to infirm him, in the 76. number, that to repeat it again here, would neither be expedient, nor conformable to my brevity, carefully followed by me as much as the matter will allow. And this man standing upon the foresaid word, rather than upon [delivered] forgetteth himself a little before saying, that the Evangelists and S. Paul must not be expounded to contradict one another; & consequently the Evangelist saying delivered, and S. Paul saying broken, there is no diversity whether be used: especially the Scripture using them as having but one signification [break thy bread to the hungry; 
Isa. 58.7. Thren. 4.4. Exod. 12. Num. 9  little ones have craved bread & there was none to break to them: which breaking is all one as deliver bread to the hungry, or to little ones] and the literal signification of delivering is verified in Christ's passion, but not of breaking. For he was delivered for our sins: but I being able to say that he was also broken for us in the B. Sacrifice of his body under the form of bread; and M. Rider denying such his sacrifice, and not being able possibly to show any other his breaking: do you think, that leaving to talk of delivery, for breaking; he knoweth what is with him, or against him?  
The amplifying of Christ's promise in the present tense, (there being no promise in these words, this is my body, which is broken for you) showeth such mates when they can get a word to wander against the truth (for Christ used then a present tense, to testify the efficacy of his institution of the B. Sacrament, in which his body was presently delivered invisibly, which was the next day to be delivered visibly) thereupon they amplify, and descant at full: whereas upon the true, and literal institution of Christ, arcording the proper signification thereof, they walk so nicely, 
Luth. tom. 7. deafen. verb. caenae. fol 383.  as if they were treading upon eggs; Fearing, saith Luther, to stumble and break their necks at every word which Christ pronounced.  
83. In the first, that Christ's, 
Rider,  birth and life (though both innocent) was not sufficient to cleanse my sin. In the second, Christ would undergo shameful buffets on the face, pricking of thorns upon his head, piercing nails into his hands and feet, a bloody spear into his blessed side, before man's sin could be satisfied, God's wrath appeased, Satan, death and hell conquered: this our living Christ would have his body broken for us, he would not leave one sighein his soul for our sakes, nor one drop of blood in his body unshed for our sins. These comforts are expressed by this word broken, which are not, nor can be gathered by this word delivered.  
83. In my Examination of the Creed, in the 14. numbered, 
Pitzsimon.  I have showed that every merit of Christ being of infinite value, had been sufficient to redeem a thousand worlds; and that his death and passion were suffered upon his excessive abundance of love, which was not content with what had been sufficient, but also powered out itself beyond all respect, and measure, to the last drop of blood in his body, for greater manifestation of his bountiful charity toward mankind. How cometh my Warr-man, and saith, that Christ's death itself was not only not of superabundant affection, but that beyond his death the very piercing of his side with a spear, was necessary to cleanse his sin? Which is blasphemy, against all Scripture, and Christianity, referring always our redemption to Christ's holy passion, I know not whence it could come to him, but only to fulfil the saying of S. Nazianzen: Inter se certant, perinde atque non id metuant, ne impijs erroribus sese constringant, sed ne in hac re levius tolerabiliusque peccent quàm alij. They strive among themselves, as if they had no fear to entangle themselves in impious errors, but that every of them be not behind his companion in less offending. Other answer is in the foresaid 14. number.  

Rider.  84. Another comfort is concealed from the Catholics in omitting the 25. verse, in these words. 
Math. 25.40. Heb. 2.12.13.17. joh. 10.27.  The new Testament in my blood. Out of which every man may gather these comforts to himself by particular application. First, that I am not a stranger to Christ, but one of his younger brethren, and not only well known unto him: but also as well beloved of him: which appeareth in this, that he did not only remember me in his last will, but also most freely, and liberally bequeathed unto my soul and body most precious Legacies, where we may find them registered & most safely kept in God's book, and daily pronounced in our Creed, as remission of sins of both guilt & punishment: peace of conscience in this life: at the latter day rising of my body from death and dust: & of erwards life eternal both to soul and body. These Legacies be bequeathed and contained in this Testament, which be hath not only sealed outwardly with Sacraments, but also inwardly with his blood by faith, to assure us of the performance of his promise, and therefore he addeth in my blood: so that all other Testaments, Wills, Bulls or Pardons, which are not sealed with Christ's blood, but with lead or war, are but counterfeit labels stitched to Christ's testament, by some false forgeries of perjured Notaries, wherein they do falsely promise remission of sins and the kingdom of heaven.  

Fitzsimon.  84. M. Rider shall pull off with his own hands his mask of consolation by these words [the new testament in my blood] and acknowledge to all Readers his contentment to be but forged, and his cause, and conscience, to be full of desolation by means of them. First then, he said in his 78 number, that thes words of Christ, ordained by one author, have one sense, one sound, one end, with these words of the old testament [this is the blood of the Covenant. 
Exod. 24.8. ] But the sense of thes words of Moses, is, that the old testament was ratified by true and real blood substantialy sprinkled upon the Israelits: therefore the sense of Christ's words must likewise be, (if as he saith they have one sense) that his new testament was made at his last supper, and his true, and real blood was substantialy powered into the mouths of his Apostles: which blood delivered them after, as S. Luke saith, 
L●c. 22.20.  was to be shed for them.  
Now Sir, what consolation have you about yourt hart? Are not you made yourself to disguise your feigned countenance? That Christ made his testament at his last supper, it is first the confession of Musculus, saying: In the same supper being then nigh his death, he made his testament. How did Musculus ground his opinion? because saith he, 
Musculus in locis con. Cap. de cana. n. 2. pag. 332.  that a testament be made avaylably, is required first, that the maker thereof be at his own liberty: for a slave, a servant, a son in his Father's government, can make no testament. This liberty had Christ at his supper, and not at his death. Also he must make executors: so did Christ make his Apostles by this institution, appointing them to dispense the grace of this testament, etc. whereas there was no such matter at his death. I add, that lawful testaments are made by men before their death when they are in good memory, and not at the instant of their death. Which according to good protestancy had great occasion in Christ our Saviour, whom at the time of his death they affirm to have been in desperation, in torments of conscience, etc. as is assured in the 14. and 15. numbers of the Examination. Is not this a good brotherly help to M. Rider's consolation by thes words of Christ, [the new testament in my blood? 
Math. 25.40. ] For a testament is not a testament till the party die. And Christ at his supper died not otherwise but mysticaly as in sacrifice, therefore if there was a testament made, such sacrifice is to be confessed.  
Will you have Christ himself manifest his making the new testament at his supper? Why then, at it he said, mandatum nowm do vobis; 
joan. 13.34.  a new law I give you. Mark this sequel upon this planted foundation: Christ by confession of greatest protestants made his testament at his last supper; and M. Rider accordeth thereto, confessing him in this present place, and numbered, to have made his last will; bequeathed legacies, etc. Well then, I infer, both that he shed or delivered his blood at this table, and also that he sacrificed himself, which in effect is all one. For by M. Rider's confession, among his legacies, 
Ad Hebr. 9.22.  at his supper one principal is, the remission of our sins. But S. Paul saith; Sine fanguinis effusione non fit remissio; without shedding of blood there is no remission. Ergo, or therefore, Christ in his supper shed his blood, by which he bequeathed such legacy of remission of synns. Now if Christ, as M. Rider said in the precedent number, could not cleanse his sin without death; and yet that at his supper he bequeathed unto him by his last will remission of synns (of both guilt and punishment, as is saith he, pronounced in the Creed: whereof others may be judges, whether he understand his Creed, or no; considering that to this day, all mortal men do feel the punishment at least of Adam's guilt to be vnforgiuen) as to one not only well known by him, but also well beloved of him, as his younger brother (they are his own words) It must follow, that Christ was sacrificed, I mean incruentally to his heavenly Father, at his last supper; 
Ad Hebr. 9.16.  both for his making then his testament (ubi enim testamentum est, mors necesse est intercedat authoris; for where a testament is, it is necessary the death of the testator happen) as also for shedding his blood, and fullfilling all figurative sacrifices of the owld law, in which the blood was not only shed, but also the things sacrificed were first put to death; yet this shedding of blood is not to be understood in any other, then in a mystical and impossible manner.  
No body hath engaged M. Rider to confess this truth, but him self. Wherefore if his pewfellows exclaim at him, and say that he hath confessed the true shedding of Christ's blood substantialy, (although not in proper form, but only under the form of wine, understanding by shedding only, the pouring thereof into the mouth of the Apostles) at his Supper, and also the Sacrifice of Christ thereby (which is the Mass) without which his blood could not then be shed, nor his testament had been available (for, nondum valet dum vivit qui testatus est; 
Ad Hebr. 9.17.  it is not of force, while the testator (without all death, mystical, or corporal) liveth, and thereby ratified all papistry, and confownded all protestantcy; and (which might seem most absurd) allowed a double death of Christ, one at his Supper, another upon the cross. 
S. August. tom. 8. in. Psal. 61.  Let him answer first for the residue out of S, Augustin: Occultari potest ad tempus veritas, vinci non potest. Florere potest ad tempus iniquitas, permanere non potest: Verity for a time may be hid, but it can not be vanquished: Iniquity may flourish for a space, but can not continue. And to that heinous doctrine of Christ's double death, let him deny it hardly, and say that at his Supper was only anticipated in an incruental and incomprehensible manner, and mysticaly, not in his proper form, but of bread and wine and without violence, the same death which succeeded in a cruental & violent manner: as it was one & the same lamb of God sacrificed in both manners, first incruentaly, after cruentaly.  
In teaching this doctrine, first he hath it assured to him by the connection of Scriptures here produced. Secondly by Musculus, an arch Protestant. 
Calu. in libel. de caena & de vera Eccles. refor. Zuing. to. 1. de canon miss fol 183. ●iblia. de Trinit. l. 2. pag. 89.  Thirdly by the ancient Father's universally, whom Caluin and Zuinglius testify to establish this incruental sacrifice. And Bibliander certifyeth, it was the undowbted belief of the ancient Israelits, that Christ would institute such a sacrifice in bread and wine. Therefore, Gentle M. Rider, rejoice at those sugared words of Christ [this is my blood in the new testament] not feignedly, or by dissembling those remote causes alleged; but for the rich treasure left perpetualy to God's Church of so precious a sacrifice, whereby force is given to all bulls and pardons, necessary for remission of our synns. In truth I had forgotten to calculate incident untruths in a long time, yet now am constrained to score up at least the 81. gross untruth: 
The 81. untruth.  that we teach other remission of synns then by Christ's testament. My good Sir, afford us some citation of such our doctrine, according to your promise, to allege, book, leaf etc. or else we will think that we may lawfully say, you ride. etc.  
85. These deceivers must be told, as Peter told Ananias: 
Rider.  why hath Satan filled thy heart that thou shouldest lie, not only unto men, but also unto the holy Ghost? 
Acts. 5.3.  In Ananias heart there was a wicked conceit, in his practices a wicked deceit, and for his reward a sudden death. You Chaplains of the Pope, do tell the poor people many ways to have remission of their sins besides Christ's Testament, & Christ's blood, (which I will deliver particularly if I be urged) but you are deceived, and so you deceive them, and because you would keep them still blind, that they should neither see your deceit, nor their own danger, therefore you kept this comfortable clause from them, The new Testament in my blood, without which there is neither remission of sins, nor saving of souls. Another comfort you conceal from the devout meditation of every good Christian, which is, In remembrance of me  
We read in histories after julius Caesar was slain, 
Suetonius Plutarch.  Marcus Antonius made an Oration to the people of Rome, in which he showed Caesar's love and painted out very Rhetoricallie Caesar's bounty to them while he lived, but in the heat of his speech he made a pause, & showed them Caesar's robes sprinkled with his princely blood, shed by the bloody hand of his cruel and malicious enemies: which when the Citizens saw, (remembering his love) presently they ran upon the murderers and slew them. Did the Citizens of Rome (being Pagans) revenge Caesar's death upon his enemies, only remembering his love and liberality? Then with what Christian courage and spiritual manhood, ought we that profess to be Christians, revenge our Christ's death upon his cruel, bloody, and malicious enemies, which so mercilessy put him to death? 
Rom. 4. the last verse.  & these enemies be our sins, for he died for our sins: which, let us mortify, nay murder them: let us kill surfeiting, by abstinence, adultery by continency, cruelty by mercy, hatred by love, covetousness by alms, superstition by religion, etc. These and the like consorts of sin put our Caesar (Christ) to death. Therefore when we hear not Marcus Antonius, but any man of God out of the book of God, preach unto us Christ's bloody passion that died in our quarrel, 
1. Cor. 11.22.  and shed his blood for our sins: let the remembrance of his precious death and merciful deliverance, put us in mind to revenge his death, by killing our sins which slew our Saviour, and endeavour to serve him with all thankfulness in a life spiritual, who hath delivered us freely from death eternal. Now see what comfort the Catholics lose for the lack of this Apostolical remembrance of me, ad this cometh by your omitting of that you should not pass without expressing the true tenor of it, as you received it of the Lord, for the profit of his Church. Thus much touching the spiritual comforts concealed from the people by your skipping of Scriptures: now let us see what errors purposely you seek to cover by this course.  
85. By this sermon, 
Fitzsimon,  you see what M. Rider could do if he were urged (for if he be urgerd, he often promiseth wonders) to delate upon Christ's passion. Two things I say unto him: One, that he mistaketh Christ's words, do this in remembrance of me; supposing it to be fulfiled by preaching: For Christ at that time, by M. Rider's confession, was not preaching but in action. Secondly, that to such glozing verbal, and idle talkers (thes are Caluins words:) Our gospel of which we vaunt so much, 
Cal. in cap. 1. ad Rom.  where is it otherwise for the most part then on the tongue? where is the newness of life? where is the spiritual efficacy? Note in thes last words, what others ever yet, sacred, and profane, called good works, here in a puritanical phrase to be called spiritual efficacy. Note next, that M. Rider to the Scripture here misaplyed, out of the Acts of Apostles, foisteth in a clause of his own, to wit [not only unto men] whereof there is no syllable in the new testament. So great an itching vexeth him to corrupt, and deprave, that be it Canon, or testimony of Father, or Scripture itself, it must not pass without his falsification. Thus much being said to this sermon, I behowld nothing else worthy consideration therein. For they are but frivolous words, having some speciem pietatis, show of piety, but denying the effect thereof. I am also in great dowbt, whether this relation of the Romans revenge against them that slew Cesar, be not for the most part, forged. For as I remember, they fled, and were not together slain. So that I admire this man's mistaking all points of learning, of Divinity, of Philosophy, of Geography, of Arithmetic, of Histories as well sacred, as profane, of Greek, of Latin, of English, of French, of Orthography, of all and singular sciences, and yet to take so much upon him, as some time to say; I will lay down what you are to believe, in spite of Pope and popery; some time to tax others ignorance; and at all times to talk Doctoraly.  

Rider.  86. First, if you had put down these words, In remembrance of me, and, till I come, these two had overthrown your carnal presence, 
Errors.  for if the bread & wine must be received in remembrance of Christ, than bread and wine are not Christ substantially, corporally, 
Mat. 28.6.  and by way of transubstantiation. And if Christ be risen, as the Angel said, and as we in our Creed confess, and that we must receive this Sacrament in his remembrance till he come, than Christ being not come, but to come, is not, nor cannot be carnally and bodily under the forms of bread and wine, as you fondly imagine.  

Fitzsimon.  86, At the margin of this number, a notorious mark of [errors] is placed: so that it is like there should be some stuff contained. That these words [Do this in remembrance of me] destroyeth all our persuasion; it is so just, as cuius contrarium verum est, for there is not any clause, whereby it is much more established. First, that he biddeth us do, and not speak, doth palpably subvert your late surmise, of performance thereof by a ministers sermon. Secondly, to bid us facere, to do, in Scripture is not seldom but very often all one, and to bid us to sacrifice: as faciet unum pro peccato; he shall sacrifice, or do one for sin; 
Levit. 15. Luc. 2.  and in the new testament, ut sisterent eum Domino, & facerent secundum consuetudinem legis pro eo; that they might present him to our Lord, and sacrifice or do, for him according to the custom of the law. 
Levit. 12.  Which commanded a lamb, and pigeon; or two pigeons, or two turtles, to be offered at such presentation, as appeareth amply in Gods holy word. Conformably thereto saith S. Cyprian: Oportet nos obaudire, 
S. Cyprian. epist. 63.  & facere quod Christus fecit; we must be attentive, and to do what Christ did: who as is showed the number next before, did sacrifice. Martin pope subscribeth, saying: 
Martin Papa. epist. ad Burdegal. c. 3.  hoc eum ipse Dominus jussit nos agere in sui commemorationem: For this our Saviour commanded us to do or sacrifice in his remembrance; in ara sanctificata; upon a sanctified altar.  
Now to the argument of M. Rider, Christ teacheth this to be done in remembrance of him: therefore he is not substantialy present. I answer, that it is done in remembrance of his visible passion, on the cross: which visible passion is no longer present: 
1. Cor. 11.26.  such to be the sense, appeareth by S. Paul saying: as oft as you shall eat this bread and drink this cup, you shall anownce his (visible) death till he come. Whereby appeareth, this remembrance not to be one impediment against the reiteration of his invisible presence in the mass, but only against it on the cross. Secondly I answer that the remembrance there mentioned is to be referred not so much to Christ's person absolutely, as to his operation and institution at that tyme. For such to be the sense appeareth not only by Catholics thereupon fownding their priesthood, but also by Protestants thereupon grounding their authority to dispense the supper, as they call it, of the Lord. For no other warrant have they in Scripture so to do, but this only. Lastly, I answer, to gather, that one must be absent because he must be remembered, is some what absurd, God's word adviseth us, not to forget the law: 
Prou. 3.1. Galat. 2.10.  therefore the law can not be among us. S. Paul was admonished not to forget the poor: therefore the poor must have been absent from him. Are thes consequences? Are thes our overthrows? Yes truly, the greatest that can be given us.  
87. And these words (do this in remembrance of me) condemneth all your Masses, 
Rider.  that be said in remembrance of He-Saints and Shee-Saints, and no Saints, 
M●ssale. Printed at Venice. 1404.  as your Popes, Bishops, and in remembrance of Pilgrims, Mariners, women in travail, and murrain of beasts. So that all the foresaid Masses said or sung in remembrance of Saints, persons, or diseases, be abominable, unless you will say (which were damnable to think) that those Saints, Popes, bishops, Pilgrims, etc. died for you. But I will cease to speak of those abominable abuses, until I come to the controversy of the Mass, and yet than nothing but what shall be found in your own books, whose chapters, leaves, pages, if not lines, shall be quoted truly without fraud or affection. Another error you would cover in leaping over the 26. verse, in these words, you do show the Lords death till he come: Chrisostome Tom. 4. Hom. 27. upon these words: Facietis commemorationem salutis vestra & beneficij mei. This showing of the Lords death consist h in preaching and expounding some scripture, wherein the communicants must be instructed of the horror of their sin, the greatness of God's love, the price of the precious merits of Christ's blessed passion, which is the remission of sins, and our reconciliation to God's favour, through his bitter and bloody passion.   

Whether Masses be said to Saints; And whether it be dangerous, now a days, to honour Saints.  

Fitzsimon.  87. DId not you often tell us, that you had your Doctrine from the primative Fathers? If it be so that you ever knew what S. Augustin said in this matter, 
S. August. 20. con. Faust. c. 21.  how might you think thes your arguments unchildish? these are his words. Sacrificamus non martyribus, sed Deo martyrum, illo dumtaxat ritu quo sibi sacrificari novi testamenti manifestatione praecepit. We sacrifice not to martyrs, but to the God of martyrs, in that only ceremony, which he commanded to sacrifice to himself, in the manifestation of the new tstament. I can not blame you to have winked at these words as being little favourable to your imaginations, and containing all that I said before, of Christ's instituting a sacrifice, authorising priests to do the same, ordaining the new testament at his Supper, etc. By our especial prayers to Saints, conjoined with this sacrifice, we may not be said to offer the sacrifice itself to them. When Caluin had abolished to his power other images of Christ and his Saints, he allowed his own, and to some repining thereat, he answered; Si quis hoc spectaculo offendatur, 
Vita calvini cap. 12.  ut ne deinceps aspiciat, oculos sibi eruat, vel abeat cito & suspendat se; If any be offended with this sight, that he may no more behold it, let him put out his eyes, or go spediely and hang himself. This man also, when he had observed divers Protestants (Hamsted, Fox, etc.) to canonize the founders of protestancy, putting them in Calendars, in red letters, etc. he thought it time to mollify his hatred against invocation of Saints (intending that his, and his fellows glory, might not be finished by their death) saying: Etsi solus Deus invocandus sit, licet tamen homines ad opem nobis ferendam implorare; Although God be only to be invoked, 
Calu. in. Cateches. cap. de oratione. Luther. lib. 2. colloq. fol. 129.  yet is it lawful to implore that men would also send us help. Luther thinking, that where ●●ch Saints were honoured, Satan also might be comprised in the same Calendar, and Lytanies, he devoutly invoketh him, saying; Sancte Sathan ora pro nobis: minime tamen contra te peccavimus Clememissime Diabole; holy Satan pray for us: For in no wise have we, offended thee, most clement devil, etc. Verily for my own part I intent not to exchange my devotion from the old Saints toward thes new, nor think it fit to be done by others. But by the premises appeareth, it is not so heinous a matter to pray to Saints, as in the begyning of reformation was conceived. When you begin M. Rider, to speak of our abominable abuses, as you say, and will allege our books chapters, leaves, pages, if not lines, (which hitherto was never performed as oft as any inconveniency was imputed to us; as is often showed) let it be done with greater fidelity, then S. Chrysostome is produced in this place. For upon my credit, neither hath he any such Homily upon such words, nor any such doctrine in all his works, as you adjoin to this citation. Will the other threatened citations be in this sort? Time will discover. I proceed. It had been convenient M. Rider, that you did show some authority for your saying, the showing of the Lords death to consist in preaching and expounding some Scripture: For Christ, and his Apostles, and the primative church, practised the administration of this Sacrament before any of the new testament was written. And if, as you say, Abraham communicated; the old testament also then wanted. So that either your Scripture here mentioned, must not be any part of the bible: or else you overthrow your saying in the 46. number, that Abraham (in whose time there was no Scripture) communicated by faith, as also all other faithful: and that Christ, his Apostles, and primative Church were not of your persuasion, in whose time nothing of the new testament was vulgarly exstant.  
88 
Riders.  And this condemneth your showing of Christ his death by such idle gestures and dumb shows, without any glorification of GOD'S name, or edification of Christ his people, that I dare boldly say, and so God willing will plainly prove that from your first Introibo ad Altare Dei, which is the beginning of your Mass, until you come to the last line, Ite missa est, there is nothing but magical superstition, heresy & idolatry, without verity or antiquity. Now let the Catholics judge what wrong is done them, when in stead of a comfortable declaration of the Lords death, they have a histrionical dumb show, without true signification or sense warranted from Christ's truth. And whereas you exclaim against us, for allowing tropes and Sacramental phrases in the handling of this controversy: if you had not concealed this phrase, This cup is the new Testament in my blood, the catholics might have seen your error, and that we in so doing, only imitate Christ, whom you should rather follow than the precepts & doctrine of men, whose precepts are no warrants for you nor me to build our faith upon: nor for the Catholics to imitate. And you with us must either say that Christ used a double figure, or else most absurdly confess, that not only the wine is transubstantiated & changed into Christ's last Testament: but that the chalice or cup is transubstantiated into his last testament, & is his testament substantially, properly, and realie, the accidents of the chalice only remaining: that is to say, the height, depth, weight, colours, etc.   

Of his cruel threat against the Mass.  

Fitzsimon.  88 I Trust M. Rider, you will not be so ill as your word. Will you show in all the mass, from the first word to the last, there is nothing but magical superstition, heresy, and idolatry? Is the Psalm of David, judica me Deus; the song of the Angels, glory be to God on high; all the Epistles, and Gospels, being parcels of scripture; the creed of the first Council of Nice; the institution of Christ, our Lord's prayer (which are all included betwixt the first and last words of the mass) but either superstition, or heresy, or idolatry? What spark of Christianity could be in his breast, what hands could writ, that David, the Angels, the Evangelists, and our dear Lord and Saviour jesus Christ, had committed superstition, or heresy, or idolatry? For it is impossible to prove all from Introib●, to Ite missa est, to be such; unless also this other savage blasphemy against Prophets, Angels, And the Lord of all Saints, be infallibly proved. But soft M. Rider, your time is not yet come to abolish, iuge sacrificium, 
Dan. 8. v. 12. c. 12. v. 11. S. Iren. con. her. l. 4. c 32. S. Chrysost. ho. 49. in Math S. Hippolyt. orat. de consume. saeculi. Isa. 16.6.  the daily sacrifice, which is reserved (as the Scriptures and Fathers affirm) to Antichrist; and yet not to abolish it, but that the frequent use thereof shall cease in his tyme. Of M. Rider, and every other petty adversary of the Mass, may be applied the saying of the Prophet isaiah: Superbia eius, & arrogantia eius & indignatio eius, plus quam fortitudo eius: his pride his arrogancy, and his indignation, is more (against this invincible sacrifice) than his strength. For hell gates can not prevail against the faith, whose principal act, and obligation is this sacrifice of the Mass. I trust in God's mercy before I die, to justify the least syllable, and parcel thereof, against the said gates, and all thereto belonging; which is a contradiction of what M. Rider threateneth.  

Rider.  89. Now if you cannot deny a figure in the chalice, how dare you for the like or worse inconvenience deny it in the bread. This you thought to omit, hoping thereby to cover this your error. But it was ill done to deceive the Catholics, who so liberally relieve you, and so dearly have loved you. And whereas you translate, chalice for cup, telling the people that the chalice consecrated by you, is holier than other usual cups, and that Christ used in the institution a chalice, and no usual drinking cup.  
89. Here is an argument; that there is a figure concerning the cup: 
Fitzsimon.  ergo also concerning the bread. I answer out of S. Augustin, 
S. August. c. 31. Super Genes. ad. lit. l. 11.  For the translation of one word, the whole sentence ought not to be taken figuratively. As for example of the new disciples going to Emaus, is said their eyes were opened; which is to be understood figuratively, for they were neither blind, wynking, nor a sleep before: but the residue, 
Luc. 24.  that they knew Christ etc. is to be understood properly, and literaly. In this point of M. Rider, 
Besa in c. 26. Mat. v. 26.  because the cup standeth for what is in the cup (as Beza confesseth; vulgata & trita omnibus linguis consuetudine loquendi; in the common meaning of all tongs little or nothing differing from a proper speech; 
Math. 26. Mar. 14.  as also because by two Evangelists Matthew and Mark, it is specified expressly in a literal and proper sense, by thes words, This is my blood of the new testament; no such matter being observed of bread, but all circumstances, precedent, concomitant, subsequent, manifesting the literal and proper signification thereof) there is no sequel or censequence in the world in the foresaid argument. For the liberality of Catholics toward us, it being said of exorbitant envy, I leave to the prophet Ezechiel, in his 24. chap. 18. and 19 verse, to reply unto it.  
90. I say in saying thus, you show yourself ignorant in the Greek tongue, 
Rider.  wherein Christ spoke it, & the Evangelists writ it: 
Poter●on.  for they all, & so hath Paul but one usual word which signifieth a usual drinking cup, and no charmed Chalice, as you idly & vainly inform the Catholics.  
And now to your 27. verse, which you would couple to your 24. verse, which thus you recite very corruptly, who so doth eat unworthily, etc. shall be guilty of the body and blood of the Lord, but if you had meant plainly and truly, you should have recited all the Apostles words in this manner: whosoever shall eat this bread and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.   

Whether Chalices were anciently consecrated, and of what matter they were made.  
90. I Told you often, 
Fitzsimon.  you would carry your empty cruse so oft to the greek stream, that it would come home broken. What, did Christ ever speak greek? In what greeking will all scholars think your head to have been, that will read this? Certainly, Christ, Son of the B. Virgin, borne in Bethelem, living in Palestim or jewrie, suffering by Jerusalem, was never yet said by any of reading, or reason, or wanting reading and reason, to have spoken greek. Without further hissing at it, (so many other no less, 
The 82. untuth.  yea far greater occasions presented to do the like) let it stand for the 82. untruth, and so remain. Yet this appeal to the greek, is not so to be dismissed. First our advantages in the greek are specified and assuredly proved in the preff. of the Remish testament. So that they are superfluous to be repeated by him who followeth greatest brevity, and escheweth borrowed ornaments. Secondly, who are not the Adders mentioned in the psalmist, may understand, that neither greek nor latin, but wilful corruption, is the cause of sectarists, excepting against the sacred Scripture now in this language, now in that. As for example in their Bibles of the years 1579. 1580. neither greek nor latin obtained of them, to put S. Paul's name before the Epistle to the Hebrues. Some time against Greek and Latin, they demand: to what purpose should the holy Ghost, or Luke, add this? Some time against Greek and Latin, 
Beza. Act. 8. v. 26.  they confess wilful depravation, as Beza Mat. 10. v. 2. anno 1556. against the primacy of S. Peter: And Luke 22 v. 20. 
Calu. l. 4. Instit. c. 14. n. 26. l. c 3. n. 10. in Ps. 58.  against the real presence: as also Acts 3.21. and Luke 1.6. against justification: etc. So that Greek against Latin, is a bare pretence, and corruption only is by them intended.  
For the blessing & consecrating (fie upon this profane term of charming) of Chalices, 
S. August. l 3. con. Cresen. c. 29. & in Psal. 113.  S. August. who by Caluins' testimony, is, fidelissimus, atque optimus testis antiquitatis; the most faithful & principal witness of antiquity (corypheus theologorum; the ringleader of Divines, as they can not deny) thus writeth; Sed et nos pleraque instrumenta & vasa, ex auro et argento habemus in usum celebrandorum Sacramentorum, quae ipso ministerio consecrata, sancta dicuntur, But we have the most part of our instruments, and vessels, belonging to the administering of the Sacraments, of gold and silver, which by their very application, are called holy. They were so rich in time of grace and charity, 
Theodoret l. 3. cap. 11. Vid● Prudent, de S. Lauren.  as that pagan Emperors, and their Secretaries, in admiration cried out; Ecce quam sumptuosis vasis filio Mariae ministratur? Behold in what sumptuous vessels, they honour the son of Marie? But one word more of this matter, out of Theophilact, 
Theophil. in cap 14. Marci.  saying. Qui igitur abstulerit discum pretiosum, et cogit ut corpus Christi in vili ponatur, pretexens scilicet pauperes, intelligat cuius partis sit. He that will take away the precious plate, and force that the body of Christ, be placed on a more abject, pretending forsooth the poor: let him know of whose faction he is: namely of judas, as he sayeth, who found fault with cost bestowed, for like pretence, on Christ. But are the sanctified, justified, and elected reformers, culpable in this point? Let one of themselves, and he of the chiefest inform the truth. 
Clebitius in sua victoria veritatu, & ruma papatus saxonici argum. 14.  Clebitius therefore chief zwinglian minister of Heidelberg, writeth this of Heshusius: When the silver pixes were molten and made away, he caused others to be made of wood, and reserved his eucharistical bread in a wooden one, and the same so sluttish, as was not good enough for a cowherd to put his butter in it. For the antiquity of pixes, 
Calu. l. 4. Instit. c. 17. n. 39  Caluin assureth, first Church, and first Christianity to have allowed, and beloved them. Behold, how contrarious to all christianity, yet how courageous is M. Rider? how comformable in himself, and his brethren to judas his pretences, yet how adventurous to seem a reformer of abuses?  
91. Out of which I observe, that you would cover, 
Rider.  
Bread remains after Consecration and therefore no carnal presence. & likewise the Cup & therefore no Transubstantiation in either.  and conceal that which overthrows your carnal presence: for if bread remain after consecration, than there is no carnal presence, but bread remaineth after consecration, therefore there is no carnal presence And because this verse shweth to the world that there is bread after consecration, therefore you cut off that part of the verse, which is very deceitfully done. And leave this word bread out after consecration, to blind the eyes of the simple And also you cut off the next words, to cover other two errors, the words be these Or drink the Chalice of the Lord unworthily.  
91. When I make a Puritan treatise, 
Fitzsimon,  representing (as I said in the 76. number) the frogg-galyard; rebownding up and down from one point to another, without ever following, either one tune, or tenor; I will not couch, or comprise that which is precisely pertinent, but follow and allege testimonies of all colours. But being of other determination and having a particular controversy to examine; as now only of the real, and substantial presence, of Christ's body, and not of communion under both forms, or the like; I thought good, (as men when they make a nosegay, do not collect all herbs therein, but such as are sufficient for scent, and variety, to that present use) to dwell in my text, and only to cumble, or gather, what belonged properly to that one point in question, without rangeing, prolixity, or tergiversation. Is this a fault? If it be; there was never allowable writer, but both omitted it, and commended it. Well, what stuff is now objected against us. Mary S. Paul speaking of the Sacrament, nameth it still bread: therefore it is not Christ's natural body. I am fully persuaded, this objection to be so answered in the 56. number, and in the 62. that the repetition of Rider's objection in this place, 
Vide num. 118.  is rather to blot paper, to fill empty place, to cavil, and delude, then for any difficulty remaining therein. For there I showed by several Scriptures, things to bear the name of what they are representations, 
Tob. 2. Exod. 7. Gen. 19 joan. 2. Gen. 2.  or from what they were changed: as Raphael is called a young man; a Serpent is called a rod, a pillar of salt is called lots wife; wine is called water; Eva is called a bone of Adam, and flesh of his flesh. So here Christ's body is called bread, both for the representation, and for being made of bread, or succeeding the substance of bread: yet clearly in this place, is it expressed (not with standing such name) to be the body of Christ, by saying, 
1. Cor. 11.  that, by eating this bread, and drinking this cup unworthily, they are guilty of the body and blood of Christ himself; because they did not discern the body of our Lord: his body which was to be delivered to death, etc. All which significations uttered by S. Paul, in the same place to certify the name of bread, not to specify bread, but Christ's body: this objection may be thought out of date, and as a cracked grot not lawful, or currant any longer. Because not to any desert of M. Rider's travails, but to jesus Christ, I devote my time employed in this answer, I will now beyond sufficiency in this cause, tender these words of S. Cyrill of Jerusalem, in Catechesi, mystagogica 4. Non sic attendas haec velim tanquam sint nudi, & simplex panis, nudum & simplex vinum: corpus enim sunt & sanguis Christi. Nam etsi sensus aliud tibi renuntiat, fides tamen te confirmet. I would not have you conceive that it is bare and simple bread, bare and simple wine: for although thy sense conceive otherwise, yet let thy faith confirm thee. So that how soever bread be named, or appear bread to the senses, yet the thing so called is assured to be Christ's sacred body,  
But it is expedient to have M. Rider himself brought to disable his own objection. He then in the 62. number thus speaketh. It is the usual manner of the holy Ghost in all Sacraments both of the old testament, 
Caveat. numb. 62.  and new, to term the visible sign by the name of the thing signified, as Circumscision (it is his, orthography so to write) is called the covenant etc. graced by the holy Ghost, (saith he) with the names of things they represent, & confirm. If it be the usual manner of the holy Ghost to grace the visible sign, with the names of things they represent, how is it not M. Rider your 83. 
The 83. untruth.  untruth, by your own disproof of yourself, that the B. Sacrament containeth nothing but bread, because for representing bread, it is called bread. As stale, and frivolous, is this other reiterated shift, to say; you should have recited this, and that; you would cover, and conceal, this, and that; you cut off deceitfully this, and that, etc. For what belldam, or bedlam conceit, but might do as much? to wit, to follow headlong a naked refuge, which neither covereth, not defendeth them, but maketh their want, and misery more notorious? More of this you may find in the 43. number.  
92. Out of which I note, first, that you keep this back, 
Rider.  hoping thereby to establish your half communion under one kind, 
concomitancy some what younger than your Transubstantiation both forged by yourselves never known in Christ's Church for a 1000 years at least.  that the Catholics might think that the receuinge of bread were sufficient, because (you say) Christ's body must needs, even by the ncessitie of concommitancie, have blood in it, and therefore it is no need to receive the cup: which if it be true, (but I am sure it is most false) than Christ was deceived in his wisdom and the Apostles and primitive Church in their practice, which I hope you dare not say for sin and shame. And therefore give over these irreligious practices of Additions, Subtractions, Interpositions, and vain expositions, with new Inkhorne-termes of concomitancy, and confess Christ his ancient and Apostolical truth truly.  
92. It appearing in the precedent number, that my leavings out, 
Fitzsimon.  cuttings by the waist, dismemberings etc. proceedeth by my averring, the one only point in question, of Christ's real presence, and avoiding all divagations, impertinent to that point, for brevity & plain dealing: it must follow, that all these reprehensions, are but parerga, or digressions to dazzle the Readers eyes, that under such mist he may clinch, and sneak away, from the matter, without being perceived. Of the Communion under both kinds; he tendereth after occasion to answer it among the parliament 6. articles. Therefore, because, frustra fit per plura, quod potest eque bene fieri per pauciora; in vain should we answer twice, when one answer may suffice: it shallbe remitted thither. That Christ's body should by concomitancy have his blood conjoined with it; he saying, it is most false, must infallibly make up the 84. untruth. 
The 84. untruth.  For concomitancy being by natural signification, only a conjoined fellowship; our Saviour Christ having a true natural body, to which blood naturally is conjoined in fellowship; it must consequently follow, that it hath blood by concomitancy, especially at all other times, then during his passion and death. But this showeth, that M. Rider is persuaded with the residue in the 14. number of the examination, that Christ's blood is putrefied on earth, and was never resumpted by Christ at his resurrection. I know M. Rider for the most part as soon as your words are uttered, from whom they are, and upon whom they are builded. In this among the rest, I am not ignorant, that Caluin is your teacher. In him you found (in cap. 26. Math. v. 27.) affirmed: they are furiously mad, who affirm any blood to be longer conjoined with Christ's flesh. You there upon being fearful to be furiously mad, denied the concomitancy or conjunction of Christ's blood with his flesh. But as the Scripture fortowld, Prover. 1. God doth laugh you to scorn since that which you feared is fallen upon you; For by denying this concomitancy, or conjunction, of Christ's blood, with his flesh, you are indeed known furiously mad, to all them who do not believe the price of our redemption, to have been corruptible; or to have perrished, and never been resumpted again. Such are all worthy to be called Christians. Therefore beware of being bound, and left by concomitancy, among the Bedlamits. Of his argument, if there be concomitancy, than Christ was deceived etc. As he leaveth it unproved, so I will leave it unfollowed.  

Rider. And therefore they are to new to be Catholic and to strange to be true.  93. Thus much to give the Catholics a taste of the wrongs you offer them, it lulling them asleep in the cradle of ignorance and superstition, whereas they would be most willing and ready to obey the ancient, 
(a) revel. 14.6. Rom. 1.16.2. Thess. 1.8. The Text is the Lord, not Christ, the writer mistook it, the Author I blame not.  powerful, and everlasting Gospel of jesus Christ, if you did not misled them by your wilful errors, and keep back from them the reading of the Scriptures, which holds them and hardeneth them in recusancy. But take heed, lest you by this ignorance in which you keep them, and the disobedience to the Gospel in which you fetter them, you with them and for them, hazard not that doleful taste and torment prepared for wilful ignorant Recusants of Christ his Gospel, where it is said: Rendering vengeance in flaming fire to them that know not God, nor obey not the gospel of jesus Christ. Now Gentlemen, if you be authors of their sins, you must be partakers of their punishments: which both the Lord is mercy prevent. Now followeth another part of your proof drawn out of a part of the 37. verse, in these words: Shall be guilty of the body and blood of Christ:  
Out of these words some late writers since your transubstansiation was invented would prove two vain questions that are in controversy betwixt you and us.  
1. The first, is your carnal presence of Christ in the Sacrament.  
The second, that the wicked do eat the body and drink the blood of Christ.  
In handling and answering these. I shall hardly sever the one from the other, b●● as you infer, that the granting of the one confirms the other: So must I in confuting the one destroy the other, and so one answer will serve to confute both.  

Fitzsimon. 1. & 2. Elench. 5.  39 There is in sophistry a caption, called, Captio eius quod simpliciter dicitur, et secundum quid; whereby deceitfully one would reason, as in this manner: If you be a thief, you are to be executed: but you may be a thief: therefore you are to be executed. He proveth, one, who may be, and may be not a thief, should absolutely be executed, as if it were out of controversy that he were a thief. This fallacy, is most incident with M. Rider against us, as in the 91. in this, and the next numbers, abundantly appeareth. For example. If bread remain after consecration, than there is no carnal presence: but bread remaineth after consecration: therefore there is no carnal presence. Here is an absolute conclusion upon a conditional proposition, if bread remain etc. which yet in Luther's opinion of companation, would be false. The other proposition, is deceitfully supposed true, beyond all controversy, that bread remaineth etc. A second: If you be autheurs of their synns, you must be partakers of their punishment: but (as he deceitfully supposeth, or rather, as I think in my conscience, dissembleth to suppose) we are autheurs of their synns, which being in controversy, one only proof had been requisite in form of argument: but that at his hands were to seek wool at the goat's house) therefore etc. If Mennon Darius lieutenant against Alexander, were among such companion; how often should he be occasioned to cudgel or bastonad them, as he did one of his soldiers, reviling, and reprehending the Macedonians; saying. I keep thee to fight, and not to scold. For if Memnon like you bereave them of their railing reasoning; that you keep people in ignorance; that you will taste, as recusants of Christ's gospel, vengeance in flaming fire; & other such fanatical naked reproaches; Other fight of their learning, you need as little fear, as hurt from a serpent, whose sting, and teeth, are taken away.  
94. Thus you record to the world's wonder, 
Rider. Rhem: Test. 1. Cor. 11. Sect. 16.  (& Rome & Rheims shame) against God, Christ Scriptures, and Fathers, that ill livers and Infidels, eat the body and drink the blood of Christ in the Sacrament, and your reason there followeth: that they could not be guilty of that they received not, and that it could not be so heinous an offence, for any man to receive a piece of bread or a cup of wine though they were a true Sacrament. First, old father Origen shall answer you, who saith, Est verus cibus quem nemo malus potest edere: 
Origen super Math. 15. page. 27.  It is true meat which no wicked man can eat. Hear Origen condemneth the Rhemists, Romanists, and all late Priests and jesuits, for holding this opinion injurious to Christ's death, and all true Catholics faith.  
But you may object against Origen, and say, the Rhemists laid down their opinion, and gave reasons to confirm it: But where is Origens' reason by which he proves this former position, that no wicked man can eat Christ's body? 
Super Math. 26.  forsooth it is in his commentary upon your text, brought forth of matthew in these words: Panis quem filius Dei corpus suum esse dicis, verbum est nutritorium animarum: the bread which the son of God said to be his body, is the nourishing word of our souls.  
Out of which this we gather, that seeing this bread or meat is the nourishment of our souls, & not of our bodies, he spoke of the heavenly part of the sacrament. For we know in common sense, that bread and wine cannot nourish the soul, but the body, & I have proved by scriptures and Fathers before, that the hand and mouth of the soul, is a lively & justifying faith, which you & all your side cannot deny but the wicked want. Now if the wicked have no mouth nor stomach to receive this spiritual food, and digest it, as the foresaid Fathers have affirmed, why do you say, that the wicked and Infidels can eat the body of Christ, wanting both hands, mouth, and stomach?  
And the scriptures call wicked men dead men: Now you know dead men cannot eat meat corporal, 
Chrysost. Hom. 60. ad pop. Antioch.  no more can the wicked which are dead spiritually, eat meat celestial. And Chrysostome saith, Let no judas stand to, no covetous person, if any be a disciple, let him be present, for this Table receives no such as judas, or Magus, for Christ saith, I keep my Passover with my disciples.  
And to conclude with Augustine, Tract. 26. super joh. pag. 175. Qui non manet in Christo & in quo non manet Christus pro●ul dubio, etc. He that abides not in Christ, and in whom Christ abides not, out of doubt eateth not spiritually his flesh, nor drinketh his blood, although carnally and visibly he press with his teeth the Sacrament of the body and blood of Christ, but rather eateth and drinketh the Sacrament of so great a thing to his judgement, and the reason followeth, Quia immundus. etc. because he is unclean in heart, and presumes to come to the Sacrament of Christ, which no man can worthily receive, unless he be pure and clean in heart: as Christ saith, 
Mat. 5.  Blessed are the pure in heart for they shall see God.  
Out of Augustine I observe against both your opinions these things.  
First, he makes a difference of Christ's flesh and the Sacrament of Christ's flesh, for they be two things, and to be distinguished with their several substances and properties, and not to be confounded or transubstantiated one into the other, and so the nature of bread perish, as you untruely imagine and teach.  
Secondly, that the wicked receive and grind with their teeth, and swallow with throat the outward Sacrament, that is, the outward visible creatures of bread and wine, 
Acts. 15.9.  to their judgement or condemnation, because they presume to come without a clean heart and conscience purified by faith. But the godly eat the heavenly part of the Sacrament: which is Christ with his benefits, because they dwell in Christ (by faith) and Christ in them (by his spirit) as hath been plainly handled before.  

Part. 3. distinct. 2. cap. 65.  And now I will be bold to urge your own Pope's decrees against you: Qui discordat à Christo etc. whosoever dissenteth from Christ, doth neither eat his flesh nor drink his blood, but the wicked dissent from Christ, therefore they neither eat Christ's flesh nor drink his blood. And cap. 69. following: quicunque panem, etc. Whosoever eateth this bread the Lord, shall live forever, but the wicked live not for ever, therefore the wicked eat not this bread the Lord.  
Now Gentlemen, I would feign see how you can dissproove these Fathers and old Popes, and satisfy the Catholics in this case: but I shall have a fit place to speak of the unreasonableness of this opinion in the title of the Mass, where I must show to the Catholics, the Popes, Priests, and jesuits shameful opinions, that you think it no inconvenience not only for the wicked, but also for all such bruit beasts, as cats or dogs, rats or mice, hogs or swine, to eat the blessed body, and drink the precious blood of jesus Christ.   

Whether the wicked may receive Christ or no.  

Fitzsimon. The 85. untruth.  94. WHat a ful-mouthe word [worlds wonder] is the 85. untruth thrust out withal, that the wicked receive not the body of Christ? Can ever honest, or other, countenance a true complaint better, than Putifars wife, or the false harlot before Solomon, or the wicked judges, their false accusations? Blame me, if M. Rider be not here, and every where, found accessory in like eloquence; to wit, in most deceitful vehemency, justifying a falsehood, which is by himself, and all others, for such accounted. For to be truly acquainted with the truth herein, whether the wicked receive the whole Sacrament; understand the doctrine of God's Church, to be expressed in this controversy, above a thousand years paste (although M. Rider immediately before saith, 
S. Gregorius. S. August. l. con. Fulg. Donat. c. 6. Idem. l. 2 con. Lit. Petil. c. 40. In Psal. 10. Theodoret. 1. Cor. c. 11. S. Chrysost. ho. 8. in Math. in. cap. 11. 1. Cor. Ser. 3. in c. 1. ad Ephes. etc. S. Hieron. in Psal. 54.  that it is an invention of late writers) by S. Gregory, saying. Est quidem in peccatoribus, et indignè sumentibus, vera Christi caro, & verus sanguis; sed essentia, non salubri efficientia; The true flesh of Christ, and true blood, is certainly in sinners, and unworthy receivers; but in essence, and not in healthful efficacy. S. Augustine more ancient, said. judas the traitor received the body of Christ, and Simon Magus, the good Baptism: but because they used not well the good, by using it ill, they perished. The same doctrine he else where manifouldly inculcateth. Theodoret Bishope, about the same time, said. jesus Christ did not only give his precious body and blood to eleven Apostles, but also to judas the traitor. By S. Chrisostom is said; The traitor was made partaker of divine presents. He also of this matter, hath written certain express homilies, plentifully containing, judas to have received the B. Sacrament. By S. Hierom; Cibus dulcis est corpus Christi, quod ipse accipit indignus; Sweet meat is the body of Christ, which he (judas) received unworthily.  
What need I any witness to convict the 86. 
The 86. untruth.  untruth in this matter, then M. Rider against himself? Who so often is made to overthrow himself, that he confirmeth the saying of God's holy word. 
Micheae l. 7.6. Math. 10.25.  Inimici hominis domestici eius. The enemies of a man are his own domesticalles. He then repeating soon after, S. Augustins words; that the wicked press with their teeth, the Sacrament of the body and blood of Christ, thereby eateing them to their judgement, because they are unclean in hart. What do we crave more, then that the wicked eat the Sacrament of Christ's body and blood (and consequently not of his figure only) to their judgement? What heaps of Doctors and Fathers, might I produce to aver this doctrine, 
1. Cor. 11.  if in this so clear a case (S. Paul so manifestly avouching, those to be guilty of the body and blood of our Lord, and to eat their own judgement (not who did not believe in Christ, or who did abuse a figure of Christ (but they who did eat and drink his body and blood unworthily, not discerning the body of Christ) the few testimonies here alleged, and M. Riders own interpretation of S. Augustin, did not command me to forbear superfluity. Origen produced by M. Rider, 
Origen. in Psal. 37.  telleth the 87, 
The 87. untruth. Origen. in Psal. 37.  untruth to be, that he denieth the wicked to communicate the B. Sacrament, he saying to the wicked; Dost thou not fear to communicate the body of Christ, approaching to the Eucharist, as if thou wert pure and clean, and as if there were nothing in the unworthy? etc. Dost thou think that in all this, thou wilt avoid the indignation of God? Dost thou not remember what is written, that for this cause many are become sick and feeble, yea and strooken to death? Continually you behold, that M. Rider's sayings, are true like dreams, rather by being true contrariously, then as they were by him related.  

The 88 untruth.  S. Chrisostom also, craveth to have numbered, the 88 untruth, that he denieth the wicked, in that homily, to communicate Christ's true body; he only exhorting, that they who should receive, would omit to be wicked; and to that end heaping most golden sentences to persuade them thereto. Is shame and fidelity vanished out of the world? Can such Fathers, by any honest hart, be wrested to deny when they affirm; to affirm, when they deny? Aurifaber a Protestant, 
Aurifaber apud Ministro machi● pag. 7.  affirmeth; that Luther on a time complained, that; Post revelatum evangelium, virtus est occisa, justitia oppressa, temperantia ligata, verita●a canibus lacerata, fides clauda, nequitia quotidiana, devotio pulsa, heresis relicta; After the gospel (of pretended reformation) revealed, virtue is slain, justice oppressed, temperance tied, truth torn by dogs, faith lame, wickedness continual, devotion fled, heresy remaining. If Luther had known M. Rider's dealing among the rest; think you, would he not applaud to himself, that he was become a prophet? S. Augustin (whom he by ignorance maketh a Pope) claimeth to have the 89. 
The 89. untruth.  untruth marked; because, in saying, he that dissenteth from Christ eateth him to his perdition (for as the gloss containeth; mali accipiunt corpus de virgine natum; the wicked receive the body borne of a virgin) he is made by M. Rider absolutely to affirm, 
In cap. citatum à Ridero.  that the wicked doth neither each his flesh nor drink his blood. The 90. 
The 90. untruth.  untruth is, that in the third chapter following, any such matter, as he informeth, is either contained, or mentioned. I leave, and report all arbitrement, of such proceeding not only to all others, but even to my good Reformer himself; especially, if he be not in his furious, but in his merry mood; wherein divers times he acknowledgeth many truths, whereof otherwise, he had not been so liberal.  
But I must confess by the way, that he affordeth once a variety, yet not in true learning, but deceitful sophistry: saying; That the wicked have not a lively and justifying faith, as neither we, nor all our side can deny. This caption or fallacy, is called; Captio plurimum interrogationum ut unius; of sundry demands, as being all one; As if one would require: 
1. Elench. 4. Note well.  is Peter a man, and a woman? If you answer affirmatively, the Sophist thereupon inferreth, that Peter is a woman: & if you answer negatively; he inferreth, that Peter is not a man. So M. Rider knoweth, that we will not say, that the wicked have a lively justifying faith (for how can they be justified if they be wicked?) and he is not ignorant, but we would, and should say, that wicked, people may have faith; or that they become not infidels, or heretics, by every act of wickedness: and thereupon (as if these two were all one) he inferreth, that we, and all our side, can not deny, but that they are without faith, and dead men, & not able to eat spiritual meat etc. How they are able to eat such meat, namely not to their benefit, but to their perdition, is often towld, and contained in S. Gregory's words before alleged.  
This sophistry of his being discovered, let me I pray you with your licence, try whether by good divinity, and Protestant suppositions, I be not able to infer against him, that the wicked may eat the Sacrament. The first of my Protestant suppositions, is; 
Zuinglius in epist. ad Eissingenses.  That to eat Christ, is to believe in Christ. Zuinglius saith; Nos ex Dei verbo asserimus, Christum edere, idem esse, quod in Christum credere. we by the word of God do profess, to eat Christ, to be alone and to believe in Christ. 
Calu. c. 6. v. 47. & l. 4. Instit. c. 17. n. 5. Calu. Catechism. dominica 51.  Caluin saith. We confess, that we eat Christ no other way, then by believing. Again; In believing that Christ is dead for our redemption, and is risen for our justification, our soul eateth the body of Christ spiritually. Robert Bruce saith in his sermons. By faith, and a constant persuasion, is the only way to eat the body and drink the blood of Christ inwardly. Peter Martyr saith the same; 
Bruce sermons pag. 74. P. Mart. part 3. pag. 644. 647.  and M. Rider, and all the holy reformed calvinian, and zwinglian church. The second Protestant supposition, is, that faith once had, can never be lost. Bruce saith in person of the rest; Faith once given by God, 
Pag. 279. Calu. l. 3. Instit. c. 2. n. 9 10. 12. 12. 13.  can not be revoked again: whereof see manifold authors, alleged in our examination of Protestantry toward the Creed, the 5. number. The third Protestant supposition, is this; That Christ is as much received by hearing the word preached, as by communion; nay more, saith Peter Martyr: Neque vereor dicere, multo etiam magis etc. I fear not to say, 
Martyr. con. Gardinerum part 2. reg. 5. pag 61. part 3. pag. 547. 644. 683.  rather much more by words, then by Sacraments. Of which I have amply treated number. 39  
Upon these three foundations, or suppositions, I thus infer. Who soever believeth the death and resurrection of Christ, do eat Christ: wicked people do believe the death and resurrection of Christ: therefore wicked people do eat Christ. The first proposition, or point, is out of the first supposition. The second is out of S. Paul, 
1. Cor. 13.  that wicked men may have, not only faith historical, but all faith (saith he) and thereby transfer mountains (which is a degree beyond all protestant faith) and deliver their bodies to be burned, 
1. Cor. 13.4.  etc. Yet that they are so far from being justified, that they are nothing, 
In prima hgura, modo 3.  that their faith is in vain; nihil prodest; it profiteth him that hath it nothing. The former conclusion, infallibly followeth the premises as being in true form of argument. Secondly; Who soever may hear a sermon upon the passion, may eat Christ: the wicked (as adulterers, thiefs, murderers, drunkards, etc.) may hear a sermon upon the passion: therefore they may eat Christ. The first proposition is the very words delivered in the third supposition. 
In cad. figura, & modo.  The second is known to all experience, and understanding; the third infaillibly followeth the premises. Thirdly, whosoever (having faith which can not be lost (as they say) after it is received) believeth; doth eat Christ: the wicked man, during the act of his wickedness, (as fornication etc.) believeth; for he can not lose his faith, as is supposed: therefore the wicked, during the act of his wickedness, doth eat Christ. Unless these be pregnant, and forcible deductions, never were there any, in all learning hither to afforded as having the matter from themselves, and the form from Logic. Let all human protestants now beware, to follow such faith: whereby the eating of Christ's body in this B. Sacrament, is so disgraced, as to be compared with every Ministers preaching, and to be worthily received, by every heinous offender, so that he do but believe in Christ, and that, not only after his wickedness, but during the very act itself.  

Rider.  95. This you blush not to print, but I protest, my hand shakes and my heart quakes to write it, because it is so monstrous and beastly a blasphemy to that blessed body and that precious blood, that suffered and was shed for my salvation.  

Fitzsimon.  95. This tender hearted Gentleman (such he is now lately, by god's permission and good S. Patrick) is shaking, and quaking, to deliver doctrine, by us, as he saith, printed; but indeed, only by himself forged. If he hath hitherto been found to misreport, Scriptures, Fathers, Doctors, and all monuments by him produced when he had quoted their evidences; who will credit him, when he quoteth nothing (which he fulfilleth perpetually, as oft as any absurdity is imputed to us) he having said, repeated, and surrepeated, that he would not omit in all matters, to allege our authors, books, chapters, leaves, pages, if not lines? The ommission of all which together in this place, 
The 91. untruth.  amounteth, at least, to the 91. untruth. I will not forsake this my word of greater courtesy, to follow the letter, in saying that for leaves, and lines, we have nothing but leasings, or lies. To term this an untruth, is more courteous, and expresseth sufficiently the matter.  
96. Now for this second part of your Remish note upon this place, which is, 
Rider.  How can a man be guilty of Christ's body, if he touch not Christ's body? 
Chrisost. Tom, 3. Hom. 60. & 61. de fumentibus indignae divina & sancta mysteria pracipus de caena Domini & de baptismate.  I had rather Chrisostome upon this text in one of his works should answer you then I, his words be these: Nam si regiam contaminantes purpuram, similiter puniuntur, sicut, etc. For if he that hath distained, violated, or polluted the king's robes, whether it be of purple or some other matter, shall be as severely in justice punished, as if he had rend them: Even so it shall be with such as receive the Lords body in pura mente, with an unprepared and unclean mind, they shall be punished with equal torments which such as nailed him to the cross.  
Out of which I observe, first, that Chrysostome condemneth your carnal presence and corporal eating, in telling you they must be eaten with the mind, not with the mouth: but of this we have sufficiently spoken of before.  
secondly, by comparrison, he showeth you how you may be guilty of treason against the king's person (though he neither touch nor hurt his person) in offering disgrace but to his garments, his person being absent. And as he that contumeliously receiveth the prince's seal (though of ware) is guilty of the Majesty of the Prince, not which he receiveth, but which he despiseth: so he that eateth this bread, and drinketh this cup of the Lord without due preparation (as aforesaid) considering they are seals of Christ's promised benefits, purchased in his bitter and blessed passion, committeth high treason against Christ: though in deed in substance they receive but bred and wine. And as a man may be guilty of treason in renting, defacing, or clipping the king's picture, seal, or coin, though the king be not locally in place: so the wicked in the Sacraments which are Christ seals, which being abused by them, they are guilty of God's judgements, though Christ be not enclosed locally in the bread and wine.  
And what Chrysostome speaketh here of the Lords Supper, the same he doth of Baptism, and saith, a man may be as well guilty of the Lords body and blood in contemning Baptism, which is but a seal of his washing in the blood of Christ, though he never washed but in water, and allegeth Paul, Heb. 10 29, saying, Of how much sorer punishment suppose ye shallbe be worthy which treadeth under foot the son of God, & counteth the blood of the testament as an unholy thing, etc. These Fathers have answered you, and I hope will satisfy fully the indifferent Reader.  
Now three sorts of men are guilty of the body and blood of the Lord. The first are plain Atheists, that are without God or godliness in this present world, and such eat this bread unworthily, and therefore are guilty of Christ's body and blood.  
2. The second sort have a historical faith, and a general knowledge, 
Three sorts of men guilty of the Lords body.  and believe that whatsoever is taught in God's book is true, but they lack apprehension and application to make a particular and holy use of the same, and therefore if such come and eat of this bread, they are guilty of the body and blood of the Lord.  
3. The third sort have a lively apprehending and applying faith, yet in their life they slip and fall, yea sometimes very grievously, yet they awake and weep with Peter, and repent for the same. All these are said to eat unworthily, but the first two sorts unto their condemnation.  
The third sort for their faults, frailties, negligences, and undue preparation, are in this life of the Lord corrected, least with the world they should be damned. The two first sorts eateth only the outward elements: the last sort eateth the body of Christ, and drinketh the blood of Christ. And now to your second proof out of Saint Paul.   

Whether it be treason to break Images.  

Fitzsimon.  96. IF (as he in this place affirmeth) a man may be guilty of treason in renting, defacing, or clipping the king's picture, seal, or coin, though the king be not localy in place: then consequently and necessarily they must be guilty of treason toward God, who rend, deface, or clip his pictures, seals, or coin. The necessity of such sequel, or inference, is apparent, considering that any abuse, or contempt in the resemblance of a prince, is not more injurious to a prince, than the like in a representation of God, is to God. Nether was there other cause why God did punish Oza, 2. Reg. 6. & 13. but profaning resemblances of him contained in the ark, and all others that sacrilegiously misbehaved themselves not only toward his figures, yea shadows, but also toward vessels, and ornaments, belonging to them. Now then tell plainly, M. Rider, will you stand to your words, or recant them? what say you? Never think, saith S. Cyprian ep. 73. because you have once failed that you should therefore blush to revoke. What say you, shall his discourse be starling, or no?  
Me think I behold you frowning, & fretting at me for seeming to think that you would ever reclaim: Your conclusion therefore is that treason is committed by injury to the pictures & persons alike. Then woe, and well away, to all your brethren, image-breakers. Then woe, and well away, to Waler the murderer, under-minister of Swords, who hanged on a gibbet the picture of Christ crucified, anno 1603. Then woe, and well away, to M. Rider, who only to have stones to build an oven, to bake bread, (to impoverish bakers of the city, not having idly or without price, seventen hundred barrels of corn yearly as he hath,) pulled down the fair cross in S. Patrick's, which all others his predecessors of that profession had permitted unviolated, and to the same use to have fire, pulled down all the trees therein. This sentence of his given against himself, & brethren, made his own son, mense Maio, 1604. when he attempted to pull down one image, to be by God's judgement, precipitated from a height, and altogether crushed: and at the same time his servant to be stricken with the plague, etc. This showeth that it is no greater treason against a king to abuse and despise his picture, then against Christ to profane and destroy his images? What needed this moth, to intermeddle with the candle of learning, whereby his wings are so often scorched? What needed him to imply, that abusers of the communion (according to his surmise, being but a bare representation of Christ) shallbe punished with equal torments, with such as nailed him on the Cross? Where then will the final Rend vous of Protestants be, who have abused other his representations, images, appellations, as well expressing his death, as the Protestant Sacrament? I can not choose but say with the Poet.  
Ingratum genus vestrum quicunque forenses  
Admiramini plausus, 
Euripides Hecuba ex version Gasparis Stiblini.  (utinam non essetis mihi cogniti)  
Qui nihil pensi habetis amicos laedere  
Modo dicatis grata multitudini.  
O hateful race of Mercenary mates!  
Searching applauds (o that I knew you not)  
Not weighing how you harm your friends through hates;  
So you the people's itching ears befott.  
But by the way; what meaneth this often terming of Sacraments, to be but seals? and especially by them who by their profession are bound to believe, that they neither seal the body, nor soul: that they neither bring faith, nor confirm it: that they are neither fruitful, nor needful; If otherwise we be mindful of Christ? 
Ochinus apud Andream jurgiewicium in bello quinti evangelii pag. 102.  Ochinus resolveth; Spiritu Dei, non Sacramentis, fidem confirmari; By the spirit of God and not by Sacraments, faith to be confirmed. If seals be accepted in stidd of Sacrament, because this word is not in Scripture, as your brethren before determine: tell us so plainly, and we will not enforce you to grawnt that your Supper of the Lord, (which your great Doctor P. Martyr saith, in respect of the time it is received, 
P. Martyr. in 1. Cor. c. 11. pag 293. 294.  and of your empty stomachs, should with greater reason be called a breakfast or dinner) is a Sacrament. Now as I told you before, such hate is conceived already among the Reformers against this word Sacrament, as it is convenient you abstain from it. For they say; 
Bruces sermons pag. 4. 126. Westphal in apol. pag. 5. Pag. 126.  about the ambiguity of this word are risen many tragedies, which will not cease, while the world lasts: that it is a name proceeding from mere folly of man: that Carolostad utterly rejected it: and that you must be satisfied with the word of seal; which saith Bruce, God, and Christ have given to his Apostle, etc. Only if this had been said before, not covertly, but plainly, and sensibly, we had never inveighed against your figurative Sacrament, 
Muscul. in loc. con. c. de canan. 2. pag. 327.  but against your figurative seal. And then according to Musculus, had we been never the nearer. For seal is not found so convenient to specify your doctrine: as appeareth by him in these words: the bread is the body of Christ neither naturally, nor personaly, nor really, (mark good M. Rider) nor corporaly, nor, yet spiritualy (again mark, I pray you for in the 62. number you are showed to be a falconer and therefore may observe your game in your own phrase) nor figuratively (good Sir attend) nor significatively (you will lose all your opinion if you take not heed) restat post haec omnia, 
Westphal. loc. cit. Clebitius in victoria veritatis & ruina Papa●us Saxonici argum. 12.  ut dicamus panemesse corpus Domini sacramentaliter: it remaineth after all these, that we say the bread is the body of Christ sacramentaly. So that this word Sacrament is nethet allowed, nor the word seal, retained, but Sacrament saith Westphalus, then only observed, when Caluinists may shift and lurk under it, as in this case terming it a brazen wall: being at all other times disclaimed, as noteth Clebitius.  
Notwithstanding this foisting in of the new fangled word [Seal] and enmity against the word [Sacrament] (as else where against the words Christ, Church, Catholic) traditions, priests, merit, good works, Romain, real, Trinity, consubstantial, Cross, bless, etc. Yet you shall behold our Reformer, so Catonicaly to censure this lightness, as if it had not been his, and his brethren's, but our fault. Sic curios simulant, & bacchanalia viwnt. Yet mistake me not, that I seem to disallow the word Seal in his natural signification knowing that it is found applied to Circumcision: 
Gen. 17.10. Rom. 4.11.  but what I endeavour, is only, to tax this translation, of words out of the owlde testament into the new, without all authority and occasion, to prepare a way to exclude all Sacraments of the new testament, by proving them of no greater force, than the ceremonies of the old law, with whom they agree in appellation. 
P. Martyr 1. Cor. 11.  His division of three sorts of faith, is borrowed out of Peter Martyr, nothing belonging to any matter in question, 
S. Chrysost. hom. 45. in joan.  nothing true, and containing nothing needful to be refuted. Lastly all 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 overthroweth every way, image-breakers, etc. yet how it overthroweth the point in question, is briefly to be declared. If saith. S. Chrysostom, the defylers of the king's rob be no less than the tearers thereof punishable: what marvel, if unclean consciences receiving the body of Christ, be as damnable as the crucifiers of him? Whereby observe, how this maketh against protestancy: that the unclean receive the very body of Christ: that it is more treason against Christ to abuse this Sacrament, then against a king tear to a king's rob: it is no less than to crucify him, 1. Cor. 10.16. The chalice of benediction which we bless, is it not the communication of the body of Christ: And the bread which we bless, is it not the participation of his flesh.  
97. GEntlemen, ye wrong the Apostles text: first in your abuse of words, 
Rider. Verse. 21.  secondly in mistaking the sense. Your words be these, The chalice of benediction: Paul's words in Greek that must be judge betwixt us, and which we do follow (if we will follow Christ) are these. The cup of thanksgiving. And the holy Ghost so expounds his own 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, & use some superstitious inkhorn terms lately devised, and so forsake the old Apostolical phrase which the holy Ghost useth in that holy tongue, and in which it is still recorded for our instruction: either confess your ignorance in the Greek, or your malice against the truth, that the Catholics be no longer seduced by you, that long trusted in you and to your doctrine.  
Again, you say, The bread which we bless, we say as Paul said, and the holy Ghost penned, The bread which we break: Alas, alas, what sin do you commit in thus seducing Christ's flock, and the Queen's subjects, who hitherto have builded their faith upon your bare words.  
Is this plain dealing with God's heritage? are you Catholic Priests? I pray you certify the Catholics what tongue or translation hath it thus as you pen it, The bread which we bless: I tell you plainly, (yet in charity) that you do bely the Text, falsify the tongue, and seek to keep the people in blind ignorance, and superstitious palpable darkness, to their everlasting condemnation, unless the Lord recall them, and they repent them. Paul's words are these in Greek, and so your own Hieroms translation hath them; The bread which we break. But you are so besotted with the crossing of your fingers, which you tell the people is the true Catholic blessing, that you forget and forego the true blessing of the cup which is the Apostolical thanksgiving to God for our redemption purchased in Christ's blood, whereof the cup is the true sign.  
Again, we say as the holy Ghost indicted it, and Paul writ it, The communion of the body of Christ: you say as no learned man of the Greek text ever said, 
Error in the sense of the Text Rhem. Testament. 1. Cor. 10. sect. 4.  the participation of his flesh. Thus much I have showed how untruly you deal: First, in abusing the words of the Apostle: Secondly, in seducing and deceiving the Catholics, Let here the charitable Catholics judge how you will abuse their ears with fables that dare thus falsify the plain text.  
Now come to show how you mistake the sense of the words in the text, seeking by indirect wresting to make the text prove your error, which it denieth in flat terms and truth. For I assure the Catholics, that nor one word, fillable, letter or title of this text once sounds of your carnal presence.  
You follow the Rhemish, who in this place thus expounds the words of the Apostle. The cup which we bless, that is to say, the chalice of consecration which we Apostles and priests by Christ's commission do consecrate, etc. and afterwards it followeth, the Apostle expressly referreth the benediction to the Chalice, and not to God, making the holy body and the communicating thereof, the effect of the benediction. Now let me entreat you to answer me and the Catholics, but these necessary question drawn out of this your own opinion.  
1. First, by what scripture do you prove that you are Apostles?  
2. secondly, by what scripture do you prove that you are Priests?  
3. thirdly, by what scripture do you prove your commission to consecrate Chalices?  
4. Fourthly, by what scripture do you prove, that the holy blood of Christ is an effect of your benediction of the cup.  
5. lastly, by what scripture prove you that this blessing or thanksgiving is referred to the Chalice and not to God?  

Apostles ye are not. Gall 1. 1. Cor. 9.1. 2. Acts. 9.15. Rom. 1.2.  Unless you prove these points by canonical scriptures to be true, (which you shall never do) they bind no man's conscience to believe them or you. Against the first I thus object, that you are no Apostles, & thus I prove it. A true Apostle must be called by Christ immediately, and that you are not. He must see the Lord jesus in the flesh, which you have not. He must have his immediate commission from Christ to preach every where, which neither Priest, Semynarie, jesuit, Cardinal, not Pope can have, 
Gall. 2. Ephes. 8.  as your own consciences full well doth know, and therefore you are not Christ's Apostles. The true Apostles were equal in authority, you disdain it, nay more, you have made against this, a new article of the Pope's supremacy, and whole volumes of Cardinal's Primacies, jesuits Excellencies, and Priests Sovereignties.  

Tertulian. contra Martion.  But I will say to you, as Tertullian said to Martion the heretic: If you be Prophets, foretell us some things to come: if that you be Apostles, preach every where, and agree with the Apostles in doctrine. For whosoever preach not the same doctrine the Apostles did, have not the same commission the Apostles had. But you late Priests and jesuits preach not the same doctrine the Apostles did: 

jesuits and Priests be no Apostles. Priests ye are not.  
First, Because ye will not offer the flesh of beasts.   therefore you have not the same commission the Apostles had. The mayor hath not difficulty: the minor is so plain it needs no proof: the conclusion is inevitable.  
We read of four kinds of Priests in God's Book: three of them in the old Testament, and one in the new. The first after the order of Aaron: and one other after the order of Melchisedech: and the third after the order of Baal. After Aaron's order you will not be: And after Melchisedeches you can not be: And concerning the third order, I would you were as free from the idolatry of that false order, as you would be free of the imputation of their heresies.   

The last part of the Catholics proof by scriptures for the real Presence.  

Fitzsimon.  97. A Serpent that is crushed in the head, wresteth, and wryeth himself up, and down, infoulding his whole body into many vain circles and turnings; withal his struggling purchasing nothing else, but that others may conceive the extremity of his pains. M. Rider being wholly suppressed with this powerful testimony of Scripture, 
S. Chrysost. hom. 24. in 1. Cor.  (that the chalice of benediction (as S. Chrysostom also calleth it) is, the communion of the blood of Christ, and the bread a participation of his flesh;) with manyfowld wreathe tumbleth up, and down, to talk of all by-maters, wishing us to prove that we are Apostles, that we are priests, that chalices may be consecrated, that the holy blood of Christ is an effect of our benediction, etc. But especially he is troubled, that a word by us was miswritten [bless, for break] exclaiming at it, as at the most wicked infidelity in the world. This is he who said in the 51. number, that he was sorry that he must tell us our fault and yet here so carpeth at a fault of no importance. This is he, who in telling it, committeth ten times a greater error than it. For first, even in this point and all his printed books, where he should have said, the communication of the blood of Christ; he delivereth the communication, not of the blood but, of the body of Christ: and next the very word bless, which he was now to reprehend; he delivereth (as if he were thinking upon some sister in the Lord of that name) Bess. I say nothing else thereto, but that your Fidd (for so I think you are wont to name Fideworth your wife) might enjoy your mind alone, from all Besses and business, that your bonds, and bragnes, can not brook; and consequently contain your homeliness in homely matters, without ingageing them in school points, wherein even by your phisnomy you are denied to have any interest. Such as is this confusion, he sustained about the syllable [it] as appeareth in the 51. and 76. number: by aggravating small and harmless trips of the pen, and in that self same reprehension, through God's providence toward dissemblers, he, not only tripping, but stumbling, and tumbling into grievous inconveniencies himself.  
Concerning the perfection of the latin translation, and the excellency thereof above any greek now extant, to much is said for any satisfaction due to M. Rider: as also for the word Bless, and blessing of creatures, and consecration of chalices n. 90. (in which matter S. Cyprian speaketh clearly, saying; Calix solemni benedictione sacratus; 
S. Cyprian de cana Domini. Vide n. 101.  the chalice consecrated by solemn benediction) and other extravagant controversies, both sufficiently, and abundantly is already propounded both for resolution concerning them, and for manifesting, that as weak, and bedrid people, never consist quiet, but turn from side to side seeking repose; so M. Rider diverteth from matter, to matter, to depestre and quiet his diseased, or crazed cause and conscience, never remaining on the point incontroversie. I would confute his saying in the margin, that only Christ was a priest according Melchisedeches Ordre, if any one proof were brought to make it seem probable. Against his bare saying, let it now suffice; that as long as either Sacrifice, or Sacrament of bread and wine, remain by virtue of Christ's words, do this in remembrance of me, so long must others beside Christ, be priests according the order of Melchisedech.  

Rider. Secondly none after M●lchisedechs order but Christ only.  98. Now 
(a) 1. Pet 29. Exod. 19.6.  Saint Peter in the new Testament setteth down a fourth order of Priests which is a kingly or royal Priesthood, but that is spiritual, not carnal, inward, not outward, common to all believers, not proper (as you imagine) to any natural order, or ecclesiastical function, For this is sound divinity, which you shall never disprove: that the office of sacrificets and sacrificing, is either singular to Christ, in respect of his sacrifice propitiatory only upon the cross: or else common to all true Christians, in respect of their spiritual sacrifices of praise and thanksgiving: neither shall you ever find this word Sacerdos, ever applied in the new Testament to any Ecclesiastical order and function of men.  

Fitzsimon.  98. Take notice, Right Honourable, of the Council, of this soul puritantcie of equality or parisitie here uttered against all former, and later injunctions, of our sovereign Princes, and all parliament statutes. Take notice also, Right honourable L. Chancellor, (if there be any) and the rest of that sort, that M. Rider here assureth his ecclesiastical authority to be equal to yours. Take lastly notice, all favourers and friends of protestancy, that Luther, Zuinglius, Caluin, Latimer, etc. are here disavowed, and disclaimed, to be either your Apostles, or to have had lawful commission, as neither seeing Christ in flesh, nor having immediate commission from him. Here also is S. Paul denied to be an Apostle, 
Act. 3.21.  unless he did see Christ in flesh: if he did see him, here is condemned that doctrine of Protestants, that heaven must contain Christ, so as, he could be no where else till the day of judgement. Which doctrine Beza, (whom the English bibles especially of the years 1579. 1580. do most carefully follow) confesseth wittingly to have affirmed contrary to the Scripture in all greek and latin copies, only to frustrate thereby (if he could) the real presence. For if S. Paul did see Christ in heaven, (the nearest part of the lower heavens being at  1700. miles off) it had been a great miracle, and as great to behold him in flesh. Nether is such M. Rider's meaning, but only them to be lawful Apostles, who had seen him corporaly, and been conversant in flesh with him. In which sense S. Paul so often assureth this to be the 92. 
The 92. untruth.  untruth, as he averreth himself to be an Apostle; as also all others doing the same: although in that sense of M. Rider, he never saw Christ in the flesh.   

A NECESSARY DIGRESSION CONTAINING A declaration, what Puritants are, what they teach, and pretend.  
1. 
Viret. dial. 3. alborit Daemonum.  IT was general in all late Reformers in their first revolt, for incuring the people's benevolence, to discommend the tyranny they were kept under by their bishops: informing them, that such usurped authority being shaken off, as being repugnant to the liberty purchased by Christ in his gospel, they showld be free both from all terrors of eccleciastical cowrts and censures, recave into their hands, the Church livings, 
Confessed by Zuickius to Caluin, in Caluins' epistles. Epist. 33.  whereby they and all poor and needy poople, at their discretion, might be relieved, yea and enriched. This plausible motion, buzzed from ear to ear, the light people (inclined to sedition upon all motions of greater liberty, 
By Caluin himself epist. 66. 108. Beza in tract. de tribus Episcoporum generibus. Viret. dial. 3. alborum demonum.  (especially supported by pretext of reformations, and love toward the word) consented by hart, and hand, to advance such zealous Reformers, by whose direction, they might so be exempted from superiors. These companion, finding the time, and tide, favourable, spread their sails, discoursing & exaggerating among the people; the pride, the superfluities, the tyranny, the wickedness, the ignorance, & other corruptions of prelates: not sparing any informations, true or false, public or secret, honest or dishonest, to make them more odious.  
2. These instigations, prevailed first about Spire in Germany, 
Surius in an. 1502.  where the multitude made a watchwoord among themselves, containing, they could, not be blessed by reason of the clergy. But those wanting expert and resolute guides, Thomas Munzer, a quondam priest, 
Surius in Commentarijs. Luth. tom. 7. in serm. fol. 270. an. 1553.  and Luther's disciple, excited his auditors by word, and example, to second him, and his fellow Phifer an apostate Monk: who condescending to these persuaders not unwillingly, they presently entered into arms and destroyed in one year two hundred abbeys, and Castles in Franconia alone. And although, by the princes armed against them, above a hundred thousand of them were slain, and Munzer taken, and executed; yet this contagious fury (upon the same persuasion of liberty to be purchased) took such rooting in France, Germany, Denmark, and Scotland, that in France, in civil wars thereupon undertaken, 
Lavat. hist. Fran. l. 9 fol. 208. an. 1568. Luth. l. de captivitate Babil. c. de sacr. ord. l. 4. Instit. c. 20. Beza ep. 41. Zuingl. l. 4. ep. f. 186. & li. 1. ar. 42.  in the space of three years, are confessed by principal Protestants, not so few as a hundred thousand (judge thereby of the residue in all other places) overthrown. The reformers animated them saying: it is a villainous thing, unworthy, & wicked, that a Christian man, who is free, should be subject to other laws then heavenly, and divine etc. Again, Princes are to be deposed, and the government to be mere Aristocratical, that the people be only rulers of themselves. And to inflame the people to aspire to this dominion, were dispersed in heaps seditious libels, and pamphlets; junius de potestate principum & populi, Vindiciae cont. tyrant, Alitia, Toc-sayn, Fureur des François, Reveil matin, Council sacré. De iure reg. apud Scotos, De iure magistratus in subd. Hotto Francog. etc. Whereupon, 
Vide Buchan. l. 16. pag. 590. hist. Scot  Magistrates were rejected; Emperors contemned, Kings deposed, restrained, and slain; Queens expulsed; countries, Cities, places fell to rebellion and revolted, denying other than puritan tribute, to wit strokes, and Canon shot: and that hurleburlie every where was excited, as upside was down, laws were abolished, slaves were Lords, as in the eyes, and monuments of France, Scotland, Denmark, Flawndres, etc. is abundantly to all lamentation perspicuous. Wherein, how sparing I am to aggravat at full against Reformers, by whom all such perturbations happened, I leave to such indifferent understandings, who are not ignorant of my acquaintance with autheurs treating hereof, & other circumstances, yet not informing but what I do of them.  
3. Among these commotions, the people in divers Country's, and places recovering the foresaid liberty, some retained it in their own hands: others resigned it willingly or unwillingly to their clergy: supposing they would use themselves with all desyrable & religious moderation. In places where the magistrate reserved it, and Ministers adventured to incroache into the public administration against their wills, they were by the Magistrate, violently extruded out of their charge, and Cities, as Heshusius, Wigandus, Illyricus, Index, Faber etc. Of Heshusius is said, by Beza.  

Beza con. Heshusium.  Quaeritur Heshusius, cur sexta pulsus ab urbe est.  
In promptu causa est, seditiosus erat.  
From Cities six exiled, waileth Heshus:  
The cause is known he was seditious.  
And for the Magistrates defence, is alleged, 
A Gantois, of t● consistories in holland.  that they do suspect the (pretended good) form of ecclesiastical government; First, because they fear, lest it will degenerate into a worse tyranny, than the spanish inquisition; secondly, because they see a censuring of manners without laws and lawful form of justice. §. In no place they were so much overtaken in their wisdom, as in Geneva, by the politic reach of Caluin; who being admitted anno 1536. by only title of their preacher and teacher, he most deceitfully insinuated himself over their government: and for being therein too insolent and imperious, he was banished within nine months, 
Caluin epist. 6.  together with his chief consorts, Farrel, and Viret, with this allegation; Tiranni esse volverunt in liberam civitatem, volverunt nowm pontificatum revocare. They would have been tyrants over a free city, they would have revoked a new papacy. This Caluin himself confesseth, terming the Senate of two hundred, by whom he was so exiled; tumultuosam perditorum hominum sactionem; 
Ibidem.  a tumultuous faction of damned companions. Yet, according to the depth of his capacity he purchased such favourable commendatory letters, of all reformed places: he wrote so against Catholic religion; he dissembled such temperate moderation; that within little more than two years after, he was revoked to his former chardg of teaching in Geneva.  
4. His fiirst favour was, to be licenced, to frame betwixt himself and other Ministers, a form of ecclesiastical discipline: yet so, as to remit it to the consideration of the Senate, to be allowed or no. This form contained, that twelve chief towns men, should be conjoined with six Ministers: those to be changed yearly, these to be during life. Their jurisdiction should extend only to ecclesiastical causes. This form they entitled a consistory discipline. It was no sooner viewed, and lightly approved, but the manner of it and proceeding examined, in the Senate house, great dislike was as soon conceived against it. In so much, as Caluin confesseth, in labouring to support it, 
Calu. epist. 54. Calu. epist. 73. 82. 165.  he was almost oppressed. Also he complaineth of impediments, saying: we have to many of a hard and untamed neck, by all occasions aspiring to shake of the yoke, etc. But not withstanding all possible employments, in pulpits, public and private conferences, suborning of suffrages: yet the Magistrate suspended the execution of this discipline, until they had consulted with other reformed Churches. Wherein also Caluin beyond all comparison, overmatched them. For he prevented their informations, inveigled the states to whom they appealed, beautified in such good colours, his foresaid Consistorial discipline, implored the solicitation of the ministers there resident, disgraced so all repugners, 
epist. 164 165.  and so, to be brief, frustrated all hindrances, that what by working abroad, what by sly compassing at home, he purchased foreign resolutions, and the senates approbations, to his contentment. All this narration is contained in his own Epistles: wherein is manifested, that never could any attempt be more impugned, and yet by slightness of his wit established, than this discipline. This ecclesiastical authority, disallowed the name of Bishops, Priests, and Canon law, exchanging them into teachers, Deacons, Elders, Consistorian discipline, etc.  
5. The cause of this repugnance against it, was first, by reason they perceived, how all others besides Caluin, served only for a show. Secondly, because under the colour of conscience, by degrees, all law, 
Read hereof the order of Excommunication in Scotland. Ae 2.  all authority, all controversies were subjecteth to this consistorian discipline. Thirdly, because all small matters, were aggravated and punished, more tyranicaly, then deservedly. One instance I think good to inculcat, out of Caluins own information. In one widow Baltasars' house, danced divers of the best of the City. Among whom was one of the four, that year in chief office: as also a minister, Perrin the Captain of the town, etc. Caluin not being invited to the sport himself, summoned them all. 
Caluin. Farello epist. 71.  They, for more sear, flatly denied the matter. Whereupon saith Caluin, impudenter nobis, & Deo, mentiti sunt; they impudently lied to us, and to God. Behold by the way, how he preferreth himself to God. He then adjured them to confess their fault: but all in vain. After he tendered a corporal oath: which they refused. The conclusion was; Omni in carcerem coniecti; all were committed to prison; except the foresaid Captain, who trusting time would pacify this angry Prince, retired. But, said he, quicquid agate, paenam non effugiet; Whatsoever he did, he should not escape. 
Ibidem.  He being then returned, tasted of the same sour cup. The issue was, saith Caluin himself, that the people perceived, nullam esse spem impunitatis, cum primarijs non parcatur; there was no escape, when the principal were not spared.  
I might here insert, how by the same holy consistorial discipline, Valentin Gentil, 
Budneus in annot. Nou. test. ●on. Bezam.  and Michael servet, great Reformed preachers, and by Budneus called godly searchers of the truth; for displeasing Caluin, and Beza, were put to death. Fowerthly, what with itself, what with the abuses following, not only civil Magistrates, but also Reforming preachers, 
Bullinger. ad quendam Episcop. Angliae. 10. Mar. 1574.  otherwise calvin's friends, signified their great discontentment against the foresaid discipline. Bullinger writeth thus thereof. They imitate in my opinion those seditious Tribune's of Rome, who by virtue of the Agrarian law, bestowed the public goods, that they might enrich themselves: that is, that bishops being overthrown, they might enjoy their places, etc. 
Gualther ad Episc. London. jeem in epist. ad Episcop. ●lien. 26. Augusts' 1574. Idem in ep. ad Episcop Tands. Barlow in his book of the sum of the Conference before the king's Majesty edit. an. 1605. pag 37.  Gualther saith; I greatly sear lest they bring us, first into the government of the multitude; which will shortly be converted in to the rule of a few; and lastly end in a new Papacy. Again; I behold nothing to be more ambitious, nothing more insolent, nothing more untoward, than these men etc. Again: many do repent that ever they admitted these men's Council.  
6. Omitting the scanning of an apt definition of a Puritan, given by one Butler in Cambridge, that he is, a Protestant frayed out of his wits; I say upon the premises that the Puritans now called in our country's, are such, (as repining at all other ordonnances, and injunctions of high parliaments, and of their sovereign princes) endeavour by hook, and crook, to bring in this form of presbytery, and of Geneva Consistorian discipline, into England; with exclusion of all other authority, Temporal, and Spiritual: as I am briefly to manifest, by their own express protestations. But first I certify; The begynners', not so peremptorily to have impugned such authority, as the successors. For the first malcontented reformers with the state, seemed conducted thereto, only by emulation: as Hooper and Rogers, who aspiring to be equal with Cranmer, and Ridley disliked the communion book, published by them; 
Fox acts and monuments Pag. 1355.  and set forth another of themselves: whereof, Fox is to be perused. These were Puritan of the meaner sort, standing only upon tippett, cap, rotchet, and the oath of supremacy. The next I find to have succeeded, was one Samson, not he against whom Cardinal Pole wrote, 
Saunder. l. 7. de visib. Monarch. in anno 1563. Pag. 711.  but another who refused a thousand pound yearly, rather than he would be conformable to the injunctions of late parliaments. The main pillars of English Puritans, were, and are, Cartwright, Charke, Reynolds, Travers, Egerton, Gardiner, Barber, Field, Gellibrand, Gilbie, Sparks, Knewstubs, and Chaderton; etc. which three last; together with Reinolds, were the Agents and Ambassadors, for the millenary malcontented faction, who became petitioners to his Majesty. But of these foresaid, divers recanted for their livings sake: that now, God be praised, few, or none profess themselves of that conjuration, because they sailed against the wind. Some others I could enumerate out of our Dublinians: but because the title is become so infamous, I will not recount what Promotheans we have in Dublin.  
Whereas therefore I promised by their own express protestations, to convict them, to malign all other authority, beside their own, I am now to justify my said promise, if first, I only acquaint their first manner, to come into the good liking of the people. In their gate, they affected a gravity. Their eyes downward, unless by way of compassion, as at some abuse, they lifted up the whyts of their eyes. Their apparel neat, and of precise quantity, and quality. Their ruffs small. Their countenances sad. Their words choice, and of exquisite and rare novelty. You shall hear of nothing, but sanctified, deified, angelical, super-celestial, thoughts, words, and deeds. Many sighs, and groans, burst from them. Their reprehensions intermeddled with many sugared Apostrophes: Their exclamations chiefly against plurality of benefices, marriage of the clergy, their ignorance, superfluities, etc. All their conferences, to commend frugality, parilitie, modesty, and sobriety. Yet if Barrowes, and Greenwood, 
Barrowes discovery Greenwood against Giffor.  their own brethren, be true; they are pernicious deceivers; (In all this description of them by their own brethren, I will keep my hands clean) glozing hypocrites with God; fasting pharisaical preachers, cownterfeit prophets; pestilent seducers; sworn, waged, and marked disciples of Antichrist; deluders, suborners, transformers of good consciences; of whom Christ is to be understood, saying; Ye are they, who justify yourselves before men, 
Luc. 16.  but God knoweth your hearts: They are perfidious, and Apostate reformists; precise dissemblers; Giddy, and presumptuous intermedlers, in all matters, public and private; Stoical, and Cynical, watchmen over all actions etc.  
7. To come now to my promise, to show their aspiring over all authority, and that by their own confessions; (although I might bring, a royal, and real demonstration thereof, out of the sum of Conference before mentioned, pag. 80. 81. 82. yet I think more dutifully of the party then to grace Puritan, who become insolent at the memory of their rebellious violence by having had power to depose, and dispose of such potentates, with the least breath of his mouth) First this complaint is confessed by Viret, one of the very founders (as appeareth in several epistles of Caluin) of the consistorian discipline. 
Viret. dial. 3. alborum damonum.  The Ministers (saith he) that have renownced the Church of Rome, in seeking to get the Magistrates, and people's favour (I crave good attendance to these words, averring my first declaration in this treatise) against the Pope, Priests, and Monks, disgraced so the state of priesthood and clergy, and contrariwise, exalted so the state of the Magistrate, that now they find the smart thereof.— They overthrew a spiritual Pope, and erected a temporal Pope. But I pray you give ear to a strange confession. Who so useth (saith he) such means to reform the salt of the Pope, doth not reform, but deform the Church. Cartwright, the proto-puritan, in estimation, of England, presumed, and trembled not, to say; As pastors can not be officers of the common wealth, no more can the Magistrate, be called properly a Church officer. Else where he saith: the prince submitts his sceptre unto the sceptre of Christ, 
Cartwright Conf. cap. art. 23. lib. 2. pag. 420. Vide l. 1. pag. 180.  and lyckes the dust of the Church's feet. Which is more than ever was done to Pope. This is round puritancy; one way, by showing an insolent pride; and strange puritancy another way, by speaking most mildly, when they intent most ambitiously. 
Travers in discourse of Ecclesiast. discipline pag. 148. 174. Knox in his exhortat. to England. pag. 91. Vide Archibold Hamilton. in l. de confusione Caluinistica. Rennecherius in psal. 2. pag. 72.  Travers his scholar subscribeth saying; Heathen Princes being converted to the faith, receive no further increase of their power, whereby they may deal in causes ecclesiastical, than they had before. Knox of Scotland, is most resolute in this deposition of princes, saying; That all Princes ought to submit themselves under the yoke of discipline. That what Prince, King, or Emperor shall disannul the same, he is to be reputed God's enemy, and to be held unworthy to reign above his people. Yet, listen to more round and plain dealing in this point. Rennecher saith; The political empire is but a subaltern regiment; & quasi inferius quoddam subsellium; A lower and inferior bench, to the consistorial discipline. By saying, it is but a subaltern government, they intent, 
Erast. in farrag p. 36.  that Kings and Princes shall only be, honourable executioners (as Erastus acknowledgeth) of their appointments. Against all princes, and their statutes, concludeth Martin Marprelat; 
Martin. sen. B. 4. C. 1.  That such laws as maintain Bishops, are no more estimable, than they which maintain stews etc.  
8. Their endeavour, to come to this supreme authority, is sometime by incensing the people against the Magistrates statutes, sometime by hyperbolical commendations of their discipline, as it, and no other, is to be thought the express prescript, of Christ and true religion, all other discipline disproved. Sometime by seditious Pamphlets, tending to make the state established, and laws, odious, and ridiculous, as both tyrannical, and replenished, 
Two puritan preachers in Stamford.  with all superstitious defectivenes. The Lord superintendant of Lincoln (as all other commanders) opposed himself against the public puritanical fast: as appeareth by a letter dated to the Aldermen of Stamford 5. of September in the same year. Suddenly up started two puritan preachers, the first, said openly; That without the warrant of flesh and blood (understanding thereby the magistrate) and of acts of parliament, they might proceed in their purpose. The second; That he was of no spirit who would respect any edicts of Queen, Counsel, or Bishops: & that their proceeding was not hindered, but by profane and carnal wretches. Concerning their commending this discipline to the people understand these speeches folloving. 
Gilbie p. 211.  The wicked take part with our adversaries: but the Godly join with us. This ecclesiastical discipline is the overseer and custos of the civil government, 
Rennecherus p. 74.  that the magistrate doth not command his subjects any thing, either contrary to the Scripture, or against nature, and good manners. It would make men to increase in wealth. 
●ions to the par●●ent pag. 75. 74. 8. 79. — It would cut off contentions, and suits in law. The people should find out the truth, and perfection of justice. It would bring strength & victory. Are not these powerful provocations to sedition? Are not these dangerous dealings? Are not these companion, to be observed? I would be more prolix in this point (if the chronicles of Scotland, the two supplications to the parliament, Cartwrights' humble petition to her Majesty. His exhortation to the governor and people of Wales, The late supplication of a thousand subscribed puritan Ministers to his sacred Majesty now regnant, The censure of Oxford thereupon, Their proceeding before his said Majesty delivered out by Barlow; their Martin Marprelat, Mar-Martin; the work for the Cooper; the cowntercuffe to Martin junior; the howls almanach; the pap with hatchet, or country cuff; the epistle to Huff, Ruff, and snuff; Hay-any work; Miles Monop, and now their late Survey of the book of Common prayer, Printed anno 1606. without mention of the place. etc.) were not extant, to certify the world of their rebellious intentions, and treacherous practices: whereby already they restrained and endangered even our foresaid sovereign King james, and for their so doing published a justificacation, 
It was printed an. 1582.  under the title of, A declaration of the just etc. professing the cause to have been only, because (say they) the discipline of the Kirke wa● openly impugned, when as the King by the persuasion of the enemies of the kirk, was induced to make himself, and his privy Cowncil, judges in the cognition of matters mere ecclesiastical etc. Out of which their hate against him, in their foresaid Survey, they appeach him of perjury to make him odious forsooth because he disalloweth their discipline, which by oath there expressed, he vowed to maintain. And what they did against our foresaid sacred King, the same they did against other kings and princes, whereof one of them boasting writeth to such effect as followeth. A prince of blood royal, overthrown as David was by sathan into sin, 
Travers in his defence of Ecclesiastical Discipline. pag. 127.  endured to be rebuked by the servant of God, and lamented his offence openly before the public assembly etc.— Whose example both a crowned King, and his son, have followed etc. How truly said the sacred Scripture; there is nothing more insupportable, than the insolency of a slave gotten up in the neck of his master. Alas, how far otherwise are princes respected by Catholics, who are by these men (because it behoveth to sclawnder with their own connatural propriety, their adversaries, to prevent and anticipat a due and ever deserved accusation) termed enemies to princely authority? I refer the reader desirous to know our loyalty, and resolutions toward our princes, to these our assertions.  
First; Debere Reges curare etiam ea quae ad religionem pertinent; idque excellentiori modo quam caeteri fideles possunt: nempe leges ferendo pro veritate, 
Stapleton. de subject potestatu Ecclesiasticae cap. 20 Contr. 2. l. 5. pag. 196. H●●ding against the Apology. pag. 303. 306. 307. In his rejoinder fol. 379. Saunder de visib. Monarc. lib. 7. in an. 1447.  & coercendo hostes veritatis; Kings ought to intermeddle also with those things which belong to religion; and that in a more excellent degree than other christians may: to wit, by making laws for truth, and punishing enemies of truth. Secondly; Good Kings may bridle the riot and arrogancy of Bishops. Thirdly Reddite quae sunt Caesaris Caesari, ut pote censum, tributum, subiectionem: Omnis homo existens sub alio, subditus sit per obedientiam promptam, ac humilem constitutis à Deo principibus saecularibus: Render to Caesar what is Caesar's, to wit rents, tribute, subjection.— Let every one remaining under another, be subject to secular princes, being constituted by God, through ready and humble obedience. This is our doctrine, as also that it is a bond of conscience (which protestants deny, saying it to be only a civil obligation) to subject themselves to their kings and princes. 
joan. 7. & 10. & 20 Luc. 23.  Christ was slandered but wrongfully, to be, a seducer, to be an enemy to Caesar, to hinder the paying, of his tribute, to aspire to be a king. S. Paul was also accused, 
Act. 14 17.21.24.25. Tertull. in Apol. justin. in Apol. 2. ad Antonin. Euseb. l. 5. c. 1. & 4. Hist. trip. l. 6. c. 27. Paul Diac. l. 16. S. Greg. Nazian, in laudem Caesarij Fratris.  as a stirrer to sedition but wrongfully. In the persecutions of Nero, Dioclesian, Antonius, etc. Christians were wrongfully accused, yea and punished, as burners of Rome, sacrificers of Children, eaters of man's flesh etc. S. Athanase was wrongfully abused for a fornicator, witch, and traitor. S. silverius, for inducing the Goths to invade the Roman Empire. To be brief, It was julian the apostates principal endeavour to have the people persuaded, the sufferings of Christians to have ever been for criminal enormities & treacheries, and not for religion. So we may be accused and censured, in like manner, but wrongfully. far otherwise did my sovereign King james, towards myself, when it pleased him to exchange my five years imprisonment, into a banishment to any other choice dominion than his own; by affording not withstanding this public testimony of my innocency.   

Directed to the L. deputy and counsel of Irland.  
After our very hearty commendations to your Lordship, and the rest. Whereas one Henry Fitzsimon a jesuit hath these five years past remained prisoner in the castle of Dublin, 
His majesties favourable testimony of my innocency, notwithstanding my banishment.  on whose behalf humble suit hath been made to the King's Majesty for his enlargement out of prison: And his Majesty hath been informed, that he hath made so good demonstration of his loyalty and dutiful affection to his Majesty, and the state, as deserveth that he should be used, with as great favour as a man of his sort and quality may be capable of. You shall therefore understand, that it is the King's majesties pleasure, that you shall release the said Henry Fitzsimon out of prison, taking sufficient bond of him, with good sureties for his avoiding out of the realm within some convenient time to be by your Lord limited unto him for his departure; And that he shall not at time hereafter return into any of his majesties dominions, without licence first obtained by him in that behalf. And so we bid your Lordship, and the rest very heartily farewell. From the Cowrt at Whythall the 12. of March 1603.  
Your Lordship's very loving Friends. 

L. Chancellor.  
L. Treasurer.  
L. Chamberlain.  
E. Shrewsburie  
E. Devonshyre.  
E. of Mat.  
L. Cecyll.  
L. Knollis  
L. of Kinless.     

For conclusion, others of us, if not I, (how dutiful, loyal, and subject soever) may be banished, and yet tainted with remote and repining minds toward secular authority, as our innocent predecessors have been in manner aforesaid: but in our behalf, most true and pertinent are Tertullians' words; 
Tertullian. ad Schup. cap. 2. In Apol. cap. 31.  Circa maiestatem Imperatoris infamamur: tamen nunquam Albiniani, nec Nigriani, nec Cassiniani inuen●●● potuerunt Christiani; We are infamed concerning the emperors Majesty: but we Christians could never be found Albininians, Nigrians, Cassinians (who were heretics of those times, subject to the incident propriety of their puritan brethren): as if he had said for these times; we could never be found, Lutherans, Caluinians, Zwinglians, but especially Puritans, whose peculiar spirit it is.  
Qui mare, qui terras, & sua regna quatit.  

ovid. in Hermione.  Which seas and lands, and proper Kingdoms trubleth.   

The Printer, to the Reader.  
After this verse of Ovid, let the gentle Reader turn, to the Reply to M. Rider's Rescript, page 65. paragraphe 3, beginning at these words. But if I would abrupt. etc. and continuing to page 71. and ending at paragraphe 2. at these words. Nam id hominum gews etc. Which omission and error happened, partly by receiving the copy in sundry pieces; partly also by misunderstandinge the author's direction, and so taking the same verse of Ovid, in the aforesaid 65. page of the Rescript, paragraphe 1. for this in the Confutation, page 230. paragraphe 2.   

10. To know whether I have impertinently digressed, or wandered all this while from the matter betwixt M. Rider and me; as you behold him to deny inequality betwixt Apostles; preesthood in the new testament; all preestly function, but what belongeth equally to all Christians, men, and women; his hate of the name of JESUS; also of Crosses, and blessing; which Protestants (as appeareth in the Censure of Oxford and Cambridge against Puritans, pag. 11.) confess to be most ancient, justifiable, and convenient ceremonies; his affirming a ministers sermon to be necessary in time of communion; 
Number 81.  and all other points of puritancy in all points of his writings: so you are to understand this last speech against priests to be the substance of puritancy, which before I demonstrat in particular, I will conclude this discourse with a pleasant information. On S. Mathies eve 1602. according to the English computation, I taking the air in prison on the northester to were, M. Rider repairing to visit M. Browne, I requested him to ascend; After a few words, he besowght me to inform him in a matter, made doubtful to him by a great states man: whether I was a jesuit, or a priest, or both? I answered, that I was unworthily, both. He replied: would you prefer yourself before a single secular priest? I answered, I never had yet controversy about pre-eminency with any. He now being at a demur; I craved like favour, in resolving a not unlike doubt of mine: Whether himself was a bare minister, a deane, or both? He affirmed he was a minister only, and no Dean, as being a papistical titel. I replied, than you are a Puritan, in as much as you refuse the name of Deane: but as you hold the deanery, you are a Protestant. At that time he heartily smiled at the conceit of that discourse and so departed. Not long after his Majesty came to the crown of England; and like a burnt child, fearing the fervent ambition of Puritans, objected himself against them. The name of puritans suddenly became odious thereupon. Many well-benificed puritans, would at that time exclaim against their Consorts, as seditious Schismatics. I informed some of the crew, of M. Rider's former conference: who acquainted him therewithal▪ who in great impatience (according to his ordinary manner, and giving me the lie, calling me ttaytour, etc.) challenged me thereof; denying that ever he dislyked the name of Deane, or ever was favourer of any point of Puritantcie. For justifying myself, I will now deliver his own words containing, as evident concourse with them, as his wit was able to specify: and consequently, I will desire the greater credit to my former relation. What other faults soever I have, all my acquaintance will justify me, that I ever from a child abhorred theft, swearing, and lying.  

Rider. The name & office of Priests, abused by Priests.  99 And therefore you deceive the people by this name of Priest, which is no more proper to you, then to every believing Christian. But it is likely you will give me occasion to speak of this in the controversy of your Mass, and therefore I will here be the briefer in this place.   

Whether M. Rider be a Puritan. Of this point much appeareth number 122.  

Fitzsimon. Articulus Disciplinae Consistorialis.  99 IT is ordained and observed among the Consistorians, that no names be used, quae paganismum, vel papatum recipiunt; which agree with paganism or Papistry. By this foundation they eschew the names of Archbishops, Bishops, Deans, Priests etc. Hereby saith Cartwright; 
Cartwright. lib. 1. p. 112. Idem in his reply pag. 159. vide Waitg. defence pag. 772.  Caluin would have shaken at the name of an Archbishop, and have trembled at the name of a Bishope. He also for the name of a Priest saith; that translators should be most careful, that the people should not once hear the name of a Priest. Whom then (which all this while you have not understood) must be our Church officers, according to pure consistorian discipline? Cartwright in his theses set out under the name of Martin, and his children, certifyeth, saying; 
Thes Mart. 12.  The Church is now to the world's end, to have no other offices in it, but of Pastors, Doctors, Elders, and Deacons. Here again are priests excluded. And in all late translations of the Bible, for the name of Priest, you shall find but the name of Elder; except they would mention priests of jews or Gentles: and then, you may be sure, (as also if there be any reprehension annected thereto) never to fail of the name of priest. 
1. Tim. 4.  Only I find in the Bible of the year 1562. (the words of S. Paul to Timothy: Neglect not the grace given thee, with the imposition of hands by the authority of priesthood) their pen to have dribled out the word of preesthood, 
Bible an. 1562.  I know not by what chance. I will not deny them their right commendation, when they deserve any.  
But what hath M. Rider to do with all this puritantrie; Forsooth he would needs be as deep as the best. First by saying, the Apostles were equals, meaning thereby the same should be among the clergy, and consequently no Archebishops, Bishop's &c. to be allowed. Secondly by saying, there are no priests in the new testament, having any ecclesiastical function: of which godwilling I will treat in the answer to his rescript. Thirdly by saying any priesthood in the new testament is common to all believers: 
Vide num. 115.  Whereby also women are made priests as much as men. Nether is this allowance to women, only from M. Rider. For Luther expressly permitteth, 
Luth. tun. 2. lib. de ministris Eccl. fol. 362. 369 372 3●3. P. Mart. 1. Cor. c. 11. v. 5. Zuingl. to. 1. in explanat. artic. 17. fol. 27. Harbour anno 1559 H 2. Beza annot in 12 Rom. & Cont. Erastum. Cartwr. l. 1. pag. 190. Fenners Defence pag. 135.  and justifieth that they may preach, baptise, and consecrate. And among many other things, he disputeth against S, Paul (who commendeth silence in women in the Church) in these words; Otherwise how should Paul alone withstand the holy Ghost, who saith, joel 2. your daughters shall prophecy: and Acts 21. Philip. had four daughters that prophesied. The same doctrine is plentiful in Peter Martyr, Zuinglius, & in Horns (called Bishop of winchester's) harbour, etc. But think you, among the rest so teaching that our holy puritan jacks, will want their holy puritan ●ills in their consistorian discipline? No I warrant you, they must have their vessels of case, when the spirit moveth them. Yea they must have Diaconisces, or widows, to be accounted among Church Commanders and officers, as Beza, Cartwright, and others first determined: for upon better deliberation, they are now accounted not commanders, but Church servants, such as junius saith, 
junius Eccle. l. 2. c. 4.  are more fit than men to be about sick persons, and to help them. I must now convict, all these, he, and she priests, of M. Rider, in showing out of their own flat, and pregnant evidences, that in the new testament there is an order of preesthood, to which is conjoined a spiritual function, not allowable equally to all christians.  
Fulke therefore shallbe my first witness, saying; We refuse not the name of priest, as it cometh of Presbyter etc. it is odious to some that know not the true etymology thereof. 
Confut. of the Rhem. pag. 46. Defence of the English trans. pag. 163. 185. Colloq. Worm. & Ratish. artic. protest. de unit. Eccl. Bucer de reg. Christi pag. 67. Haerbrand. loc. Com. pag. 699. Calu. l. 4. Instit. c. 4. n. 2. 4. Osiand. loc. come. cap. 10. Hemingius Inst. de gubernat. Eccl. Hunius in come. ep. ad Tit. Gerlach. in hyperas. Dan. p. 30. jud. Num. 16.  This testimony from such a Doctor giveth a great tract to M. Rider's credit. A far greater discredit is in the Oxford answer to the puritans petition, pag. 12. the term of priests to be justified, and that by the notes of Geneva upon Isa. 66.21. For the name of a Bishope, and his pre-eminence above ordinary Ministers, thus speaketh the whole assembly of Protestants? A Bishope should be chosen out of many priests, who should rule the Church. Bucer saith, the name of Bishope was peculiarly attributed unto those chief rulers of Churches. Haerbrand saith. It were a most profitable order for the welfare of the Church, if every particular province had Bishops, and Bishops their Archbishop. Caluin himself saith, Bishops to have been chosen; Ne exaequalitate ut fieri solet, dissidia nascerentur.— id ad disciplinae conseruationem pertinebat etc. that by equality as it often chanceth dissensions should arise— and that to belong to the conservation of discipline. Omitting Osiander, Henning, Hemberg, Hunius, & especially Gerlachius (who calleth them hypochrits, and Anabaptists, having a vain persuasion of knowledge, and foolish arrogancy, and reprehenders of S. Paul, who malign the name, and different degrees in ecclesiastical function) and many other principal Protestants, I conclude with Melancthon, of whom Caluin had such opinion as he said of his own belief in any point (note thereby how firm and well founded it was) Simo Philippus declaret verbulo, 
Calu. defen. 2. con. Westph.  me à su● mente deflectere, protenus desistam. If Philip declare in any word, that I am not of his mind, 
Apol. Confess. August. per Pap. pag. 305.  I will straight recant. I would to God, (saith Philip Melancthon) I would to God, it lay in me to restore the government of Bishops. For I see what a manner of Church we shall have, such ecclesiastical policy being dissolved. Video postea, multo intoler abilem futuram tyrannidem quam antea unquam fuit: I perceive that hereafter, willbe a far more intolerable tyranny, than ever was before. A woeful remorse Melancthon, that by thee, and thy partners means, it lay no longer in thy power to restore it. Such was Caluins' remorse when in a like cause he said: 
Calu epist. ad Farel. 6.  God doth let us no● see etc. quantum praecipi●i judicio vehementiaque inconsulta, abijciendi ita Pontificis, nocuerimus. What hurt we have done, that by headlong inconsideration, and rash vehemency, we had so cast of the Pope. O! that the fear of God, and not other impulsions, had wrested these wretched bond slaves of Satan, to confess the truth, and amend the abuse, as much as in them remained, that they had not been (if Gods judgements would so permit) eternaly condemned.  
By these evidences (among which the censure of Oxford by the vicechancellor, the Doctors, Proctors, and heads of Houses, confirmed by the suffrage of Cambridge; betwixt which two universities, is there said, pag. 31. more learned men to be found, then among all the Ministers of religion in France, Flanders, Germany, Poleland, Denmark, Geneva, Scotland; this censure I say aught most to mate, and dismay M. Rider's mind, for being contrary to all the sort) may be conceived, how false and condemned is M. Riders, and other Puritans doctrine, against Priests and Bishop's vocation, and function, as they say not distinguished from every ordinary believing man, or woman: as also, whether it was probable that he uttered such puritanical words as I have imputed to him. For if he be now found concurring with their doctrine, he is the lyker to have then, (before it was counted odious) consented with their speeches. But I mean for perclose, or conclusion to propownd him an interrogation. If (as Cartwright saith) imposition of hands be an ordnance of God, 
Cartw. l 3 pag. 232. Demonstr. c. 7. &. 9 Traver. discipl. Eccl. f. 52. jun. loc. cit.  which c●● not be taken away; and as your Demonstrator, and Travers teach, no imposition, no minister: how can you maintain, all believers, who never had such imposition, to be equal with them in function, who had it? Will you say with junius; that imposition of hands, was but a shaking the elected into the assembly, by his right hand? Or will you say with the Church of Scotland, that albeit the Apostles did use imposition of hands, 
Vide nec essario num 122. History of the Church of Scotland pag. 557.  yet seeing the miracle faileth, you judge the ceremony not necessary? If you depart from Cartwright and Travers, from Gods acknowledged ordnance; from the Apostles custom, than I bid all English puritans, to discard you (as an illegittimat English Puritan) into Scotland. But why do I so advise, as if by dispensation you can not be licenced to be of all fashions, and to say with English now, and by and by, with Scots, and backward, & forward. I pray you all, not to be ignorant, that they can dispense one with another, to dissemble, as to take degrees with all ceremonies most odious to their doctrine: so as they can remain in their offices; yea & wear cap, tippett etc. and yet be never the more reform to protestancy.  
I will give two infallible instances thereof, one of Thomas Cartwright, the other of Beza, two pillars of puritancy. I had, 
D. Cartwright lib. 2. in the Epistle.  saith Cartwright, the advise of more than a dozen learned Ministers (all were puritans) who considering if I had the office of a Doctor in the university, were of opinion (for the good might be done thereby) I might swallow the fond and idle ceremonies which accompany it. To which I yielded. 
Snape in his Letter to Barbon.  To which agreeth Snape, after his examination before the commissioners an. 1590. saying: I hear some whispering already (yet among them who favour the cause) that T. Cartwright hath counselled the brethren, rather to use those corruptions, then to leave their charges. Beza, 
Fevardent con. Brovault. en ses entremangeries cap. 14. pag. 327. Colloq. Montpel. p. 150. 268. 388.  when he induced the Duke of witeberg to invade France; to provoke him the rather, he publicly made profession of the Lutheran belief; whereof the foresaid Duke was a member and favourer. And in departing without effecting his pretence, he said; that he had singularly deceived, Ein Tronkens Bolts, the drunken nobles of Almain. Of which dissimulation being challenged by them of Zurick; he answered them, that it was lawful so to cog, lie, dissemble, and deceive, to establish their religion. So that the protestants, as I said, have no cause to applaud to themselves, when any Puritans become conformable to their injunctions: for by these precedents, they are allowed to counterfeit, delude, cheat and dissemble as they list, and therefore not to stand in danger by being of any fashion, or cut of puritantrie (English, Scotish, or wholly Anabaptistical) to shift their rooms, or ranks, so that only they temporize, and applaud in countenance, to the predominant humour then in prime, and pre-eminence. Yet you shall never find any more bitterly inveyghe then these dispensers against the Pope's dispensations: which neither can be nor ever were, granted to do any thing unlawful. Whereby we always account all our dissembling hypocritical Catholics, as remote from God, and godliness, (how soever we be belied to dispense with them) when they conform themselves to protestants, for their temporal commodities, as ever were any heretics, or infidels. To conclude; their former hatred against the name of priest, hath made them deny, even that Christ himself was ever a priest in this world. 
Socinus in lib. de Christi natura con. Volan. pag. 81.  Christus sacerdos planè inauguratus non fuit, nisi post mortem suam, imo post suum in coelum ascensum: Christ plainly was not installed a priest, till after his death, yea after his ascension. Whereby, that ever he offered sacrifice for us, that ever he was our redeemer, that the scriptures manifoldly averring his priesthood are true, is blasphemously denied.  

Rider.  100 thirdly, in what place of scripture did Christ give you commission to consecrate chalices, or to make any chalice more holy by your charmed consecration, than Christ's cup was in his blessed institution, which had none of your consecration, for this the Catholics must know by the premises formerly handled, that your consecration is not like to Christ's consecration: for either Christ's blessing or thanksgiving, with the whole action of Christ in the institution, was sufficient to consecrate, or insufficient: if you will afford Christ that favour that it was sufficient, then yours is frivolous.  
And whereas we use the same sanctification Christ did, how dare you say ours i● defective, without blasphemy to Christ's institution; But this your usurped title of sanctity which ye attribute to yourselves, in making the people believe that you can make one cup (water salt or season) more holy than an other, by your fingered blessing, is untrue and a pharisaical brag. This maintaineth your Priesthood in glory, pomp, & worldly estimation, but hath brought many of seely Catholics to beggary, ignorance, and gross superstition.  
fourthly, by what scripture can you prove that Christ's holy blood is but an effect of your consecration, or benediction, of the cup? If Christ's blood be an effect of your cup benediction, than your cup benedicton is the cause of Christ's holy blood. O helli●● and damnable divinity: as if a sinful ignorant Priest could by his magical consecration, make the holy blood of Christ my Saviour, which was shed on the cross for my sins. Now Catholics look to yourselves, I mean to your souls: for this is the doctrine of Rome and Rheims, fit to be taught in hell by fiends then maintained in earth by Priests. 
You can not prove it either by scripture or Fathers.  fifthly and lastly, by what scripture do you prove; (nay by what ancient Father) that this blessing or thanksgiving is referred to the cup or chalice, and not unto God: scriptures you have none, and fathers of the first six hundred years never heard of it. And that the Catholics mey see the antiquity and verity of this our doctrine, and the novelty and heresy of yours. I will only produce but two learned Fathers with us against you, & forbear to allege the re●● till you give me further occasion.  

Fitzsimon.  100 We are no protestants, to use charm, or other such Sathanical unlawfulness. If we had been first informed in our belief by the Devil (as all chief protestants are declared to have been, numb. 4. exam.) If we bought and sold devils, as Conrade Riss (otherwise Zuinglius; as appeareth by Schlusselburg. lib. 2. de theol. Caluin. a. 7. 
Conrade. Riss lib. German. contra joem. Hessum de caena B. 2.  where, as is discovered this counterfeit Conrade, so is showed a huge rabblement of Reformers using under false names to publish venomous pamphlets) telleth how Luther bought a familiar Devil of Carolostad, for a Florin: 
Arch. Hamilton. Cal. confus. lib. 2. c. 48. pag. 308.  If we had been, as the Scotishe Ministers are by Hamelton said to be, wholly addicted to Nigrommancie: (an old propriety of heretics saith Tertullian, in the 53. numb.) then these charming phrases might have some hold against us: Whereas now they are reflected to the inevitable disgrace of your cause. Further answer for our consecratcd chalices is to be inquired in the 90. number. And other matter I find not in all this discourse, requiring either resolution, or regard. In deed I find him say, he useth the same sanctification used by Christ; that we usurp sanctity to ourselves, and our consecrated cups; that we are maintained in glory, and thereby many Catholics beggared; that Christ's blood is an effect of our consecration; that our divinity is hellish and damnable, and fit to be taught in hell; that we can not prove the benediction to belong to the cup; that the first Father's never heard of such our doctrine; To all which, I can say no less, 
The 93. untruth.  then that all these being most untrue, may, by liberal allowance, stand up for the 93. untruth. Verily never did I read before, to my knowledge, so many disjointed matters shuffled together, without method, or measure, but some one of them at least, would have relation to the subject in discourse. Now let all men ad women judge, what have all these related points to do with our controversy, of wine to be the communication of the blood of Christ, and bread to be the participation of his flesh? Or how do all these tergiversations, avoid, impugn, or reprove, that which is in controversy?  
101. Chrisostome upon this place, calleth it the cup of blessing, 
Rider.  because when we have it in our hands, with admiration and a certain horror of that unspeakable gift, 
Chry. super. 1. Cor. 10.  we praise and bless him, because he hath shed his blood, that we should not remain in error: and hath not only shed it, but made us all partakers of it. In like sort did Photius and Occumenius expound this word, which we bless, 
Photius & Oecumenius.  which having in our hands, bless him, which hath graciously given us his blood: that is, we give him thanks, or which we prepare when we bless or give thanks.  
Now the Catholics may see by the ancient fathers (whom yourselves do brag of) that they condemn your cup blessed exposition. And the Catholics may see a● in a glass, that we join with the scriptures & fathers in the true sense of these words: The cup which we bless: and that your exposition is erroneous and superstitious, and therefore to be recanted by you, and shunned by the Catholics, and my reasons be drawn out of the foresaid fathers, not made on my own fingers.  

Fitzsimon.  101. S. Chrysostom advertiseth to all the world, that you here deliver the 94. 
●he 94. untruth, S. Chrysost. in c. 5. Math. hom. 11.  untruth: both because he hath no such matter as you infer; as also because else where he hath expressly the contrary. Saying; Si enim vasa sanctificata ad privatos usus transferre peccatum est & pericul●m, sicut docet nos Balthazar qui bibens in calicibus sacratis, de regno depositus est, & de vita; Si ergo haec vasa sanctificata ad privatos usus transferre sic periculosum est, in quibus non est verum corpus Christi, sed mysterium corporis eius continetur: quanto magis vasa corporis Christi? etc. If then it be sin and danger to transfer sanctified (note well M. Rider: for every clause of this speech will wound your profession) vessels, as Balthasar teacheth us, who drinking in sanctified chalices, was deposed from kingdom and life; if then to transfer these sanctified vessels, to private uses, be so dangerous, in which not the true body of Christ, but the mystery of his body, was contained: how much more the vessels of the body of Christ etc. Here you have sanctification of vessels; such not to be profaned; Christ to be otherwise with us, then with the Israelits; and our vessels to have his true body. How like you all these, toward your imaginations?  
Photius you produce against yourself, by his saying that Christ graciously giveth us his blood. Why then he giveth not only a figure of his blood. Oecumenius hath no such matter, as never expounding any word beyond the 9 chapter of S. Paul's epistle to the Corinthians, either of the second, or the first. And so is discovered the 95. 
The 95. untruth.  untruth. Where are the promised citations of books, and chapters, leaves, and lines? Whether you, or I will or Noah, our dealings willbe judged, when we deal unsincerly, and impiously. For other exclamations of such citations, and discourses, I can not think them convenient, when your dealings are so notorious, only I will entreat the glorious S. Augustin, 
S. Aug. l. 2. de Ciu. c. 1. ●. 5. c. 27.  to give you your answer, and let you be gone. Quorum dicta contraria si toties velimus refellere, quoties obnixa frome statuerint non curare quid dicant, dum quocumque modo nostris disputationibus contradicant, quam sit infinitum, & erumnosum, & infructuosum vides.— Facile est, cuiquam videri respondisse, que tacere noluerit. Aut quid est loquacius vanitate? Quae non ideo potest, quod veritas, quia si noluerit tacere, etiam plus potest clamare quam veritas. Whose contrary sayings if we (saith S. Augustin) would refel as oft, as they with an impudent forehead neglect what they affirm, so that any way they contradict our disputations; how infinite, toilsome, and how fruitless it is, you behold.— It is easy for every one to see to answer, what he cold not conceal. And what is more talkeative than vanity? Yet therefore it can not compare with truth, because if it will not be silent, it can exclaim more than truth.  
102. First, he saith that benediction, blessing or thanksgiving, 
Rider.  is referred to him that shed his blood for us: I hope you will not say the cup shed any blood for us.  
2. secondly, this father saith, that blessing God and praising God is all one: and therefore when we say, the cup of thanksgiving, we follow Christ, Paul, the Greek text, and the old fathers. And when you translate it, The chalice of benediction, it is flat contrair to Christ, Paul, verity, and antiquity. And there is as great difference betwixt your opinion and the old father's faith, as betwixt praising with mouth, and crossing with fingers: nay, as much as betwixt your superstitious chalice and our soulesaving Christ: for so, if you mark the father's words, the difference stands.  
The text itself offers us three things in a comfortable distinction, and you would confound them with your new imagined transubstantiation.  
1. The first is Christ's body crucified, and his blood shed, with all his purchased benefits,  
2. secondly, our communion & fellow ship, which all believers have in that crucified Christ, and those soulesaving merits.  
3. Thirdly, the outward seals of those benefits which are called, The cup which we bless, and the bread which we break, to witness to the world, and to confirm to ourselves, the fruition and possession of all those benefits,  
Now if I should say, that the bread & cup being outward seals, were our communion with Christ: the wicked would laugh at my folly, though the godly would pity my ignorance in the truth, or my malice against the truth: and the reason is this, because the seals be things outward, and the communion of Christ's body and blood, be things inward: the one sensible, the other spiritual and intellectual: & as much difference is betwixt them, as there is betwixt outward and inward: sensible, and intellectual: so much difference there is betwixt the outward seals of Christ's body and blood, & his body and blood.  
And if the seals cannot be changed into the communion of Christ's body & blood but remain still in their several natures and substances, every one performing his several distnct office, much less can they be really and substantially changed into Christ's body and blood, which are things more remote, but most impossible. And if you had added the next verse the Apostle had made it plain in showing you a double communion sealed in this Sacrament. The first, our communion with Christ and his benefits. The second, our communion amongst ourselves, 
1. Soli. 2. Omni. 3. S●per.  which both are proper only to god's church, & to every one of god's church, and always to gods Church.  
Now let the learned judge whether you or we, misconstrue scripture, wrist fathers, deceive Christ's flock and the Queen's subjects, & pervert the true meaning of this Text. And now to the next.  
102. Is not this a worthy proctor for protestancy? 
Fitzsimon.  He bringeth an allegation of three Fathers, and thereupon he inferreth saying. [First he saith] Which he of the three, can you conceive, by these words? His meaning is of S. Chrysostom. But he hath no such matter, but clean contrary, as appeareth, in his affirming in the precedent number that vessels are sanctified, and separated from profane, or common uses: which sanctification is that we call blessing. Secondly he telleth, the text among other comforts, offereth us Christ's body crucified, and Christ's blood shed. Which he will never be able to expound but by saying as we say, that it is given us by the breaking of bread, and the benediction of the chalice, or wine contained in the chalice. Of his talking of seals, he hath neither writ, nor scale for it, toward this, or any other sacrament of Christ, in all the new testament. For the communion betwixt him, and his brethren, I have spoken in the examination of the creed. To say that Chrysostom affirmeth, benediction in this place to be referred to him that shed his blood for us: that this text offereth Christ's body, and blood, with all his purchased merits: that the bread, and cup, uz. it in the cup, are not our communication with Christ, etc. these I say, are beyond untruethes, and in proper name, Riderian discourses. S. Cyril saith; The mystical benediction maketh Christ corporaly to dwell in us by communication of his flesh. 
Li. 10. in joan. c. 13.  Such communication, M. Rider not only understandeth not, but also denieth. May not then the wicked laugh at his folly, and the godlypitie his ignorance?   

The second Proof by Councils and Fathers.  
Catholic Priests. This council consists of 318. Fathers.  Concilium Nicen: cap: 14. Anno: 363. No rule or custom doth permit, th● they which have not the authority to offer the sacrifice, should give it to then that offer the body of Christ. 

Rider.  103. Gentlemen you are possessed with a threefold error which is the cause whe● you read the scriptures councils, & fathers, you misunderstand them. Your first error is, when you understand that spoken of the outward Elements, which a meant of the inward invisible grace. Your second error is when you refer that to the visible parts of the body, which they intended to the invisible powers of the mind and soul. 
With these three Seph●ticall points you pervert all the fath●, you bring for this purpose & deceive the Catholics.  thirdly, your former two errors beget a third error which is, your mistaking the state of our question; And so whereas you should prove the manner of Christ's presence in the Sacraments: You offer to prove the matter but of that we have spoken before.  
Thus if you will read the scriptures fathers and councils with these 3. cautions or derections, you shall easily see how far thus long you are gone from the truth and misled the Queen's subjects.  
Now with God's permission we will proceed to the due examination of your proof, as it is alleged out of your own Colen print, Ex officina johannis Quintell Typographi, Anno Domini, 1561. which you cannot deny, it is in the first Tome and the fourteenth Chapter, and the two hundredth fifty five page of the first edition, and the Chapter beginneth thus: pervenit ad sanctum Concilium quod in locis quibusd●m & civitatibus presbyteris Sacramenta Diaconi porrigant. Then follows your fraction (very abruptly) in the midst of a sentence: Hoc neque regula, neque confuetudo, etc.  
The sacred Council is advertised, that in certain places and Cities the Deacons do reach and give the sacraments to the Priest (all this you leave out, and then follows your weak warrant) No rule or custom doth permite etc.  
I pray you what one word of this proves your Carnal presence? Let me know it for my learning and the Catholics better Instruction: if you would gather out of this word Sacrifice: than you are deceived, for that Council in another place calls it Sacrificium Eucharisticum, a Sacrifice of praise & thanksgiving, not propitiatory.  
And if out of these words The body of Christ: the council expounds their meaning in that which you omit, and purposely conceal, when they call that Sacrifice, and the body of Christ by the name of Sacraments given by the Deacons to the priests: for the Deacons delivered them after Consecration to priests add still were Sacramenta, Sacraments, not the body or blood of Christ made of bread & wine by the Priest: for the Sacrament and Christ's body differ as much, as the lamb & the Passover, circumcision & the covenant, the washing of new birth and regeneration, for the one is the outward seal, the other the inward grace, and here is another error of yours of the second and third kind, in referring that to the mouth which is proper to our faith: and still mistaking the matter for the manner.   

The second proof of Catholics for the real presence; By Councils and Fathers.  

The first part of the second proof. Of the Council of Nice.  
103. I Crave remembrance be retained, 
Fitzsimon.  how Protestants accounted this first general Council of the world, containing 318. most famous Fathers, 
Beza epist. thecls. 81.  but a congregation of Sophisters: as before is declared, in our examination of the Creed. Cartwright so famous a Puritan, as none of that crew but reverence his remembrance, (as may appear in the Survey of pretended discipline, wherein one calleth him, the most reverent; another, made a sermon, 
Cap. 29. pag. 379.  and sang psalms for his releasement; another saith, the government by him set down, is commanded by God; another, thanked God to have seen him; another expected, to travail 50. miles to see him) by way of derision saith, such council to have been a notable and famous Council, 
Cartwr. l. 1. pag. 93.  And in the same place taxeth it for errors in discipline. This advertisement showeth in general, this Council to have displeased them; Now to the particular application to our controversy. We say, this testimony showeth on our side; First, that priests offer a sacrifice which deacons could not: and consequently that it could not be only a thanksgiving: both because such Sacrifice of thanksgiving, belonged to all alike, as soon to a Deacon as a priest; as also because it could not be exhibited into the mouth of another. Secondly, that this Sacrifice is the very body of Christ. But all this, saith M. Rider, is nothing; because the Council maketh mention of a Sacrament, and Eucharistial. Every twigs shadow is a grateful shelter to a jonas in extremity. But this small consolation, withereth by these words of S. Gregory, recorded in the decretals; Ob id Sacramenta dicuntur quia sub tegmento corporalium rerum divina virtus secretius salutem eorundem sacramentorum operatur. unde à secretis virtutibus, 
Decret. 1. pars. causa 1. quest. 1. c. Multi Secularium.  vel sacris, Sacramenta dicuntur. Quae ideo fructuosè penes Ecclesiam fiunt, quia sanctus in ea manens Spiritus, eorundem Sacramentorum latemer operatur effectum. Cuius panis & calicis Sacramentum graecè Eucharistia dicitur: Latinè bona gratia interpretatur. Et quid melius Corpore & Sanguine Christi? For that are they termed Sacraments, because under the coverture of corporal things, divine verity more secretly doth operat the health of the said Sacraments. Which therefore are fruitfully made in the Church, because the holy Ghost their remayneing, doth work the effect secretly of the said Sacraments: of which, the Sacrament of bread and the chalice, is in greek called the Eucharist: which in latin is interpreted good grace. And what is better than the Body and Blood of Christ? By which sweet, and sound testimony, M. Rider as a conye is ferreted out of all his evasions. For, the being Eucharistial, and the being a Sacrament, and the names of bread, and wine, are found to consist with the body and blood of Christ, and rather to atestifie it, then to exclude it: because Sacraments have their names from sacred and secret good, included under the coverture of corporal things. Which is verified in our Sacrament included under the form, or coverture of bread and wine. S. Chrysostom. 1. Cor. ho. 24. both elder than S. Gregory, and also a natural Grecian, signifieth the sense of Eucharistical, to be all one and hallowed, or blessed, saying; Cum benedictionem dico, Eucharistiam dico; When I say benediction, I say the Eucharist. Your Supper endureth no benediction: therefore it can not be signified by the word Eucharist, nor the word Eucharist belong thereto; so that by degrees, all words belonging to this Sacrament, as Sacrament itself, sign, spiritual, Eucharistical, mystical, are as earnestly abandowing your profession, as by it the substance of Sacraments is abandoned. In the mean time the foresaid testimony confirmeth also, that thanksgiving in this Sacrament, is rather to be taken for benediction, than benediction for thanksgiving.  Concilium Ephesinum in Epist. ad Nestorium: 
Catholic Priests. And this had 20● Fathers.  We approach to the mystical benedictions, and we are sanctified, being partakers of the holy body and precious blood of Christ. 
104. THis your proof is truly quoted, pag. 535. & the Epistle beginneth thus, 
Rider.  Religioso & Deo amabili consacerdoti Nestorio, Cyrillus, etc. The Council calleth it a mystical benediction, no miraculous transubstantiation. And this neither proves your opinion, nor disprooues ours: for you say, ye are made partakers of the holy body and precious blood of Christ, and so say we: but you say with the late church of Rome, that you are made partakers of that holy body and precious blood by your mouth, teeth, throat, and stomach; And we say with Scriptures, Fathers, and the old Church of Rome, that we are made partakers of Christ's body and blood, by the hand, mouth, and stomach of our souls, which is a lively faith in Christ crucified: as you have heard before. And thus you refer that to the visible parts of the body (as your mouth, teeth, and stomach) which the scriptures and fathers meant of the invisible powers of the soul, as our lively faith, being the spiritual hand, mouth, and stomach thereof. And here is your error of the second kind. And so your two testimonies out of these two Counsels, are proofs neither proper nor pertinent, brought only to dazzle the eyes of the simple, and to amaze the minds of the weak. But I refer the badness of your cause and the weakness of your proofs, (nay your disproofes) to the censure of the indifferent Reader. Only giving the Reader this note by the way, that these Counsels were called by the Emperor, not by the Pope, nay the Pope was not precedent in these Counsels, but other Bishops chosen by the Emperor. And in the Council of Nice the Pope's Legate had but the fourth room, no better account was made of him. For in deed he then was no Pope but an Archbishop. Thus the Reader may see that these Counsels be against you. And now to your testimonies out of the fathers.   

The second part of the second proof of the Council Ephesin.  
104. THe force of this testimony appertaining to prove, 
Fitzsimon.  that by the mystical benedictions we are made partakers of the very holy body & blood of Christ, and consequently that there should be benedictions used in this mystery, and that we should not think what is here sanctified, 
Isa. 3. c. v. 3.  containeth only a bare figure, and only a bare appellation of such body and blood: All this he avoideth without any difficulty, because forsooth the word mystical is found together with the residue. Certainly it is a rare exception: as if one would say, in the third chapter of Esaias & third verse, there is mention, Eloquij mystici, of mystical speech, therefore in such chapter, and verse, there is no literal verity. For what hindrance to our controversy is the word mystical? I find in the last evidence of S. Gregory, that the Eucharist by whom soever, good or bad, it be dispensed, yet is a Sacrament, quia Spiritus sanctus mysticè illud vivificat; because the holy Ghost doth quicken it mysticaly. By which is demonstrated, that the word mystical doth rather help then hinder our purpose, and rather hinder then help their imagination, who deny any thing to be mysticaly quickened by the holy Ghost in this mystery.  
What other string hath M. Rider to his bow? to trot forsooth to the Pope's supremacy; and to fail as filthelye in that, as in the rest. Of which supremacy there followeth a peculiar article, wherein it is to be amply discussed. First, who told you M. Rider, that the Pope's legate had but the fourth seat in the Council of Nice? Where are your oft promised citations, of autheurs, books, chapters, leaves, lines? Will you never ride otherwise then like yourself? Can the Church of Rome called by S. Cyprian (no very partial friend to the Pope's supremacy); 
S. Cyprian. epist. ad Cornel. 45. epist. 55.  Ecclesia matrix & radix Ecclesiae Catholicae; Cathedra Petri; Ecclesia principalis; the mother Church and root of the Catholic Church, the cheyre of Peter; the principal Church, Can Anaclet before S. Cyprian, and both long before the Nicen council, 
Magdeburg. centur. 2. c. 7. col 139. Ibid. col. 781. 782.  attribute to the Roman Church primacy and excellency of power over all Churches, and the whole flock of Christ, even by testimony of Protestants? Can it summon general Concils, bear pre-eminency in them, confirm, or desanull them? could the Nicen Council seem to Beza, 
Beza in trac. triplicis Episcoporum generis. ad Scotos, circa annum 1579.  to make a way for the horrible papacy of Rome, sliding on, and underlay the seat of the harlot (an old mark of an heretic, to speak thus of the Roman sea, as appeareth in our first number) that sitteth upon seven hills: and yet possess but the fourth place in dignity, in the Nicen Council? Say, and write what you list M. Rider, you need no longer a viso, your face is of proof.  
For gathering untruths I may be thought forgetful: but in truth although I would fain forget them, as I do often dissemble them, yet I can not remove them out, of either my mind, or eyes, as long as I read his book so exorbitantly replenished with them. In the precedet number, 
Regula in 6. Decretalium.  he attaynteth us with a threefould error, whereof we being free (for unusquisque praesumitur esse bonus dones probetur malus; every one is to be accounted in the right, until he be proved in the wrong; Which is not done against us) that may well stand for the 96. 
The 96. untruth.  untruth. Soon after he informeth (as if it were also proved) that the B. Sacrament, and Christ's body, do differr as much as outward seal, and inward grace: 
The 97. and 98. untruth.  which maketh the 97. untruth. The 98. is in this number, wherein he saith, the council calleth the B. Sacrament, a mystical benediction, no miraculous transubstantiation; For it expressly affirmeth such Sacrament to be, Carnem vivificatricem, & ipsius verbi propriam factam: to be made a lively flesh and the very propre flesh of the Word. What is a miraculous transubstantiation if this be not? The 99 that the Scriptures and ancient Fathers, 
The 99 untruth.  and old Church of Rome, do specify the receiving of the B. Sacrament, to be only by the hands, mouth, and stomach of the soul, and not of the body. The 100 that these two evidences are our own disproofs. 
The 100 untruth.  The 101. that the Pope was not precedent in general concils, 
The 101. untruth.  either by himself, or his legate, but other Bishops chosen by the Emperor. The 102. that the Pope's legate, 
The 102. untruth.  had but the fourth seat in the Nicen Concil. The 103. that then the Pope of Rome was not Pope, 
The 103. untruth.  but only Archcbishop: of which we are to dispute in the testimony of S. Leo following not long after. These strange, exorbitant absurd treatises, considered; may not I worthily say, 
Tom. 2. operum S. Athan. fol. 262.  as he in S. Athanasius Qui contentionis studio feruntur, eorum insanum furorem nulla, credo, potest oratio cohibere; sed ut mill quis, eademque invicta argumenta proferat, veritatem quidem ille demonstraverit: at operarijs mendacij de ea minime persuaserit. I believe no eloquence, can restrain there mad fury, who are carried away by error; But although you allege a thousand, and those invincible proofs, you shall in deed demonstrat truth; but you will not reclaim the forgers of falsehood. Is not this verified in M. Rider? What wonderful exceptions supposeth he betwixt him and the clear light, striving against him, most forcible? What arguments and proofs doth he struggle against, and by what delusions, and deceits? One said truly (joan. Maxen. resp. ep. ad possess.) Quamuis verò semper invicta manet veritas, nunquam tamen adversus eam se attollere desinit falsitas; Although truth always remaineth unvanquished, ●et falsehood never leaveth to assault it.  The flesh is fed by the body and blood of Christ, 
Catholic Priests. Tertullian de resurrectione carnis, floruit 200.  that the soul might be sat in God. 
105 Out of this, thus you frame an argument (as sometimes & old Roman friend of yours did,) to maintain your carnal presence. 
Rider.  The soul is fed by that which the body eateth, but the soul is fed by the flesh of Christ, therefore the body eateth the flesh of Christ in the Sacrament.  
I might as fitly invert this argument upon you, as a learned man of our side once inverted it, saying, As the soul feeds upon Christ, so doth the body: but the soul is fed by faith, therefore the body is fed by faith, which is very absurd and improper, yet as partinent and as proper as yours.  
And here you should remember the old distinction of the fathers spoken of before. The Sacrament is one thing, and the matter of the sacrament is another thing. Outwardly the body eateth the Sacrament, and inwardly the soul by faith feeds on the body of Christ. As in Baptism the flesh is washed by water (as that old father saith in that place) that the soul may be purged spiritually: so our bodies eat the outward Sacrament, that the soul may be fed of God. Again, it is not generally true, that whatsoever the body eateth, the soul is fed by the same. And if you would propound but particularly this, instance of eating only in the Sacrament, than the argument proveth nothing standing upon mere particulars.  
Moreover, the body and soul are fed by the same meat in the sacrament, but not after the same manner: For the body is nourished by the natural properties of the Elements which they have to nourish: But the soul by the sacramental and supernatural power, as they are signs and feales of heavenly graces. And we grant that the soul is fed by the precious body & blood of Christ, but not after a carnal manner, as you say, but spiritually by faith.  
Again, a mean Scholar in God's book, may see this phrase is figurative, and therefore the sense spiritual. For how can a soul be fat in God? will ye say it is a corporal fatness, such as is proper to bodies? I think ye will not, I know you should not, than this place is impertinently brought, neither savouring of sense, nor suitable to that you allege it. For if you would have read the same Father in the same book following, 
page. 47. printed at Paris: 1580.  he would have told you so, for (saith he) the word which was made flesh (which is Christ) Devorandus est auditu, ruminandus intellectu, & fide dagerandus. This word Christ must be swallowed whole by hearing, must be meditated upon or remembered by understinding, & digested by faith. Now you see Tertullian of your own Paris print aunweres you, & expounds himself. And seeing no man can better expound Tertullian his meaning then Tertullian himself, therefore have I brought him from your own Catholic Press of Paris, to condemn all jesuits and Priests that shall set a literal sense upon an allegorical phrase, only to deceive the simple plain Catholics, and to abuse the godly learned Fathers, by an ignorant and sottish construction. And now to the rest of your profess that follow.   

The third part of the second proof. Of Tertullian.  

Fitzsimon.  105. THe 104. untruth that we frame any argument upon Tertullians' word, 
The 104. untruth.  and especially such one. But, since we are invited by example; thus we argue. The Mayor shallbe your own words. The faith of the first five hundred years, is the ancient, true, and Catholic faith: but that the flesh and not only the soul, was fed with the body and blood of Christ, was the faith of the first five hundred (yea two hundred, within which Tertullian attained the time of Christ) years: Ergo, that not only the soul, but the flesh was fed with the body and blood of Christ, is the true and Catholic faith. The minor are the words of Tertullian which herein are so plain, that woeful and vain is M. Rider's wit and pain to struggle against them. He telleth of an old distinction, that the Sacrament is one thing, and the matter of the Sacrament is another. Be it true, or false; are not the words clear that the very flesh is fed by the body of Christ, and such distinction nothing pertinent, to affirm or deny them? Secondly, if the body outwardly eat the Sacrament, and that (as after in him followeth) the body and soul are fed by the same meat in the Sacrament and that he grant the soul is fed by the precious body and blood of Christ: How can it possibly be denied, but that the body also eateth the body and blood of Christ? To affirm that we hold, the soul to feed carnaly on Christ, is in manner declared to ride; that is, to forge, and shamlesly to slander. For we only teach that the soul feedeth on Christ's corporal body not carnaly, but really, and truly, and yet spiritualy, but not only spiritualy. So that without any wrong, it is to be accounted the 105. untruth, to say that we teach otherwise. 
The 105. untruth.  Should not such an imputation have two or three, or at least one quotation, of some one, old, or young, noble, or obscure, sacred, or profane, of our writers? it being so oft promised, so oft threatened? But M. Rider will perform these promises in his printed books, when he performeth other promises (the frustration whereof in London was otherwise encountered, then in Dublin) in merchand's written books. When these be made Catholic, (that is not puritanicaly canceled, without a benediction; but Christianly marked, with a fair cross) than all other promises will also be more christian like accomplished, and many a merchand rejoiced, and many a long expectation satisfied.  
But (saith he) Christ recording to Tertullian is to be heard, to be meditated, remembered, and believed, and so Tertullian faith he, hath answered himself, and his former saying, that the flesh is fed by the body of Christ. All this he quoteth: yet I doubt, not very faithfully. For I find Tertullian printed at Paris, to have the book of resurrection (out of which my testimony is brought) so far beyond the 47. yea and 407. page, even in follio, that I can not make unto myself any conceit, how these last words are said to be in the same book following, and yet but in the 47. page. At this I stand not. Only I crave all courteous wits and wysedoms, to observe how and whether at all, Tertullian is made to answer himself, and us, by this late allegation, unless he would suppose that every thing answereth every thing. For if what may be heard, meditated, remembered, believed, could not be received corporaly; then the Messias Christ our Saviour, could never be received in the blessed virgin's womb nor into the house or habitation of any other. Yet our belief assureth the contrary: and consequently the saying of Tertullian that our flesh is fed by the body of Christ, remaineth in his full vigour, although those other words be true. Nay rather they are more thereby verified. For if Christ be heard or believed, his saying the bread to be his body should not be disinherited. Can you be content to hear the former testimonies avoided, by every by, and impertinent word, that they were mystical; Sacraments, Eucharistical, and therefore not true: and can you not accept like manner of answering in this place? I refer you to Luther's opinion of like their wont answering mentioned in the 47. number. Although the former words of Tertullian are insupportable to M. Rider's claim, and that he struggleth in vain against them, yet I will second them, with this conclusion out of the said Tertullian. Acceptum panem & distributum discipulis, Corpus suum illum secit, Hoc est Corpus meum dicendo; 
Tertull orat. de Antichristo.  The bread taken and distributed to his disciples, he made it his body, saying, This is my body. I would fain behold M. Rider's skill, in wresting these words from our purpose; with any show of probability. His wont manner of wresting without probability, (which posterity will I suppose by his remembrance name riding) is as I think loathsome to his most loving friends to find in him, and lewd to be followed by him.  
Catholic Priests  God hath left us his flesh to eat, and his blood to drink, that we might be nourished by that, 
Cyprian de Duplici Mart: floruit: 249.  by which we have been redeemed 

Rider.  106. A Blind man may see that you never read this in Cyprian yourself, or else that you understand them not. For Cyprian saith not God hath left us his flesh: but Reliquit nobis edendam carnem suam, reliquit bibendum sanguinem, etc. he hath left us his flesh to eat, and his blood to drink. I pray you pardon me to ask you which is the nominative case to the verb, is Deus? no, but if you had begun seven lines sooner, as you ought in deed to have done, at Nemo maiorem charitatem habet, etc. you should have found the right nominative case, that there might have been not only a gramaticall concord, but also a Theological harmony, and then the sense had been plain. For it was he that died for his enemies, that left us his flesh, etc. And that was Christ, not God the father. But you begun (after your accustomed manner) in the midst of a sentence, mistaking the nominative case to the verb; and so lay down heresy for divinity: for God the Father hath neither flesh nor blood. But if I should help you with a charitable construction, by attributing that to Christ's Deity, which is proper to his humanity, yet you still have wrested the father and abused the Reader.  
But thus Cyprian is to be read: Christ hath left us his flesh to eat and his blood to drink: so we confess it, we believe it, and we teach it: but to be eaten and drunk spiritually by faith, not corporally, not gutturallie, as you imagine. For this is the inward invisible Grace of the Sacrament that you propound.  
Now how this flesh and blood of Christ is to be eaten, or how Christ's flesh and blood are naturally, substantially, & really under the forms of bread and wine, which is our question, you cannot prove by Cyprian: and so still you propound the matter to us, when you should prove the manner to us: and here is your error in the third kind, (if not in more) before specified.  
And here you bring a testimony out of Cyprian, 
Cyprian de Caena Domini nu. 9  where he speaketh not properly of the sacrament, but of the threefold Martyrdom, which he gathered out of the death of Christ: and therefore you show a great weakness in running to that Tractate, whereas you might have sped better (if you had list) nearer home. For if you had read or would read that Father upon his Treatise of the Lords Supper, he would have either changed your mind, or hardened your heart, but howsoever, discovered your errors.  
And that the eating of Christ's flesh and drinking of Christ's blood, is not a gross corporal swallowing of his blessed flesh and precious blood, as you deem: but that Esus carnis Christi, est quaedam aviditas, & quoddam desiderium manendi in ipso, etc. 
What it is to eat Christ's flesh and drink Christ's blood.  The eating of Christ's flesh is a certain eagerness, and a certain desire to abide in Christ, etc. And three lines before this he saith, Our abiding in him is our eating of him: and the drink is a certain incorporation into him.  
And in the latter end of the Treatise, you shall find that Father touch the point in question betwixt us: haec quotiens agimus, non dentes ad mordendum ac●●mus, 
How Christ must be eaten.  sed fide syncera panem sanctum frangimus & partimus, etc. As often as we receive these holy mysteries, we whet not our teeth to bite or chew, but break and divide this holy bread by a sincere faith, etc. And four lines before that (saith he) Edulium carnis Christi defaecatis animis, etc. The food of Christ's flesh must be eaten with purified minds, saith not with washed mouths. And a little before that, he saith, 
Impij nec se judicant nec sacramenta diiudicant. Ibid. nu. 13.  the wicked lambunt petram, etc. lick the rock, but neither suck honic nor oil, etc. that is to say, they eat the Sacrament, but not the inward grace of the Sacrament. Thus I hope the indifferent Reader is satisfied that your proof is not pertinent to the matter in question, and therefore showeth the weakness of your cause, and the wilfulness of your minds, that will seek so stiffly to maintain fables with wresting Fathers: 
Transubstantiation is but in deed a fable.  for Cyprians place that you bring, handleth the visible grace of the Sacrament. And in this place which I bring, he toucheth the manner how that grace is to be received, that is, with faith as we say, not teeth as you teach, etc. And so Cyprian agrees with himself, and we with Cyprian join against your carnal opinion. And thus having answered Cyprian with Cyprian, and showed you your oversight and mistaking of Cyprian, I will come to the examination of your next proof.   

The fourth part of the second proof. of S. Cyprian.  
106. FIrst I am blamed, that when I should have said Christ, 
Fitzsimon.  I said God. Whereby every one may conceive, that I am not of their opinion who deny the godhead of Christ, related in our examination of the Creed. I thank Christ my God and Lord, that I am reprehended but for sucht faults as consist with truth, and piety. Christ then, hath left us his flesh to eat, and his blood to drink, saith S. Cyprian: which M. Rider saith, he confesseth, he believeth, he teacheth. Then to the next clause: that are should be nourished by that, by which we have been redeemed. To which M. Rider is mute, or dumb, and consequently offending in one, he is made guilty of all. So that to believe part, and not the whole, is unprofitable. In the mean time S. Cyprians testimony can not be avoided. For if by Christ's body we were redeemed: then by Christ's body saith S. Cyprian we must be nourished. A figure, a representation, an appellation, redeemed us not: therefore a figure, appellation, representation in this sacrament nourished us not. Not only through faith, and the stomach of the soul were our souls redeemed, but our bodies also to resurrection and glory, by the true suffering of Christ's real and corporal body: therefore, not only in faith, or only according to the stomach of the soul, are we nourished, but by the true participation of Christ's real and natural body, into our bodies to nourish them, and to sanctify together the soul. Yet (saith he) Cyprian telleth, that the eating of Christ, is a greedy desire to remain with him; & that with our teeth we tear him not, but with a sincere faith we kreake and divide him which we ever before and now, profess, and aver. For who thinketh Christ's true and real receiving to exclude his spiritual and incorruptible receiving? Let our 34. 40. 42. 46. 54. numbers bear record, that we teach not otherwise then as S. Cyprian here doth, to wit, the corporal receiving, not to be a Capharnaical tearing renting, or biting of Christ, but a true real participation of his body into ours, under the forms of bread, and wine, to the sanctification thereby of our souls. If any require, what is a Capharnaical tearing, by the Capharnaits conceived, and by Sectarists imagined; S. Cyril l. 4. c. 22. in joan. certifieth saying; Add immanes serarum mores, vocari se à Christo, arbitrabantur, incitarique ut vellent crudas hominum carnes manducare & sanguinem bibere. They supposed Christ to induce them to the savage manners of wild beasts, and to have incited them to eat the raw flesh of men, and to drink their blood. If you would kill sectarists, you can not wean, nor win them, from like gross, and carnal constructions of Christ's words.  
But to the former purpose that I may not play a protestants parts, saying, you see this taught, and that taught; this here, and that there; when it is neither so, nor so: I will allege S. Cyprians words, brief but plain, 
S. Cypr. de cana Domi●i.  faithfully, to justify my speech, in the most sparing interpretation which any adversary might afford. Panis iste que● Dominus discipulis porrigebat, non effigy, sed natura mutatus, omnipotentia Verbi factus est caro; The bread (saith S. Cyprian) which our Lord gave to his disciples, not in appearance, but in nature or substance changed, by the omnipotency of the word, was made flesh. You M. Rider say, there is no proof in Cyprian, that the natural, substantial, and real body of Christ, is under the form of bread. 
The 105. untruth.  That now by S. Cyprian is assured the 105. untruth, he in express terms saying, the bread, remaining only in appearance bread, and by Christ's omnipotent word, in nature changed, was made his flesh. The 106. 
The 106. untruth.  untruth is also by S. Cyprian almost in every syllable of the foresaid allegation certified, when you affirm that he with you, and you with him, agree in this point. For there could not be greater opposition against you, 
The 107. untruth.  contained in fewer words. The 107. is by S. Cyprian certified, when you inform that according his opinion, the wicked eat not the body of Christ: he manifestly saying, that; 
S. Cypr. ser. 5. de lapsis.  exhalantibus etiam scelus suum ●aucibus Domini Corpus invadunt; with gaping jaws & breathing their wickedness, they invade the body of Christ. And this to have happened, because; ante exomologesin factam criminis, ante purgatam conscientiam sacrificio, & manu sa●erdotis; etc. before fullfilling penance for their fault, before purgeing their consciences by the sacrifice, and hands of the Priests, etc. they adventured to approach. This times papistry, and it of those times are found, will ye, nile ye, comformable. This made Causeus to term Cyprian blockish, 
Causeus dial. 8. & 11.  and reprobate. He is in deed a block in their way, and a reprover of their impiety, thereby so gravelling their cause, that their greaving, and groaning minds must have vamped out such reproaches.  There is no doubt left of the verity of the flesh and blood of Christ, 
Catholic Priests.  for now by the assurance of our Lord, and certainty of our faith, 
Hyllarius de Trinitate lib. 4. & 8. floruit, 370.  it is his true flesh and his true blood. 
107. GEntlemen: now we must needs commend you, 
Rider.  for you give testimony with the truth and us, against the late church of Rome & yourselves, now you come near the quick in deed, and therefore speak both the truth, and truly. This is the manner how Christ must be eaten, by faith, but you should have added the next line following, Et haec accepta atque exhausta id efficiunt, etc. and these, (that is, sanctified bread and wine) being thus by faith taken and thus drunk, bring this to pass, that Christ is in us, and we in Christ: so now you say with Hyllarie, that Christ dwelleth in all them that receive him by faith. 
Your own proof is one our side.  And so by this your own warrant you witness to the world, that there is no place for the corporal receiving of Christ by the wicked, (as Rome teacheth it) because Christ dwelleth not in them, nor they in him. And so because this your proof proves one part of the matter in question against yourselves, that Christ is to be eaten or received by our faith, not by our mouth or teeth, I will address myself to the examination of your next proof.   

The fift part of the second proof: of S. Hilary.  

Fitzsimon.  107. WHen I perceived some saying of mine to have contented M. Rider, 
Laert. l. 6.  I mistrusted as Antisthenes, that I had uttered some foolishness; considering that, obsequium amicos, veritas odium parit; flattery and falsehood doth content, and gratify the multitude, and truth breedeth rather their dislike. But all is well; For it is but a feigned pretext of contentment. Let us in the name of God join issue, upon S. Hilaries suffrage. All that M. Rider hath therein to applaud unto himself, is, that there is mention of faith therein. That such faith, assureth, the verity of Christ's true flesh, and his true blood, to be in the sacrament, was no impediment for M. Rider to have said all to be for his purpose, and so to gallopp gallantly away from examining the matter any longer. But, as the proverb is, the baker (you may know him to have imitated Melancton, by leaving his preaching, and applying his baking, and publicly selling bread, to the exceeding detriment of the free bakers a whole year together in Dublin) must not so part from the pillory. For S. Hilary naileth his ears fast, in saying; Verè Verbum carnem, cibo Dominico sumimus; Verily, we receive the Word made flesh, in our Lord's food; quomodo non naturaliter in nobis manner existiman●● est? how is he not to be thought naturally, to remain in us? si vere homo ille qui ex Maria natus est Christus: 
S. Hilarius lib. 8. de Trinitate.  nos vere sub mysterio carnem corporis sui sumin●●, if he who was borne of Marie be truly Christ: then we under this mystery 〈◊〉 truly receive the flesh of his body. If M. Rider can pull out these nails, without tearing his ears, (that we truly) (and therefore not only figuratively) receive the flesh of his body, if he be Christ; and that ●e naturally remaineth in us, and therefore not only by conceit; (especially S. Hilary saying; 
Ibidem.  Non per concordiam voluntatis, non unitatem voluntatis intelligi voluit; Christ would not it should be understood by concord of our affectione, or unity of our wills, but, naturaliter, naturally; which he repeateth fover, 〈◊〉 five times; and, per naturalem proprietatem, by natural propriety.) If I say, M. Rider can decline, or remove from these tormenting nails: then (to incountre him in one of his own Lilian sentences, for others he knew none) magnus mihi erit Apollo; he shallbe our wisest Deane, whose every word shallbe a Delphian oracle. I had rather S. Hilary confute him thus alone, then by other amplifications to confound him. The 108. untruth appeareth, saying; 
The 108. untruth.  that we witness to the world that there is no place for the corporal receiving of Christ by the wicked. As if forsooth, none can be wicked that have faith, nor any able to receive Christ, but by faith. Whereby first all protestants are made free from wickedness; and it is next given for a Riderian sound sequel, S. Hilary saith, that by our Lord's testimony and assurance of our faith, Christ's true flesh and blood are received: therefore who soever is not faithful doth not receive Christ's true flesh and blood. Which sequel if it be currant, why also not this: by faith and hospitality Marie Magdalen, and Martha, received Christ into their house: therefore Anna, Cayphas, Pilate, could not receive him otherwise then by faith and hospitality? The 109. 
The 109. untruth.  that this proof of S. Hilary proveth, we should not receive Christ by our mouth.  Nothing remaineth in the world of the body and blood of Christ, 
Catholic Priests.  but that which daily is made by the Priest on the Altar. 
108. GEntlemen: I perceive you are soon weary of well doing: 
Athan. lib. de Passione Imaginis Christi cap. 7. floruit 375.  in your last proof you confessed a truth with us, 
109.  even against yourselves: But now you leave Fathers and bring fables, 
110.  
Rider.  and so produce one fable to prove another fable: that is, you produce one fable of the crucifying of the image of Christ, 
Like opinion like proof.  and the miraculous abundant gushing of water and blood out of the image his side, that cured all diseases in all parts and places of the world to prove your carnal presence of the Sacrament, by your feigned transubstantiation.  
For answer to which, first I say, 
When fathers help not, you bring fables.  that you should fit have placed this proof in the rank of your feigned miracles following, or in your question of images hereafter. But to cover the foolery and forgery thereof, you couch it amongst the ancient Doctors and Fathers of the Church, thereby hoping to have him pass with more credit. But I will show first, that you have not dealt well nor truly with the Author of this fable, nor with the Catholics of this kingdom, because you have left out such words as would wound both your credit in this case, and spoil your cause: beside, your Translation is nothing found.  
You leave out in two lines these four words, Quasi per manus, and spiritualiter: you left out quasi because belike it was but an Adverb of likeness, and so because omne simile is not idem. you thought it were better to leave it behind, then to bring it to your hurt. secondly, you leave out per manus, for your Author saith, per manus sacerdotum, by the hands of the Priests, and you leave them both out, and say, per sacerdotem, lest the people should think and say, if only the Priest made it, than it, can neither have flesh nor blood, and so the miracle were marred.  
And therefore it were better to leave out per manus, and to say per sacerdotem, by the Priest, for than might be understood not only all the members of his body, and intentions of his mind, but also the gestures and motions of both, required to the conception of such a wooden Saviour.  
And lastly, you leave out spiritualiter, spiritually, he saith not carnally, and therefore this proof is very unschollerlike alleged: when our question is of a presence carnal, you produce a presence spiritual: this word makes for us, but that we scorn (and know it sinful) to bring in such forgery (for proof) in a question of divinity. For this you should have brought in thus, which is daily made by the Priest spiritually, Now how this proof fitteth you, let others censure: shame makes me silent.  
This fable containeth seven chapters of the crucifying of the images of CHRIST done by the jews for envy to CHRIST: who no sooner pierced the Image his side, but Continuò exivit sanguis & aqua, 
The word is Hydria, which you may see john. 2. verse. 6. contains two or three measures or firk nes a piece, which shows it to be a notable loudly, & lewd legend.  forthwith gushed out both water and blood in such abundance, that they filled many vessels with the same, and this blood was carried into all the parts of the world, through Asia, Africa, & Europe, and cured all manner of diseases. Upon sight of which miracle the cruel jews repent, & were baptized: and presently there was a holy 
(a) Quinto Idus Novemb.  day made in remembrance thereof, which was kept with no less solemnity than the feast of Easter, and the Nativity of our Lord, as the Author saith. Then in the seventh and last chapter comes in your proof, which concludeth a peace amongst the Clergy, touching the truth of Christ's blood: for now saith the Author, there can no other flesh nor blood of Christ be found in the world, then that which is daily made by the hands of the Priests spiritually upon the Altar. But this your proof is not truly translated according to the Latin, but because it is a loudelie, I will neither reprove you for your defective translation, nor correct it for any man's direction: 
(b) Like Translation like truth.  for I see no reason to bestow a true translation, upon a false miracle or forged fable. Other circumstances, as, where this image was said to be kept and brought soorth, etc. I refer the curious Reader, to the foolish 〈◊〉 forged Author. But that all the Catholics of this kingdom may see the reasons that move me to think it to be a fable, be these: all of them gathered out of the body of this fable, falsely fathered upon Athanasius.  
Reason. 1 The first reason, is the occasion: for no small error sprung up in those days touching the blood that issued forth of Christ's side on the cross: 
So several places & persons falsely challenge to them selves that every one hath a proper piece of Christ's cross. Athanasius printed at Paris, 1581. pag. 534, etc. So our jesuits and Priests now, would persuade the Catho.  one sort of Priests said, that they had the right blood, and another sort of Priests in other cities said, that they had Christ's very blood that issued forth of his side: and so the contention among the Priests grew to be very hot (as it is this day betwixt you jesuits and Priests about other matters) whereupon the whole Clergy met together at Caesaria in Cappe●●cia, for the appeasing of this dangerous broil. The reverend Fathers were no sooner set, but upstart Don Petrus Bishop of Nicomedia, & said: Reverend Fathers, I have a little book here of Athanasius, which I greatly desire to present to your fatherhood view and consideration: Sancta Synodus respondit: placet bene, & ut legatur opta●●● The holy Synod answered; we are very well pleased, and desire it may be read. Thus concerning the occasion: which was a solemn Synod, to appease a foolish superstitious contention amongst the lying covetous Priests of that age: when every hedge-priest would persuade the simple people, that he had in his vial the very blood of Christ, which was of force to pardon their sins.  
Reason. 2 The style of this agreeth not with the book which is known to be Athanasius work contra Idola; a mean Grammarian may see it and discern it: and therefore it cannot be his work.  
Reason. 3 Athanasius writ a most sharp tractate against Idolatry, when he was living, and now they would father this fable upon him after his death: and therefore it cannot be his work: for so we should wickedly charge that godly father either with recantation of truth: contradiction in and with himself, or open maintenance of palpable Idolatry.  
It was taken to be Athanasius work, only upon the credit of the Pope's stipendary Reason. 4 chaplain Petrus Bishop of Nicomedia, as you may see in the title page, 554. and therefore is not his work by open confession.  
The time bewrays the forgery; for this thing should be done by report of your Reason. 5 own stories, seven hundred and threescore years after Christ, 
Sigebert in ann. 755  under Constantine the fift, yet coloured with Athanasius name, as written by him, that was dead four hundred years before this matter happened, and therefore plain and palpable forgery.  
It was imagined to be done some twenty years or thereabouts, before the second Reason. 6 council of Nicene, as a preparative for the planting of images in Churches, 
Actione quarta, synodi 2. Nicenae. tom. 3.  in which Council it was accordingly performed, and this fable registered in the same, as a sure foundation for such a building, and a fit proof for such a proposition.  
Now let the indifferent Reader peruse at his leisure, but the seven chapters of this Treatise, and he shall scarce read one line without a lie. Yet superstition blushed not to in sert this fable into this father's work. But if we should tender such proofs, and preach such fabulous stuff for sound divinity to the people, you would call us sots and souleslaiers. But for Christ's sake and the people's salvation, confess your errors and forsake them, with these lying fables: it is no shame to forsake sin, but it is dangerous when sin forsakes you. And so to your next proof.   

The sixth part of the 2. proof. Of S. Athanasius.  
108. 
Fitzsimon.  You have often perceived a fordwarnes in M. Rider to reprehend leavings out, and puttings in; begyning and ending, at this place, and not at that. Here also the same, and with like infortunate success, is observed. First he blameth that we leave out, [quasi, as if] I should think, that no wisdom or learning would think that a fault; there being no manner of use of it, to any purpose; or against it. Secondly that I omitted, per manus, by the hands. This omission also should not offend him, both because it showeth against him, that not only by the faith, but also by the hands of the priest, Christ is upon the altar. Secondly, because he omitteth it himself immediately, in these words: which is daily made by the priest spiritualy. Thirdly, he blameth the omission of, spiritualiter, spiritually: which being contained, had well consisted with our doctrine; as well because we believe that spiritual, and corporal, may consist together, which is manifouldly shown: as also, because we teach his being on the altar, not to be a sensible, corruptible, and Capharnaical being, but a true, substantial, real, yet invisible, being. Whereas contrariwise, he is bound to affirm, that in his sacrament Christ is neither corporaly, nor spiritualy: and consequently, spiritual was omitted by me to my own hindrance, and yet not to his advantage. For Fox's Martyrs (to whom M. Rider hath bound himself to consent) do thus instruct; The difference of Doctrine, between the faithful and Papists, concerning the sacrament, is, that the Papists say, that Christ is corporaly under, 
Fox Acts and Monum. pag. 1529.  or in the form of bread and wine; But the faithful say that Christ is not there, neither corporaly, nor spiritualy. The same is the opinion of Musculus, as appeareth in the 96. number, saying; The bread is the body of Christ, 
Muscul. in loc. come. c. de cana n. 2. pag. 327.  neither naturally, nor personaly, nor really, nor corporaly, nor yet spiritualy, nor figuratively, nor significatively: it remaineth after all these that we say, the bread is the body of Christ sacramentaly. We must keep these men at a bay, & at one resolution, & not suffer them to wander now to the word spiritual, then to the word mystical, after to the word figurative: for this is the most sovereign remedy to help, and hurt them; that you keep their noses to the gryndestone of one settled profession. Otherwise you shall ever find them; In nequitia & astutia circumuentionem erroris operantes; 
Ephes. 4.  in wickedness and fraud working the circumvention of error, as the Apostle saith: that is running into all digressions, and variable doctrines, according to the prophet; impij in circuitu ambulant; 
Psalm. 11.  the wicked walk in circuit. For the word, Sacramental, which was their last refuge, I report to the 103. number, to manifest whether it hath not also abandoned them, and left them forlorn.  

The 2. parcel of the 6. part.  
109. M. Rider confessing the general belief of all Christians toward this history out of which our last testimony is produced, in so much as there was a solemn holy day made in remembrance thereof: leaving to confute or examine the words, whereby in it is declared; that the body and blood of Christ, is made on the altar, he betaketh himself to an impertinent disputation, whether S. Athanasius was the autheure thereof. As if the matter approved by 350. Fathers in the second council of Nice, had no other authority, but by being written or not written by S. Athanasius.   

The third parcel of the sixth part of the second proof.  
110. FOr a man of M. Rider's quality, it should seem strange, if he would oppose himself against such venerable authority, without urgent & undoubted proofs. His first motive not to believe it, is, that there was errors sprung concerning the blood issueing from that image; for reforming whereof, a Council was assembled. Is this a reason to deny a matter what mystery of religion is there, but errors have sprung touching it? And why should concils be collected, but to reform errors? How wise the first exception is, let God and Man judge. The second reason of his, to distrust it, is; that the style is not the same, which Athanasius observed else where. But this might proceed from the interpreter. And the like argument might be made, that S. Paul was not autheur of the epistle to the Hebrues; nor S. John of the apocalypse; because their style is altered. Yet few sober protestants, but would blush to misdoubt them to be the autheurs. The third reason: Athanasius wrote against idolatry, therefore he wrote not this idolatrous history. To this I answer, that worshipping of images was not counted idolatry during S. Athanasius his life. 
Nicephorus lib. 6. c. 27.  Witness Nicephorus glorious testimony to that effect, saying: Zenaias iste primus (an. 493.) o audacem animum, & os impudens! vocem illam evomuit) Christi, & eorum qui illi placuere imagines, venerandas non esse. That Zenaias first, anno 493. O desper at mind, and impudent mouth! vomited out that voice: the images of Christ, and them that pleased him, not to be reverenced. Wherefore the writing against idolatry before Zenaias, your opinions patriarch, might proceed from a commender of worshipping images. For, by whom was ever idolatry abolished, but by the defenders of such worship? Have ever protestants converted any countries from idolatry? how are they named? What histories recount then? Tertullians' saying of them is daily verified, de prescrip. cap. 42. Hoc esse negotium illis, non Ethnicos convertendi, sed nostros evertendi, & hanc captare gloriam, si stantibus ruinam, non si iacentibus elevationem operentur. This to be their employment, not to convert pagans, but to pervert believers: and to make it their glory, if they can cast down them that stand, and not to lift up them that are fallen. The fourth reason is, the book was esteemed to be of Athanasius, by credit, and report of Peter bishop of Nicomed. therefore it was not of Athanasius by open confession. A fit [therefore] for such a scholar. The bishop of Nicomed. did commend it as the book of Athanasius, therefore by open confession, he said, it was not the book of Athanasius; How did he then commend it to be the book of Athanasius? That it is said, this bishop to have been the pope's stipendiarie, maketh the 110. untruth. That it is confessed therefore, 
The 110. untruth. The 111. untruth.  not to be S. Athanasius his work because it was said to be his work, maketh the 111. untruth. 
The 112. untruth. The 113. untruth.  That it is reported by our own histories to have happened under Constantyne the fift, makeeh the 112. untruth. The 113. untruth is, that there is scarcely a line in the 7. Chapters of such book of S. Athanasius but containeth a lie. I remember one Mistress Kirie, an English woman, who dwelled in S. Thomas street in Dublin, anno 1580. to have been replied unto by a poor begging woman who had craved her alms for the sake of god, and our Lady; when the said Mistress Kirie said she would give nothing for out lady, because she was better than she, herself. Mischief said the beggar, take the worst of you both. The same might well be said of the most lying lines in your book, or this here specified. Notwithstanding this assured discovery of his reasons to be most frivolous and ridiculous, or rather lamentable, yet I think of the matter according to the annotations of Baronius upon the 9 of November: that it was not S. Athanasius of Alexandria that was autheur thereof, but some other, (yet very ancient) of that name. And all may think, that this M. Rider's exception against the autheur, is no more to the matter, then if one would say, nothing to be true whose autheur is unknown.  
Catholic Priests. Damascen. lib. 4. de fide orthod. ●ap. 14. floruit 391.  Let us approach in ardent faith, laying our hands in manner of a cross, and let us receive the body of him that was crucified. 

Rider.  111. YOu leave out ei: for it is in the father, Accedamus ei, let us come and approach to him, which is in heaven not on your Altar, or in your miraculous accidents, and then showeth the manner how; in ardent faith; not with mouth, teeth, and stomach. 
Damascen flatly showeth the impossibility of your carnal presence.  So this father is against yourself, for the manner of receiving of Christ, which is spiritual, not corporal. And in the same chapter, the same father saith, Corpus Christi, etc. that Christ's body being united to the godhead, descended not from heaven to the earth, and therefore cannot be in your sacrament corporally and carnally. And as fire and heat be in a burning coal, so, (and more) nearly are Christ's humanity and divinity joined together, so that he which shall touch the coal should taste of heat, and he that should eat Christ's humanity, must also eat Christ's divinity: which is damnable to think, for a man to eat and devour his God. But because this your impertinent proof is your apparent disproof, I will proceed to the next.    

The seventh part of the second proof, of S. Damascen.  
111. I Have seen many nimble Riders, gambole over stools and stocks, in Dublin, on shrovetuesdaye: but such stools, and stocks, as Damascen objecteth against M. Rider in the place by me alleged, so lightly vaunted over, I never could hitherto observe. I might seem to Catholics faulty, that of so much as Damascen tendereth, I afforded so little, and but one testimony only, whereas every line of half the chapter, might testify the greatest opposition that might be against M. Rider. But my affection to brevity, and the sufficiency of what was brought to any man not wilfully obstinate, enforced me thereto. Now at least, attend what Damascen delivereth. First, discoursing by many arguments and examples of the powerful words of Christ, he demandeth; 
S. Damascen. lib. 4. de fide Orthod. cap. 14.  Quid tandem offerri potest, quin ex pane Corpus suum, ex vino & aqua fanguinem suum efficere queat? What possibly may be objected, but that he may make of bread his body, of wine and water, his blood? Secondly, discoursing how some might require, to understand the manner of such conversion of bread and wine into Christ's body and blood; he saith; Tibi item respondeo, spiritus sanctus superuenit, eaque efficit quae orationis facultatem, & mentis intelligentiam excedunt; I answer thee also, that the holy Ghost intermeddleth, 
Ibidem.  and worketh those things, which surpass the uttrance of speech, and conceit of understanding. Thirdly, discoursing, whether Christ localy descendeth from heaven to be in the Sacrament; he saith; Non quod assumptum illud corpus è caelo descenderit: 
Ibideus.  sed quia panis ipse ac vinum in corpus & sanguinem Dei immutantur; Not that his body assumpted descendeth from heaven; but because the very bread and wine (without such descension) is changed into the body and blood of God. Whereof he addeth, that; modus eiusmodi est, 
Ibidem.  ut nulla ratione indagari queat; the manner is such, as by no reach of reason it can be conceived. Fowerthly, discoursing whether good and bad do receive such mystery: he answereth, they do, thee good, 
Ibidem.  in peccatorum remissionem & in vitam aeternam; to the remission of their Synns and everlasting life; the bad, in poenam & supplicium, to their pain and punishment. Fiftly, discoursing (as if he were a prophet, to prevent heretical opinions) whether the bread and wine be only a figure or sign of Christ's body and blood; he answereth; 
Ibidem.  Nec verò panis & vinum Corporis Christi figurae sunt (absit enim hoc) verum ipsummet Domini Corpus divinitate affectum; In no manner bread and wine are a figure of the body of Christ (fie upon that) but the very body of our Lord conjoined with his divinity. Whereunto he addeth that Christ said not; Corporis & Sanguinis signum, sed Corpus & Sanguinem; the sign of his body and blood, but his body and blood. Sixtly, discoursing of the manner to approach, he prescribeth the humble and devout manner, contained in the testimony or allegation which I first propounded. These lets, nay these mountains interposed in M. Rider's way, by Damascen. yet his flying Pegasus, or horse (namely his deceitfulness) found no difficulty to transport him beyond all, and to cause him to affirm that the passage was plain and favourable. But many dream they are far voyaged, when they are found far deceived.  
In the mean time, as you a little before have observed his great sympathy, and union with Puritans: so now I crave your attendance to perceive like concourse with infidels, and such heretics, as make Christ's divinity to have suffered. 
Luther tom. 7. serm. de Eucharist. fol. 335.  averroes, that wicked Infidel (saith Luther) loaden with sin, accuseth us christian's, as the most wicked of the world, for eating, and devouring of our Cod. What say you is not the same reproached to us, by M. Rider? Is not this a perfect agreement with impious infidels? But I would fain have his resolution: if (as he said before n. 96.) it is like treason to offend against the picture of the Prince, as it is against his person: Why it is a greavouser imputation, to eat Christ himself, then to eat him (according to the Protestant imagination) in his representation figure, or picture? Let him escape the brunt of this objection; without failing in what he said before, or what he saith here, and his wisdom shallbe accounted greater than accustomed. For thus I make it in form of argument. He that receiveth Christ's seals unworthily (saith M. Rider n. 96.) committeth high treason against Christ: therefore it is as grievous an offence to devour his seals unworthily as to devour his body. Because, saith he, it is like offence, to disgrace his garments, as his person. And consequently in eating their supper as the seal of Christ, they offend (according his discourse) no less than in eating Christ. Also if they may eat the seals without offence, so, as lawfully may they eat his flesh, he assuring them, that unless they would eat not his seal but his flesh, they should have no life in them. Secondly, if as he saith, what is done to Christ's humanity, the same must be done to his divinity: How can he avoid, whereas that Christ according to his humanity was whipped, 
Vide num. 37.  pierced, & put to death, but the same must be thought fulfiled against his divinity? O glorious, and godly friend of Christ's divinity! How we and our doctrine determine that Christ both according humanity, and divinity, is eaten, and received without detriment and corruption, already is so often related, as it needeth not to be here repeated. The residue of such blasphemies against the death of Christ's Divinity, as is here inferred against the words of Christ, & his institution that we should eat him, (that is religiously receive him into our stomachs) may be found plentifully in the examination of protestancy, 
The 114. untruth.  toward the Articles of our creed. The 114. untruth can not be denied, in saying; Damascen is against us.  This bread is bread before the consecration: but when it is consecrated, 
Catholic Priests Ambr. de sacramenti● lib. 4. cap. 4. floruit. 400.  of bread it is made the flesh of Christ. 
112. ALL this we grant to be true, but you come not to the point, 
Rider.  whether Christ's flesh be made of bread by way of transubstantiation, that is, by the changing of one nature or substance into another, by hoc est corpus meum; this is our question, but you dare not touch it because you cannot prove it, But seeing you recite fathers by pieces and patches, taking that you think will fit your purpose, and leaving that which would cross your course or weaken your cause; I will for the truth sake, and the Catholics good add that out of Ambrose, which I am sure some of you would wish out of Ambrose. If you had read a few lines more, you should have heard him tell you another tale, and have expounded himself in this place: 
In the same chapter.  his words be these; Si ergo tanta vis est in sermone Domini jesu, ut inciperent esse qua non erant quanto magis operatorius est ut sint quae erant, & in aliud commutentur? If there be such a force in the word of the Lord jesus that the things which were not, began to be, how much more can it work this, that they shall be the same they were, and yet be changed into another thing? And then bringeth in an example, how a thing may be that that it was, and yet be changed. Tu ipse eras, sed eras vetus creatura, etc. Thou thyself waste: but thou wast an old creature: after, when thou wast baptized, thou begannest to be a new creature: wilt thou know how, a new creature? every one saith the Apostle, that is in Christ, is a new creature. Learn then how the word of God is accustomed to change every creature: and when he will he altereth the course of nature. If you had read or known this, you would never have alleged the other, for his example is this: as he that is baptized suffereth no material substantial or corporal change, rhough he be borne a new spiritually, and put on Christ. 
Vide dist. 2. de consecr. cap. quia corpus page 432.  But he his changed not losing or altering the body or soul which he had: but in attaining the grace which he had not. And so the change is accidental, not substantial, as from vice to virtue. So in substance the bread and wine are the same they were before, but in accident or quality, they are turned into another thing, of common bread, made a Sacrament.  
So Chrisostome amplifying the change of bread in the eucharist, 
Chrisost. in Matth. hom. 83.  he addeth immediately withal: Sic etiam in baptismo: even so there is the like change of water in baptism, as of bread in the Lord's Supper: but that is not of substance, but in quality, respect, or use, and so in this.  
And this change is not in casting away the substance of bread or wine, 
Dialog. 1. cap. 6.  but in casting grace unto them: As Theodoret saith, Non naturam ipsam transmutans, sed naturae adijciens gratiam not changing nature, but adding grace to nature. 
Ambrose de ijs qui initiantur cap. 9  But who can better expound Ambrose his meaning then Ambrose himself? who saith, Ante benedictionem etc. before the blessing of the heavenly words, it is called another kind: after the words of consecration the body of Christ is signified: doth not say, is the body of Christ, but signifieth the body of Christ. And else where. 
Ambr. 1. Cor. 11.  In comedendo & potando, etc. In eating & drinking we signify the body & blood that were offered for us. And again he saith, Quod est figura, 
Ambr. de Sacramentis lib. 4. cap. 4.  etc. which is a figure of the body & blood of the Lord. But of this we have sufficiently spoken before.  
And thus now the Reader may be sufficiently satisfied that the change is not natural, but mystical, not of substance, but of accidents and qualities. And so bread remaineth in substance, but is changed in mystery. And so is bread made the flesh of Christ, not by your miraculous transubstantiation, but by mystical & Apostolical benediction or sanctification, not in changing the nature of it, but adding grace to it, as beforesaid. And thus Ambrose hath answered Ambrose. And if you would read him without partial affection, he would withdraw you from this your imagined opinion. But now to that which followeth.   

The 8. part of the second proof of S. Ambrose.  
112. FIrst he affirmeth, that all we produce out of S. Ambrose is true: yet that we want in words our purpose of Transubstantiation. He might be ashamed, to disable the right honourable Deputy and Concile, to whom he dedicated his book, in exhibiting before their eyes the most manifest, the most palpable, and the most forcible allegation that could be imagined for transubstantiation; and such one as possibly can not be true, but transubstantiation must be acknowleged; yet to dazzle their eyes, and delude their judgements, as if he would persuade them, they did no wise see in those words what all judgements must needs conceive, unless they were bewitched. For what is transubstantiation, but a conversion of one substance into another, no thing of the former substance remaining? And in these words of S. Ambrose, is not it said, that bread was before consecration: and not remaining after it; but contrariwise that it is made the flesh of Christ and consequently transubstantiated? Are not the words following, selected out of S. Ambrose to testify by example, a conversion of one substance into another, thereby to persuade our belief of such conversion of bread, into Christ's body? This is to use the L. deputy, and Council, as the jews used Christ in buffeting their profession, with main strokes, in the mean time as if they had been buffmen blind, demanding them that they should tell, what had smitten them or been against them: Or rather inforceing them to believe by such strokes they had not been harmed, but rather greatly pleasured, and much advantaged For, S. Ambrose the easier to prove such conversion of bread and wine, he exemplifyeth by many other conversions of Moses rod into a Serpent; the rivers of Egypt into blood; of the read sees into that firm solidity, that they stood of themselves divided; of jordan returning against nature backward; etc. after which he bringeth the creation of heaven, and earth made of nothing by the puissant words of God. Whereupon he inferreth; If God's word could make things to be, which were not; how much more can he make of things that were, things to be? And by consequent; how unchristian is it to think, but his words this is my body, this is my blood, do not convert bread and wine into his body, and into his blood? And then he concludeth; Ergo tibi ut respondeam, non erat corpus Christi ante consecrationem, 
S. Ambros. l. 4. de sacram. c. 4 & 5. & lib. 6. c. 1.  sed post consecrationem dico tibi, quod iam Corpus est Christi; Therefore that I may resolve the, it was not the body of Christ before consecration, but after consecration, I say unto thee, that now it is the body of Christ. 
2. Cor. 6.15.  What society is there betwixt light and darkness? what agreement betwixt Christ and Belial? what participation betwixt the faithful and the Infidel? that is betwixt S. Ambrose, and M. Rider? S. Ambros, telling by so many proofs, and examples, a true conversion (in so significant words) of bread into Christ's body, by consecration: M. Rider denying such conversion, and such consecration. Nay believe him, and Ambrose hath not a word against him: but if he were red saith he without partial affection, he would withdraw us from our opinion, and make us think no otherwise then as good Protestants. With what affection then did Causeus, and the Centuriasts, 
Causeus dial. 8. & 11. centur. 3. c. 4. pag. 54. & 81. Calu. in libello de caena, & de vera reformat. Zuingl. to 1. Epichir. de Canone missae fol. 183. Cartwr. l. 2. pag. 513. & lib. 1. pag. 94. S. Hilar. l. 1. de Trinit.  read him, when they said, he was be witched by the devil? With what affection did Caluin, and Zuinglius read him, when they professed he stood for Papists, in establishing this incruental Sacrifice? With what affection did Cartwright read him; when he said, the bringing in of his authority was a moving and sommoving of Hell: and that he held divers things corruptly? But because all may know who is a good reader without partial affection, I will define him, in the words of S. Hilary. Optimus ille lector est qui non cogit illud dictis contineri, quod ante lectionem praesumserit ad intelligendum, sed qui doctorum intelligentiam expectat; He is the best reader, who doth not wrest that to be contained in evidences, which he before presumed, to be understood, but he who expecteth the exposition of Doctors.  
Now S. Ambrose by Catholic and Protestant Doctors, is allotted and assigned to me against protestancy: whether then of us, have read him without partial affection? This saying therefore, against such authority, maketh the 115. untruth. The 116. 
The 115. untruth. The 116. untruth. The 117. untruth. S. Ambros. lib 4. c 4. & 5. & lib 6. de Sacram. c. 1. The 118. untruth. The 119. untruth.  that we have not showed whether Christ's flesh be made of bread. The 117. that the instances of such conversions mentioned by S. Ambrose, should be dislyked by us. The 118. that he bringeth our spiritual change, from an old creature to a new, to impugn the corporal change of bread into Christ. The 119. that S. Ambros proveth the change in this matter, to be only in quality. For in the same place he saith, that wine, Sanguis efficitur qui plebem redemit; 
The 120. untruth.  is made the blood which delivered the people. The 120. that after consecration Christ's body being signified present, 
〈◊〉 12●. untruth.  should therefore not be present. The 121. that because there is a figure mentioned therefore there is not a substance: as appeareth in 31. 39 42. 46. numbers. 
●he 122. untruth.  The 122. that it may be collected, that bread still remaineth: it being expressly said by S. Ambros; Vbi accesserit consecratio, 
Loco citato.  de pane fit caro Christi; When consecration is pronounced, of bread is made the flesh of Christ. And in having by such assignation obtained S. Ambrose, give ear to know how great a treasure I have purchased, and that by an old and great reformer, even Pelagius himself. 
S. Aug. li 4. de Nupt. & concup. c. 3.  Pelagius sic laudat Ambrosium ut dicat: B. Ambrose episcopus, in cuius praecipuè libris Romana fulget fides, qui scriptorum inter latinos flos quidam specios●● enituit, cuius fidem & purissimum in scriptures sensum, nec invidus quidem aus●● est reprehendere. Pelagius so praiseth Ambrose as he saith: B. Ambros Bishop, in whose books principally the Roman faith reshyneth, who among the Latins as a beautiful flower flourished, whose fidelity, and pure sense in the scriptures, the very malignant durst not reprehend.  
Catholic Priests. Chrisost hom. 51. in cap. 4. Math. floruit 410.  Not only the Sacrament, but the body of Christ is propounded unto us, not that we should touch it only, but that we should eat it. 

Rider.  113. GEntlemen; it is in the 51. Hom, of the 14. chapter of Matthew, not in the fourth: though it cost me great labour to find the place, yet I blame not you, it might be the writer, not the Author: and if it were the Author, it is but the slip of his pen, and therefore in discretion pardonable.  

Still you run from the manner to the matter.  But you allege it very impertinently and improperly: still proving the matter never denied: and skipping the manner which I urged, and you should answer. But if you had read a few lines more, Chrysostome would have told you the manner how Christ is to be received, not by your mouth, teeth, throat or stomach; but Magna cum fide, mundo cum cord, with great faith and a clean heart. You stopped before your full period, 
This father is wholly with us, & therefore unadvisedly brought in by you.  which is in you still a great fault: & will keep still the Catholics by this your means in great blindness and doubts: who believes when they hear you allege one sentence of a Father, that all his works are suitable to that, judging him to speak on your side by the sound of the ear, not by the touch of knowledge: whereas if you would read a Father yourselves from the beginning of a controversy to the end, though it were painful unto you, yet it were profitable unto you and the Catholics, than you should see the thing plainly by the father expounded, which is by you often and too much wrested.  
Read this father upon the seventeenth Homily upon the tenth of the Hebrews, and 1. Cor. 11. Hom. 27. and you shall find him there condemning your carnal presence, mass, with your sacrifice, whereby you may perceive in this point your opinion new and doubtful: and our religion old and certain.  
But though this place be impertinent to prove the main, which is our question, yet it proveth with us against you, that Christ must be eaten by faith spiritually, not by the mouth carnally, and that overthroweth one of your chief pillars. And so to your next proof.   

The 9 part of the second proof of S. Chrysostome.  
113. COnsider I request you Christian Readers, 
Fitzsimon.  a desperate dealing in my gentle friend M. Rider. You may well remember, how Fox and Musculus, nu. 108. n. 96. 
Vide fusèn. 96. 108.  rejected all other manner of Christ's being in the Sacrament, beside a Sacramental manner: which Caluin nu. 96. saith, is the brazen wall against all encounters of adversaries to his opinion. You also may well remember, how M. Rider relieth to the phrase sacramental, thinking (n. 103. etc.) as oft as it is mentioned, so oft to stand for his purpose. 
S. Chrisost. Hom. 51. in cap 14. Math.  now here in this testimony S. Chrysostom (as he seemeth) wresteth from them this word sacramental: denying Christ to be only as a Sacrament, and affirming that beside the sacrament, we both eat and touch the very body of Christ. What then was M Riders, as I said, desperate dealing? to leave the matter and bid us read else where, here and there, and we should find wonders. There was a certain preacher in Paris, 
A preacher in Paris.  woe for pointing his audience to autheurs by him named, himself not producing any allegation out of them, but saying seek here in such a one, and there in such another, and you shall find store. Whereby he was named by all generally, the poster over to seek, where nothing could be found. judge you, whether my Cavaliero, was not his scholar. Can such a main assault, and by that golden mouthed Chrysostome as M. Rider worthily termeth him, have no better resolution? Now in deed (that I may always deal uprightly) S. Chrysostom, toward any other than such mates, doth not in the place cited, say, not only the Sacrament, but not only the garment. Whereas therefore with them, the sacrament is made no better than a garment, or bare representation of Christ, and that S. Chrysostome instructeth; 
S. Chrysost. loco cit.  that not only any such outward garment is in the Sacrament exhibited unto us, but corpus ipsius; non ut tangamus solummodo, sed ut comedamus & saturemur; his own body, not only that we might touch it, but also eat it, and be satiated: it seemed all one sense against such (as I said) companion, to have translated sacrament, or garment. For they compare the sacrament to Helias cloak, and inform that it is not more conjoined with Christ's body, 
Witaker against M. Martin. pag. 11.  than such cloak with Elias, he being translated, and the cloak remaining with Elizeus. Whereby, as I imagine, M. Rider knowing what I could reply, if he had made any difference betwixt Sacrament and garment, left such translation uncontrowled. But think you, that M. Rider to the passage of Chrisostom alleged, hath said nothing? you are deceived. For he answereth, that we run from the manner, to the matter. Marry he telleth you not how: but, because those two words, had some consonance in sound; having only coupled them together, as hunters do hounds of like colour and proportion, he taketh his leave, and is galloped away. I have some time noted the same refuge, & evasion to the same words, in Latimere, of whom Fox pag. 1325. col. 1. num. 27. delivereth his answer, saying; It is true as touching the matter; but not as touching the manner of the thing. The same is repeated in the 70. number following, in a plain contradiction of itself in this former place. So that it serveth as a common place, or answer, to all objections, and as a harborough against all fowl weather, as well for friends, as foes. For be it to the purpose, or against it, yet they that know not what matter, and what manner is, may surmise some answer given. But I pray you (gentle Readers) to conceive (the matter of the B. Sacrament being Christ's body; & the manner, to be substantialy, really, truly, present therein, and therewith) whether have I declined, either the one, or the other, alleging S. Chrisostom as before.  
Secondly he answereth, that the receiving should be (according to S. Chrysostom) with a great faith, and a pure hart. To which I reply, port of those words there in deed to be mentioned; to wit, with a great faith: the residue to be a patch in that place, of M. Rider's making and foisting to the rest. Next I reply, the words immediately following, 
S. Chrysost hom. 5. in cap. 14. Math.  to expound S. Chrysostom, and all other Fathers commending a faithful receiving; to be clean opposite to protestantry. The words are; Cum fide autem accedere, non est ut tantummodo propositum corpus recipias, verum etiam multo magis ut mundo cord tangas, & sic adeas quemadmodum ipsum Christum; for to approach by saith is not, that th●● shouldst only receive the body propounded, but also much more that th●● shouldst ●uch with a clean heart, and so repair as to Christ himself. Protestants, imagining that no body of Christ is propounded to be received, and that repairing should not be as to Christ himself, but as to his bare appellation, figure, resemblance: what right have they any more, to talk of receiving by faith, expounded thus by the Fathers? Do they not know S. Chrysostoms' mind, (& consequently of the rest) that the faithful receiving, 
Chrysostom. hom. 60. ad pop.  is to include Christ substantialy, and not to exclude him? Witness these words; Semetipsum nobis commiscet, non side tantum, sed & ipsa re; not by faith alone, but in very substance. What have Protestant's to claim in S. Chrysostom? he saying: that Christ alloweth his flesh, 
Idem hom. 45. in cap. 6 joan. Idem lib. 3. de sacerdot.  tangi, & dentibus infigi; to be touched, and chewed with teeth. He saying: that, Christ sitting with his Father, (whereat he exclaimeth, o miraculum! o Dei benignitatem! o miracle! o bounty of God) & in the ipso temporis articulo omnium manibus pertractatur, in the very same instant of time, is handled by all men's hands. What could the Pope himself; or greatest papist, say more repugnant to the hart, and foundation, of protestancy, in this controversy?  
Therefore the 123. untruth can not be denied, 
The 123. untruth.  in saying in the margin, that Chrysostom is wholly with protestants. Alas, M. Rider, are you ignorant how contrary such saying is to Cartwright, 
Cart. lib 2. pag 524. 525. 526. Item pag. 107. lib. 3. pag. 89. 90.  affirming, it is dangerous to allow Chrisostomes' proceed? Alas, are you ignorant or a despiser of the prophet's words; quid apponatur ad linguam dolosam? sagittae potentis acutae. What shallbe reserved for a deceitful tongue? sharp arrows of the powerful; cum carbonibus desolatorijs; with coals of desolation. Truly as the wiseman saith, or rather the holy Ghost; 
Proverb. ●.  Deus non indiget vestro mendacio, ut pro illo loquamini dolos. God needeth not your untruth, that for him you should utter deceits, or, which is all one, to affirm to have them favourers, who as instantly, and earnestly as they may, disprove, and condemn your persuasions, as the chief of your own fraternity acknowledge toward S. Chrysostom. The 124. untruth is, 
The 124. untruth.  that it cost you great pains to find our allegation as we had quoted it. For, unless the fourth number being put for the fowerteenth, might have driven you to pains; yet the 51. homily being specified upon S. Matthew, it had been sufficient to ease you of other pain, than what the finding thereof ingenered in your guilty mind. The 125. untruth is, 
The 125. untruth.  that the allegation is impertinent; and that we run from the manner to the matter. This is often propounded but never expounded. In all your book, to my remembrance you tell but once, and that by glancing, that the matter of the sacrament is Christ and all his merits. n. 121. such matter S. Chrysostom in our allegations certyfieth to be in our Sacrament, denying his being only sacramentaly, or by faith only, and affirming to be Christ himself, he that sitteth, at the right hand of God; and that in manner aforesaid. It is time now for variety sake, to invent two other words of one consonancy: or to tell in particular, where we omit, either matter, or manner, deceitfully. For your bare affirmations have cracked their credit. The 126. 
The 126. untruth. The 127. untruth.  that Chrysostom after a few lines would have told us not to receive Christ by mouth, or teeth of stomach. The 127. that I stopped before my full period; For the suffrage alleged ended at a full point: and what M. Rider adjoineth, is not in any one point, in all that homily. The 128. 
The 128. untruth.  that this Father else where condemneth our doctrine. Marvel not to find untruths more plentiful in this his distorting the Fathers from us. For as it was a loud untruth, dislyked (as appeareth) by all learned protestants in the world, to claim the Fathers as friends or approvers of protestancy, and adversaries to the Catholic Romain truth: so can it not be supported, but by infinite untruths in discussing the particulars. How often this is verified in all this treatise, toward S. Chrysostom in particular, appeareth manifouldly.  
Catho. Priests. Cirill in joh. lib. 4. cap. 13 floruit. Anno 423.  We ought rather to believe in Christ, & humbly to learn of him; then like drunke● sots to cry out, how can he give us his flesh? 

Rider.  114 GEntlemen: I wonder you bring in this for your proof: alas: this is nothing pertinent to our matter in hand, we cry not how can he give us his flesh? For we know that he gave his flesh for us substantially on the cross: mystically in the Sacrament: & spiritually in his word. And therefore this might have been rather well spared, then ill applied: nay by your leave, there is no such sentence in that place, as you precisely allege: some such sound of words he hath, but no such carnal sense. But read the chapter through, and these marginal quotations, 
Cirill lib. 4. cap. 14. 21. 22. 24. lib. 11. cap. 26.  & you shall planly see how you are deceived. For what soever he speaketh in all those places, is nothing else but to confirm and explain our spiritual union with Christ our head: and for that purpose brings in for example, the near and natural union & conjunction of the vine and the branches, head and members, & so of Christ and all believers. So this being less pertinent than the rest, shall have a more short (yet a sufficient) answer then the rest.   

The 10. part of the second proof, concerning S. Cyrill Alexandrinus.  

Fitzsimon.  114. ANy other adversary, having M. Rider as I have him now over the hip, how would he canvas him? First by the 129. untruth, 
The 129. untruth.  he denieth such words to be found in S. Cyrill in that place. Let his friends thereat blush for him, 
S. Cyrill. in joan. l. 4. c. 13.  because himself can not. In the name of God, how could these words of S. Cyrill be otherwise interpreted? Quartfield credidisse Christo potius vos oportuit, & si quid arduum videbatur, ab eo humiliter petere, quam veluti temulentos clamare, quomodo potest hic nobis suam carnem dare. All the dictionary Doctors in his parish, can not more faithfully translate these words, then as our allegation beareth. Let all excusations of man's reach, be conjoined, and it will not salve this denial, but either it must be from profound ignorance, or bottomless impudency. I a little before advertised n. 113. that M. Rider resembled the preacher in Paris, called seek here, seek there, where nothing mentioned could be found, whether now also it be not notoriously belonging to his dealings I resign to every one's examination. If before I had encountered any short chapters as now I do one not very long; I would have translated them or part of them, some one time or other, to testify his frivolous assignations, and vain flourishes in his extremities. Once for all, acknowledge by the foresaid alleged chapter of S. Cyrill faithfully translated, whether the fear of God, and regard of all examiners of his fidelity, hath not abandoned him.  
The 13. Chapt. of the 4. book of S. Cyrill upon S. John, faithfully translated, to testify the fidelity of Protestant citations.  
THe jews therefore did contend among themselves, saying; how can this man give us his flesh to eat? Christ therefore said unto them. All things are plain and right to them, who (as it is written) have found knowledge, but to fools the most easy things seem obscure. But the honest, 
Prou. 8.  hearer and wise, what he hath understood, he commendeth to the treasure of his mind, not being letted by any conceit: and if any thing they be hard; by much, and often seeking, and demanding, at leinthe he obtaineth: imitating hunting hounds, which here, and there seek their game. 
Esa. 12.  The prophetical words note the wise man to be inquisitive, saying: searching seek, and dwell with me. For we are always so to inquire, that we may dwell with him, and not be borne to strange opinions. But thus the malignant mind doth not. For what soever it understandeth not, straight through arrogance it rejecteth as frivolous and false, yielding to nothing, nor thinking any thing above itself: such as we shall find the jews to have been. For it behoved them who had perceived the divine virtue and power of our saviour, by miraculous signs, willingly to embrace his speech, and if in any thing there seemed difficulties, to seek their solution. They did altogether the contrary. And how can this man give us his flesh? Of God not without great impiety they cry together, and it came not into their minds that there was nothing impossible to God. 
1. Cor. 2.  For whereas they were carnal (as Paul saith) they could not understand spiritual things. But folly to itself seemeth so great a mystery. But I pray you, let us make great profit by other men's synns, and yielding strong faith to mysteries, never in so high things, let us once think, or utter, that How? for this is a jewish word, and cause of extreme punishment. Therefore Nicodemus also when he said, How can these things be? he heard worthily: art thou a master in Israel, and art ignorant of these? Therefore by other men's offence we being instructed, when God worketh, let us not demand, How! but leave the knowledge, and way of his work, to him alone. For as no man knoweth what God is according to nature, yet is justified by faith by believing that he will reward him that seeketh him: so being ignorant of the reason of his works whereas by faith he doubteth not that he can do all things, he shall obtain no dispiseable rewards for this good disposition. And truly, so God exhorteth us to be disposed by his prophet isaiah, my cownseils are not as your cownseils, nor as your ways, 
Isa. 53.  are my ways, saith our lord: but as heaven surpasseth the earth, so are my ways above your ways, and my thoughts above your thoughts. So he who in knowledge and virtue from God is so excellent, how may he not work so miraculously, that the reason of his works surpass the conceit of our minds. Dost not thou behold what is done by men of handy craft? they seem to tell us some times incredible things: but because we experience them to have fulfiled like things, we lightly believe they may do them. How then are they not worthy of greatest torments, that contemn God maker of all things, as to say [How] in his works? whom they know to be the giver of wisdom: whom the scripture hath tawght us to be almighty. 
Math. 19  If therefore thou o jew, will yet cry, how: such thy ignorance I imitating, willingly will crave, how wenst thou out of Egypt? how was Moses rod converted into a serpent? how was the leaprie hand suddenly restored to former state? how were waters changed into the nature of blood? how went the Father's dry through the seize? how by wood did the bitterness of waters change to sweetness? how did waters issue out of the rock? How did jordan stand? How did invincible Hierico fall by a cry only? Innumerable are the things, in which if you require How, you must necessarily overthrow the whole Scripture, contemning the doctrine of the prophets, and the writings of Moses himself. Wherefore you ought rather to believe in Christ, and if any thing was hard, humbly to learn of him, then like drunken sots, to cry out how can this man give us his flesh. Dost not thou see, when you say these things, that together with that voice, great arrogance is discovered?  
Behowld Christians: this is the chapter, which (saith he) being, read through, would testify that we are deceived. This is the chapter, which as he saith, containing nothing but our spiritual union with Christ, bringeth in for example the conjunction of vine and branches, head and members etc. This is the chapter, which he wondereth that we would allege for our proof. This is the chapter, which is nothing pertinent to the matter in hand. You perceive yourselves, 
The 130. 131. 132. 133. untruth.  the 130. 131. 132. 133, untruths, most malapertly avouched, to abuse your patiences, and to deceive your souls, you perceive his confident appeal to autheurs, posting to seek here and there, where he and his cause are utterly destitute. I would to God I could set before the eyes of all men, the golden chapters and instructions of primative Fathers in manner as this of S. Cyrill: that all might perceive how by reformers they are betrayed by false pretences of reformations, forsooth according the doctrine of the primative Fathers, when and whilst they are a seducing, to deformations, of all primative godliness, and religion, which by the primative Fathers were most commended.  The bread which descended from heaven is the body of our Lord, 
Catho. Priests. Hieron. ad Hedib. Q. 2. floruit Anno 4●4.  and the wine he gave his disciples is his blood. 
115. THis place in deed is in his third Tom. pag 142. 
Rider.  There was a learned and godly woman proposed twelve questions of divinity to Hierome: wherein, & of which she desired resolution: For in those days, it was lawful for women and all men to ask doubts touching religion; and for their further instruction & consolation might read God's word, & freely confer touching matters that concerned their salvation. And this greatly blemisheth your Roman doctrine, that will have neither men nor women to read divinity, & the reason is this, lest they should see your errors, and forsake your profession. For this is your strongest tenure, 
Mark this ye Catholics.  to keep them in blindness with idle ceremonies, dumb shows, & Latin service. But I trust in Christ shortly to see most of their eyes opened, that will discover your privy plots, & discourage your haughty stomachs, and generally forsake your new religion, being in deed but man's invention.  
This is the second question of the twelfth, but you omit some words, & cut off some, which obscures the matter. But if a little charitable chiding would make you more painful in your books, and less careful to please men's humours, I could find in my heart to bestow it upon you, but praemoniti, praemuniti: you are now forewarned, I hope you will be here after better armed, or better, minded: which I wish with all my soul as to myself. But your proof is thus in Latin. Si ergo panis qui de caelo descendit, corpus est Domini, & vinum quod discipulis dedit, sanguis illius est novi Testamenti, qui pro multis effusus est in remissionem peccatorum, judaicas fabulas repellamus, etc. If therefore the bread that descended from heaven be the body of the Lord, and the wine which he gave his disciples, be his blood of the new testament which is shed for many for the remission of sins, then let us cast away all jewish fables.  
Here you omit Si ergo, and novi Testamenti qui pro multis effusus est in remissionem peccatorum. If therefore: and of the new Testament which is shed for many for the remission of sins: All this you have left out, which was ill done.  
What now can you gather out of this, to prove that Christ's body is made of bread, and his blood of wine, no substance of either creature remaining, but only Christ's carnal presence as he was on the cross? Surely here is not one word, silable, or letter to prove it, but the contrary. You wronged the father so to mangle him: yet as you deliver him, it proveth nothing of the manner of Christ's presence that is in question, but the matter never in controversy: for saith she to this learned ●●ther, if therefore the bread which came down from heaven be the body of Christ so she speaks of Christ's divinity, that came down from heaven: (for his humanity did not) and our question is of his humanity by transubstansiation in the Sacrament: so that this proof nothing sorteth your purpose. And the blood here spoken of, is his blood of the new Testament shed on the cross, not in the Sacrament: once for all, not for any that pleased the Priest. And therefore as she said, judaicas fabulas repellamus, let us cast away jewish fables: So in God's name for the love of God's truth, and of the people's salvation, cast ye from you all Munkish fables, and forged legends, that have misled the people into this blind superstition, and join with us to teach Christ's precious flock, the old Apostolical and Catholic religion, commanded in God's word, & practised in the primitive Church: that you with us, and we wi●h you, and all in the Lord, may now in this plentiful vintage so labour in the Lord's vineyard (his Church) according to our talents received, that every one of us may deliver his talon with advantage of many souls: and then we shall be patakers of that sweet saying: Well done, th●u good and faithful servant, enter into thy masters joy. Which God grant to us both. And so to the next, as followeth.   

The 11. part of the Second proof concerning S. Hierome. Wherein is discussed, whom, and how, we allow and disallow, to read Scriptures, and heretical books; and whether Protestants, or we, do most Symbolise with jewishness.  

Fitzsimon.  
Cart. lib. 1 pag. 103. lib. 2. pag. 303. 502. lib. 3. pag. 89. 90. cause. ●ial 8. & 11. Fulk. against. D. Bristol. pag. 15. 54.  115. CArtwright saith; there is not such sincerity to be looked for at Hieroms hand, as from others that went before him: That he is a cownterfeit: that he often straineth the text, and for milk some time draweth blood, Causeus saith, that he is no less damned than Lucifer. Fulke; that he was but a railer. Saint Hierome in this allegation, teacheth; the wine given to the Disciples to have been Christ's blood. In the self same resolution to Hedibia, he saith; the bread, quem fregit Dominus, deditque discipulis, esse corpus Domini salvatoris, which our Lord broke, and gave to his disciples, to be the body of our Saviour. Else where he saith; ipse salvator est, 
S. Hieron. ad Damas'. de Filio prodigo.  cuius quotidie carne vescimur, cruore potamur; it is our very Saviour, whose flesh we are fed withal, and whose blood we drink. Come forth M. Rider, and play your wont part; Come tell us what you oppose against this? First, you run half way in your tale, before you stumble at this block, in one only word. At leinthe, hemm, and speak out your mind; surely (say you) here is not one word, syllable, or letter, to prove that Christ's body is made of bread, and his blood of wine. Not one word, letter, or syllable, man? Let other men's wits, and eyes, be judge, how courageously the 134. untruth, 
The 134. untruth.  is delivered. But surely, the baker, and the pillory, once again must not be suffered to part so slightly, but that we may examine his cause by parcels, and yet not in prolix, or tedious manner. That women might ask doubts touching religion, is as lawful now, as in those days. That they might vulgarly read God's word, or the Scripture, seemeth an untruth: at least it is not proved, but only affirmed by M. Rider's word; the value whereof is known. That is was not thought convenient, 
S. Hieron. 103.  I guess by these words of S. Hierome, of whom now we treat. Only the art of Scripture, saith he, is that which every one challengeth. This the chatting old wife, this the doting old man, this the babbling Sophister, this on every hand men presume to teach before they learn it. Nay, more anciently said Tertullian: 
Tertul. de praescripe,  Omnes tument, omnes scientiam pollicentur. Ipsae mulieres haereticae, quam procaces, quae audeant docere, contendere, etc. All are puffd up, all do profess knowledge. The very heretical women, how malapert, how audacious, to teach, to dispute, etc. of which in our 99 number. How like you M. Rider this dislike towards your women's scripturing? But plead well for them, & make much of them, for in my own knowledge you have need to seek credit among them, considering that few or none of them, how base soever, but disdain the marriage with the ministers of the word, and accept of them only for want of others. They might (you say) freely confer touching matters of salvation. If you mean in the Church, S. Paul crosseth your saying; forbidding women to speak in the Church, it not being (saith he) allowed unto them.  
The 135. untruth is, that our Roman religion would have no men, nor women, read Divinity. God bless us: 
The 135. untruth.  How wisely this man discourseth, if this be affirmed in good earnestness. But, because godly divinity of woomen or sound doctrine tending to Salvation, may be known allowed by us; let these following assurances, to this present purpose in controversy, (for all lawful circuiting, should have a referencie always to the centre) testify. Saint Agnes, even by testimony of S. Ambrose, told her audience, this document of divinity, that, corpus Christi, corpori ipsius consociatum esset; 
S. Ambros. Ser. ●0. Paulus Neapoludiaconus de S. Maria Aegiptiaca.  the body of Christ was consociated to her body. Maria Egiptiaca, requested before her departure; divini corporis, & vivifici sanguinis portionem, in vase sacro; part of the divine body, and life giving blood, in a sacred vessel. Other you may find of the female sex in Garetio, 
Garetius in 3. class.  attaining such divinity toward this mystery, that great protestant Doctors never could reach unto. The keeping away of certain books, you say, to be our strongest tenure. First I answer, the phrase of tenure, in that sense wherein at seemeth intended, is new, and impropre. How soever, it bringeth me in the memory, how you reprehending minister Hicoxe, for keeping a Trull, and he you, for you know what: you called him base, and he called you counter. Whereunto, if you conjoin your word, tenure; it may be forgotten, how close the counter in London, and you married together: and divers will or may think by such conjunction thereof with tenure, that his meaning was only, that you song a counter in London, and in Dublin reached to a tenure; and your meaning only, that he song a base, and never could reach higher: without any other mystery, contained in your words. For my part I leave you in your sweet consort, and will answer further to such strongest tenure, 
The 136. untruth.  that it maketh the 136. untruth. Nether shall you escape in this place from receiving a foil at venerable Beda his hands, saying: (in cap. 7. Proverb. refert Iuo, p. 4. cap. 84.) Soli ei conceditur haereticorum libros legere, qui adeò solidatus est in fide Catholica, ut verborum dulcedine vel astutia nequeat ab ea segregari: He is only permitted to read heretics books, who is so founded in the catholic faith, that he can not by craft, or delight of their words be perverted. Also as I observe among yourselves, you debar divers books of ours from reading, as is known to every mean conceit, ryfeling men's houses for them, and forfeiting all them you find, as Lords over all men's goods. And the Lutherans do as carefully debar your books, in all their dominions. Schlusselburg. l. 3. art. 4. de Th. Caluin. showeth that Caluinians debar Lutheran books; and Lutherans, their books, and bodies. And the same to be done by other reformers against reformers appeareth in Gretser Praefat. de iure, & modo, prohib. lib. haeret. Whereby is testified, that, we might (as well as you, or Lutherans) debar such books as are by us known, to be hurtful, if not against the wise, yet against the simple. You know that I abstain from discovering inconveniencies succeeding in our country's by vulgars' intermeddling in Scripture. Whether chief protestants find it very commendable, 
Calu. in praesat. nou. test. Gallici an. 1567.  or convenient, I appeal to these words first of Caluin, that he confessed; Satan hath gained more by these new interpreters, than he did before by keeping the word from the people. Secondly by Luther, (whose later experience, is more to be accounted, than first unseasoned persuasions) saying; 
Luther. l. 1. con. Zuing. & Oecolamp. ●  If the world continue any longer, it willbe again necessary, for the divers interpretations of Scriptures now used, that for the conservation of the unity of faith, we receive the decrees of Concils and fly unto them. By this appears all tenure, and cawtion, used by us concerning the use, ●r refusing, of books among vulgar, to have been deserved. For the ●ther point, that we would have no men to read Divinity: you mistake us, for Richard Hunn, Puritan (of whom in the 124. num●er.) who damned, saith Fox, universities with all degrees and faculties. You ●aue bound yourself to the same verdict, by making such the foremenn of your quest. We, create doctors of Divinity. We, found ●choles, and lessons, to attain it. All the universities of the world, ●re fruits of our faith. How then are we said to dislike that men ●hould read Divinity? where is Divinity, but among Catholics? Erasmus ep. ad Fratres inf. Germ, testifieth Luther and Melancton, to ●aue condemned all sciences as sinful, and erroneus. Smidelin in ●rat. qua candidatis, licentiam concessit, affirmeth the same hatred against degrees of Divinity, among the Zwinglians. Wicleph had a distinct article, that universities, studies, colleges, degrees, are Ethnical, superstitions, and diabolical. Luther serm. Sympos. tit. de studijs, saith, that, ●●udere, hath stultum, in the supin. Whether these reformers, or we, ●e hinderers of men to read Divinity, by these evidences may be assuredly gathered, ignorance M. Rider was affected not by us, but ●y such repyners against schools, and learning.  
That you would fain bestow a little charitable chiding upon us, to make us more diligent; should by us be accounted a favour. For hitherto it hath had little show of charity, which you have used against us; saying our religion is sandy superstition, wicked and damnable heresy and irreligion; our consecration full of uncertainty, absurdity, blasphemy; our whole doctrine hellish and damnable, and fit for to be taught in hell by fends, then in earth by Priests; ourselves but liars, deceivers, heretics, idolaters; charmers, and magicians etc. Therefore we might be glad to have charitable mitigations of these grievous reproaches. Yet, I repeal my word: rather choosing for this cause, your hate then your honours, your contumelies then your compassion. Your often, and vain frequentation of another couple of words, Praemoniti, praemuniti, only for their consonancy, without all occasion; doth argue, there is little store, where such estimation is had of such frivolous repetition. How often in speech, in letters, in printed books, have I heard praemoniti, praemuniti; forewarned, forfortified. I will allow your reflecting the mention of jewish fables against our profession, if you can find any ●ust cause to apply it to us, as I have to you. I intent to make you seem a viper; by making your own brood, and conceits, not to have issued, but by tearing your bowels. Remember, how I have proved in the 36. number, and often beside, not only your profession, but your person, to endeavour to equal the Sacraments of Christ with jewish ceremonies: making Christ to have been as effectually received in Abraham's time, as since his institution of the B. Sacrament. How can this be but a jewish affection? Remember, how by chief protestants mentioned in the 18. number of my examination, and after in the 78. num, I have declared their hate against the new testament, and their invitation to depend only upon the old? How can this be but a jewish affection? Remember how in the said 18. number of my examination, I have showed other Protestants to convict the Puritans Patriarch Caluin, to judaize, and thereupon divers books are lately extant, 
Printed at jene in Saxony an. 1586.  with these and like titles: calvinus judaizans, Caluin tending to jewishness: Admonitio ex verbo Dei quod Caluinistae non sunt Christian●, sed tantum judaei; An Admonition out of the word of God, that Caluinists are not Christians, but only jews, etc. How can this be but a jewish affection● Now, (for varities' sake) learn in another phrase touching the same, how most principal Caluinists have renounced Christianity, and are fallen to jewish circumcision; 
Vide Conrade. Schlusselburg Theol. Cal. & in Catal. Heretic.  As Alemannus, Ochinus, Alciatus, V●la●●●, servetus, Gentilis, Gribaldus, Adam Newser, Gregorius Paulus, etc. Many more, (who would not undertake the pains to be circumcised) were by relation of Protestants as much enemies of the Deity of Christ our Saviour, as any jews. How can this be but a jewish affection?  

Vide Papirium Massonum de episcop. urbis. lib. 4. in Nicol. 2.  Secondly learn, how protestantry had original from a jew, named josephus Albo, familiar with Berengarius, first public founder of your opinions against the B. Sacrament: Whereof, their arguments altogether agreeable against our doctrine, may be a sufficient evidence, 
Cornel. Bertram. de politia judaica. Genevae anno. 1580. The Turkish Alcoran printed in Germany, by the direction of Protestant's. Cal. harm. in Math. c. 26. v. 26. Beza in 22. Luc. 20. Bibliand. l. 1. de paschate Israel pag. 25. 26. 30. Vrban. in 2. part operum. resp. ad 2. lib. Eclegm. c 7. Tremel. apud Bezam. & Biblian. loc. ●it.  that they were altogether consenting in framing them. Thirdly learn, that a great part, of the holy Puritan Consistorial discipline, was borrowed from a jew, named Cornelius Bertram, who dedicated his book of the jewish policy to Beza, and printed it in Geneva: as appeareth by the said book. Fowerthly learn, that the careful printing of the Turkish Alcoran by Melancton, and Bibliander, could likely have no other intention, then to induce Christian people to embrace jewish circumcision, required in that book. Fiftly learn, that Caluin, Beza, Bibliander, Vrbanus Regius, & Emanuel Tremelius a jew, do affirm that Christ's institution of the B. Sacrament, differeth nothing from an old jewish ceremony practised from before the time of Esdras; which ceremony the foresaid Tremelius translateth out of the jewish Talmud. Unto which altogether, in form and fashion, by sitting at a table, by omitting Christ's words ●f institution, by other concourse mentioned in the 68 number, our protestants by all means possible, strive to conform themselves. Lastly learn, that Puritants peculiarly demonstrat a jewish affection, ●y naming their children according to a jewish practice: in so much ●s a certain late Protestant noteth these Puritan nice names: 
Survey of the pretended holy etc. cap. 11. pag. 156.  The ●ord is near: More trial: Reformations: Discipline: joy again: Sufficient: from above: Free gift: More fruit: Dust. To which if I would join the ●ames of Cherubals, and Hollibals in my own parish; you would ●ndoubtedly smile. But I can not trace these men's phrenesies, without hindrance in other more profitable employments. Also by ●heir translations, so earnestly concurring with the jews, that divers protestants have been occasioned, to reprehend them in that behalf: ●s Laurence Humphrey, Castalio, etc.  
Without further Apostrophes M. Rider, upon great and urgent, 
Humfred. lib. 1. de rat. interpret. pag 178. lib. 2. pag. 219. Castal. defence. sua translat. pag. 227.  ●nd evidently approved occasions, by means of such inclination of Protestancye toward the jews, I will use your own words: ●udaicas fabulas repellamus; let us cast away jewish fables, and join with us to ●eache Christ's flock, the old Apostolical and Catholic religion, commanded in God's word, and practised in the primative Church. What agreement can you require in me more, then to jump, and concur with you in one form of speaking? Yet perhaps you had rather than the price of ●he prebendary (wherewith you would have corrupted me) to concur in one form of speech with you, that I did not in this manner concur, by making your own word, like young vipers, tear, ad rip your own entrails. Yet have I no desire to grieve you, but only to gravel the errors that captivat your understanding. I deserve thanks, if you could conceive good offices. I can not hate the person of one sometime deluded considering my own misfortune to have been miscarried. I was defiled, I confess, with the same, or like, errors, which now I discover, and prosecute: but ignorance of childhood, and blind education, deceived me. M. Huetson termed me therefore an Apostata; and discommended me for leaving the gospel, to be subject to Antichrist, the whore of Babylon, the Pope. His answer is in the end of the 61. number. Yet I say again to him, in S. Augustins words: Quid magnum facis? 
S. August. Psal. 36. Conc. 3.  Severior sum ego in malo meo, quàm tu. Quod tu vituperasti, ego damnavi. utinam velles imitari, ut error tuus fieret aliquando praeteritus. What great stir keepest thou? I am more severe against my harm than thou. What thou dost discommend, I condemn. I would thou wouldst imitat, that at leinth thy error might be overpassed. Why do I spend think you that read this calming comfort against a cavilling caveat, so precious time, so much pains? Only, to confound my errors, and to do some satisfaction to truth, and religion, which I impugned.  
Catho. Priests. August. contra Aduersar. legis & prophetarum: cap. 9 floru●t 430.  The mediator betwixt God and man jesus Christ, with faithful heart and mouth we receive, giving us his flesh to eat and his blood to drink. Although it seem more horrible to eat the flesh of men then to kill; and to drink the blood of men then to she'd it. 

Rider. Paris print. pag. 264.  116. AVgustine writing against that pestilent adversary of the law and Prophets, who objected, that because Abraham by adultery with Agar broke the Law, therefore either the Law was not good, or else the universal promise made to God by Abraham was of none effect: confuting him by scriptures and reasons, telleth him that the promise was made in Isaac, not in Ishmael, and disprooueth him for disliking such figures, similitudes, and comparisons, as it hath pleased the holy Ghost to use for the plain expressing of the near union and conjunction that is betwixt Christ and his Church. And saith, what will this pestilent adversary say, when he heareth Paul speak? they shall be two in one flesh, he will scorn and deride it. 
Ephes. 5.  But it is a great mystery spoken of Christ and his Church. For saith Augustine, we understand by the two sons of Abraham, and the two mothers, two Testaments, though in respect of times and ceremonies, divers, but in respect of the substance all one and the same. And also by the near union and conjunction betwixt man and wife, we understand our natural union with Christ, and that without any obscenity or absurdity, maugre the beards of the adversary. Then follows you proof, even in the midst of a sentence very untowardly, I will not say negligently: And yet you omit one word (Sicut) which though it be small in show, yet it is in this place of great consequence.  
For as you allege Augustine it is nothing material to confute the adversary of God's grace. Thus Augustine speaketh, and so you should have said, Sicut mediatorem Dei & hominum: as the mediator betwixt God and man, etc. And thus after your wont manner, you leave out the point material, & begin in the middle of a sentence, leaving out beginning and ending, neither respecting what went before, whereof, & wherefore he spoke the thing: nor what followeth after to prove & disprove the thing so spoken of. And this your neglecting the coherence, makes you fail in the sense and inference. For this word (Sicut) which you leave out, showeth plainly that it is a similitude, and I hope you know that similitudes be no syllogisms. And as there was no obscenity or absurdity in the similitude of marriage (they truly shall be one flesh): so in like case, here is no absurdity or inhuman Caniballisme, in this similitude of the Sacrament, used to express our union with Christ: for though it seem more horrible to eat the flesh of man, then to kill man, and to drink his blood then to shed it: yet we without horror or absurdity, eat the flesh and drink the blood of the Mediator betwixt God & man jesus Christ. And if the adversary in Augustine's time, or you Romanists now, would know how this may be so done without slaughter of Christ, sin to our souls, or offence to the world, Augustine tells you in that place, fideli cord & ore, with a faithful heart and mouth.  
So that now you see Augustine's scope, and your drift, clean contrary the one to the other: for Augustine brings it as a similitude to express our spiritual union with Christ by faith: you wrist it as spoken of the corporal and guttural eating and drinking of Christ's body and blood in the Sacrament, under the forms of bread and wine with our mouths and stomachs. Many places you have unfitly, & in deed untruely alleged: yet showed in none of them less learning and true meaning, then in this. For this is your great fault, that wheresoever you see or hear in Scripture, Father, Council, or history: Corpus & sanguinem Domini, or such like words or phrases, presently you infer (and so persuade the Catholics) that there is Christ's carnal presence in the Sacrament, never examining the circumstance of the place, or the end wherefore they be alleged.  
And thus you err not knowing (or wilfully contemning) the state of the question, the sense of the holy writ, and judgement of the ancient Fathers.  
I am sure you never read this place of Augustine yourself, but snatched it out of some late ignorant and foolish idle Munkish or Franciscan Enchiridion.  
And my reason why I think so of you, is drawn out of Augustine himself. For a few lines before this your proof, he calleth the Sacraments Sacra signa, holy signs (not the things themselves as you do) and so distinguisheth that which you confound. And within three lines after your proof, if you would have read him, you should have heard him record to your great discredit in this case, that this your proof is (as other former examples are) figurate dictum secundum sacra fidei regulam: that it is spoken figuratively, according to the rule of sound faith and religion.  
Now let the Reader judge betwixt you and me, whether of us is in the right. 
August. in this place as in the places formerly alleged, is against you still.  Augustine saith, the Sacraments be sacra signa, holy signs, and so say we: But you jesuiets and Priests say no, they be the things themselves. Augustine saith it is spoken figuratively, and so say we: you say no, but properly. Augustine saith, that this opinion is squared out for pattern to Christ's Church, by the strait rule of sound faith, and so say we: and as you allege your proof, you say no: & make a flat opposition betwixt Augustine's faith and your faith. And yet you will brag of Fathers, and that they all speak on your side, and you all follow their sayings: when they neither speak, for you, nor you imitate them. And so though we follow scripture, fathers, & primitive Church, yet you call us heretics. And you that wrist scriptures, falsify fathers, that have neither with you, consent, antiquity, nor verity, yet will be Catholics.  
And thus if a man should have hired you to have brought a place out of Augustine against yourselves, you could no better have fitted yourself, or your setter on, then in this: who very plainly delivereth the manner how Christ's body and blood is to be eaten and drunk: that is, with a faithful heart and mouth, not with our material mouth, teeth, and stomach, as you untruely teach. And thus hoping the Catholics will less trust you in the rest, that have so grossly deceived them in this, I will proceed by Christ's assistance to the examination of your next proof.   

The 12. part of the second proof concerning S. Augustin.  
116. FIrst it is allowed by Caluin, that S. Augustin, is; 
Fitzsimon. Calu. lib. 3. Instit. c. 3. n. 10. l. 4. Instat. c. 14. n. 25. 26. & in psal, 58 v. 2. Beza in c. 3. Rom. v. 12.  Fidelissimus testis antiquitatis; the most faithful witness of antiquity. Omnium veterum theologorum tum Graecorum, tum Latinorum Princeps; the Prince (saith Beza) of all ancient Divines no less of Greeks, than Latins. So that it is an importan point, to know, whose, part S. Augustin taketh. 
●artw. lib. 1 pag 98. lib. 2. pag. 513. Psal. 78. v. 13.  Secondly, the Arch pillar of Puritan Cartwright, saith, that; Augustins sentence, is approved unadvisedly: for the●● a window is open to bring in all Popery. This is one great step, to attain S. Augustin to our side. 
●. Augst. ser. 2. de verbis Apost. & tr. 26. 27. in joan. Idem de consen. evang. 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. evang. 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 matter, when never any child of the Catholic Romain Church cried more loudly then S. Augustin, to Pope, and popery, in the words of the prophet; We thy people, and the flock of thy pasture-grounds, will confess ourselves thine everlastingly? In the First 14. number, he is found teaching, to receive the true body of Christ, not only spiritualy, 〈◊〉 in a visible Sacrament; in veritate ipsa, in truth itself. In the 38. numb. he is found teaching; that Christ in the 6. chap. of S. John amply treated of the B. Sacrament: contrary to M. Rider's denial thereof. In the 32. 〈◊〉 he is found teaching; that Christ according to the letter, was in divers places at once. In the 46. number, he is found teaching, that the body of Christ is not only a figure, but also the verity: and that the same body which was borne of the B. Virgin Marie, is given to be eaten. In the 54. number he is found teaching, that we eat our Lord, yet in such manner, as we harm him 〈…〉 our eating, but rather arm, and help our souls by such divine participation. In the 63. number he is found teaching; that to preach Christ, and to eat 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 confess faithfully, what was before consecration but bread and wine, after consecration is the fle●● and blood of Christ. In the 70. number he is found teaching; that it 〈◊〉 Christ's flesh, and blood, which is received under the form, or likeness of bread and wine. What more might be said, or more effectually, and more oppositely to Protestantcy, by any Pope, or Papist, in the world?  
Now let us give ear to M. Rider. First he fetcheth a long carrier, of half his chapter, before he ever stoopeth at this allegation out of S. Augustin. Next, leaving what I have said; he telleth what I should have said. When I play the puritan, as I said before, his direction would be more convenient, to leave the matter, and to dally round about, up and down, off and on. Thirdly, that it is a similitude, & therefore no syllogism: I told you before in the 43. number, what logician he is. 
A●●ust. 1. Topic. 14.  Read Aristotle, good sir, and he will tell you, that similitudes may well be arguments. Nay read the new testament, and find Christ's arguments to have been usualy but similitudes. At last, he affirmeth plainly, that Augustin telleth, we should eat Christ, with faithful hart, and mouth. Why I ask no more, but that it be granted, not only by heart, but also by mouth, Christ may be eaten. But like a bad cow he striketh down with his heel, all this milk even in the very next word (which maketh the 135. untruth) that S. Augustin is contrary to us. 
The 135. untruth.  But I pray you, what is the reason? Forsooth saith he; because he uttered thes words as a similitude, to another intention. Yet again; let it be granted him to have uttered the words: and for the intention, whatsoever it was, it is known that he would not, and could not lawfully for any purpose, ratify or insert false doctrine. So that if the words be found, his mind is notoriously expressed.  
When no footing could be founded on these silly (if ever hitherto any reasons have been silly) shifts, and no answer framed, or forged, to this forcible allegation; then bursteth out the 136. untruth, 
The 136. untruth.  that we had alleged many places unfitly, and untruly: yet showed in none of them less learning, and true meaning, then in this. But I ●ay, as often before, that I take no greater assurance of your being trampled by these allegations, then by your pretending that I showed small learning, and not good meaning in them. For what bedlam beldame but might, in impudent resolution, say as much, ●f she had no other evasion? And who beholdeth not, but in this ●aying, and in such manner, is the very depth of infamy detected? The 137. untruth followeth close by, 
The 137. untruth.  that we had never read the ●lace in S. Augustin, but snatched it out of some ignorant Monkish Enchiridion. What may be said to this facer of a bold cownte●ance, in a cold cauterized conscience? Nothing fitter, and shorter ●hen out of the Poet: 
Non tibi plus cordis, sed minus oris adest.  
No couradge new, but less thy shame is found.  Yea the very derision of the name of Monks, is not only a demonstration of his being abandoned by S. Augustin, but a testimony of ●is combination with old heretics: 
S. Aug. tom. 8. in psal. 132.  against whom S. Augustin manifouldly defendeth the profession of Monks; yea and such ●heir very name. whereof let these few proofs be witnesses. Merito Elis displicet nomen Monachorum, quia illi nolunt habitare in unum cum fratribus; Worthily doth the name of Monks displease them, because they will not dwell in consent, with their brethren. Deinde perrexit (Petilianus) ore maledico in vi●uperationem monasteriorum, & monachorum, arguens etiam me quod hoc genus ●itae fuerit a me institutum. Then (Petilianus) proceeded with a malicious mouth, ●o dispraise monasteries and monks, reproving me also, that I had instituted that ●ynde of life. All his whole works 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 Cavaliero he had a resolution to trample all truth vn●●● foot. 
Vide Remi●d. Rufum. in duplicatione con. Patronum Molinai fol. 76.  Such was a like protestant not long since, who being admonished of his unmeasurable lies; he answered; Quam diu potero 〈◊〉 adferam: Latebunt quam diupoterunt. Valebunt apud vulgus ista mendacia. 〈◊〉 long as I can, I will indomadge: let it remain hid, as long as it may. These lies will avail among the people. O woeful, yet general; o true, yea shameful Protestant intention! What other could be his intention that saith by the 138. 
The 138. untruth.  untruth S. Augustin to affirm, it which was said of our Sacrament, to be figuratively spoken; he only so saying of S. Paul's words of marriage; they shallbe two in one flesh? or, where S. Augustin calleth, in the words of the Apostle, marriage; mag●●● Sacramentum in Christo & Ecclesia; 
Ephes. 5. The 139. untruth.  a great sacrament in Christ and his Church● to interpret it is but a great mystery? Or, by the 139. untruth, to refer the words, sacra signa, holy signs, to this our Sacrament, which S. Augustine referreth to the former Sacrament of Marriage? Or, by th● 140. 
The 149. untruth.  untruth, to avouch, that notwithstanding all these palpable evidences, for our side, and against our adversaries; yet that S. Augustine is opposite to us, and we could never, if we had been hired, have brought a more repugnant testimony? I can not conceive but every one, Catholic, and protestant, doth perceive such a● aforesaid to have been his intention, videlicet to indomage, to remain hid, as long as might be, (and to that end to have debarred me three whole years all use of printing, although he had warra●● to the contrary) and in this mercenary manner of popularity, 〈◊〉 seek to content for the present tyme. It being more brightly clear, than the son at midday, I proceed, full of haste, and loathsomeness to write against men of such intentions. Quorum lingua tam prodi●● infrenisue est, 
Gellius lib. 1.  ut fluat semper verborum collwione taeterrima; whose 〈…〉 lavish and unbridled, that it floweth only with a most odious puddle or stream 〈◊〉 words. Wherein none should contend with them, the conquest being against the conqueror, and the victory his that is overcome. I find it by experience most assured that Nazianzen related of old Reformers, to be as real among new Reformers. Inter se certant, peri●●● atque non id metuant, 
Nazianz. erat. 2. de pace.  ne impijs erroribus sese constringant, sed ne in hac re 〈◊〉 tolerabiliusue caeteri peccent. Among them the strife is, not as if they 〈…〉 err impiously, but that they contend to surpass on another in this 〈◊〉 This approved saying, if I should as often reply as occasion doth require, at every leaf of this book, it might be repeated.  ●n what darkness of ignorance, in what sluggish carelessness, have they been? 

Catho. Priests.  
Leo epist. 22. ad Clerum & plebem Constantino politanae urbis floruit Anno. 366.  
Rider.  
This Leo was the 13 Archb. of Rome: & twenty more succeeded him b fore any usurped the name of Pope. Nomb. 23.8.   as not to have heard by hearsay, nor by reading to have found, which in the Church of God is so plain, as that the mouths of children do tell, the body and blood of Christ to be truly in the blessed Sacrament. 
117. GEntlemen, you mistake the Epistle: it is in the 23. Epistle, pag. 74. beginning in the 12 line, printed at Louvain, 1575. and seeing it is both your ●wne proof, and your own print, if upon due examination it make against you, you must think God dealeth with you, as he did with Balaam, who when he made acco●nt for gain to have cursed God's people, than God put into his heart, and uttered by ●is mouth a blessing to his people. You made account to have here overthrown the truth, established error, and strengthened your credit: and God hath put into your heart, and you have subscribed with your hand to confirm the truth, confute your own error, and discredit yourselves: and more to the world's wonder, and the foil of your Roman faith, even by a bishop of Rome: against whom you can take no exceptions. So that now the Catholics shall see that your carnal presence was not known to the first bishops of Rome, for the first five hundred years, and therefore it ●s not Catholic. And you shall see how untruely you not only quote him but allege him, nay wrist & enforce him to speak that after his death, which he never meant ●uring his life. So that from the first to the last, you deal neither truly with the book of God: nor the works of men. And as Christ said to the Scribes and Pharese; 
Matthew. 15.6.  You ●aue made the commandment of God of no Authority by your Tradition, So you ●esuits and Priests have made neither Scripture, Ancient father, Council, nor Pope of ●nie Authority, by your new and false constructions, additions, and subtractions, etc. But now to the examination of your proof.  
But I will first show to the Catholics the occasion, why Leo writ this: and there ●hey shall see how greatly you are deceived in mistaking Leo: and much abuse their simplicity and the credit they repose in you.  
The occasion why Leo writ this Epistle was this: That whereas the error of the Manichees had greatly infected the Church of God throughout all Christendom: 
They denied Christ's manhood & taught that his body was not a true body but a fantastical body.  he ●n a charitable manner sent Epiphanius and Dionysius, two public Notaries of the Church of Rome, to the Clergy and people of Constantinople: requesting them, that ●uch as professed these damnable heresies, might not only be excommunicated from sermons & sacraments, but also be banished from their Cities for fear of further in●ection. For (saith he) such as believe not that Christ hath taken our nature and flesh ●pon him, believe neither the verity, nor virtue of Christ's passion and resurrection, And then cometh in your proof, which properly must be applied to such heretics, 〈◊〉 deny Christ his manhood to be borne of the blessed virgin: and hold that his body is not a true body, but a fantastical body, and not to us that believe both. Again, you have not truly translated this place for thus it stands in the Author. In quibus isti ignorantiae tenebris in quo hactenus desidiae torpore tacuere, ut nec auditu discerent and after wards,  nec ab infantium linguis veritas corporis & sanguinis Christi inter communis sacramenta fidei teneatur? In what darkness of ignorance, in what sluggish carelessness, have they remained, as not to have learned by hearsay (not heard by hearsay as you translate) that the truth of the body and blood of Christ among the sacraments of our common faith, is not kept back even of the tongues of infants?  
It seemeth you had this out of some man's notebooke by hearsay not by your proper and diligent reading of the Author hmiselfe: and my reasons why I think so be these: because you mistake so much, and translate so untrue. Yet will not I take exceptions to every particular fault.  
1 First, you say it is in the twentieth Epistle: it is not so, but in the th●●● and twentieth, and therefore I think you never read the Author.  
2 secondly, you say, heard by hearsay, the Author saith, Learned by hearsay.  
3 Thirdly, you translate linguis for mouths: it should be tongues, Yet if the re●● had been true, I would not have excepted against this.  
4 fourthly, you change a Noun into an Adverb, vere for veritas, truly for truth: and transpose it also out of that proper place to alter the sense of Leo the Bishop of Rome, which is great wrong to the dead Author, and living Reader.  
5 Fif●he, you change the singular number for the plural, sacrament for sacraments.  
6 sixtly, you quite leave out two words of great consequence, communis and 〈◊〉.  
7 Seventhlie, you add this word (Blessed) which is not in the Author.  
8 Eighthlie, you point it not right, considering the Author spoke it only by way of interrogation.  
Which premises are faults great and gross, which showeth plainly that you ne●●● read the Author himself, but borrowed them forth of some other man's papers, & therefore you sin grievously in persuading men's consciences to take there things at your hands for truth, & faith, when indeed you tender them nothing, but things ●●●sled from all faith and truth,  
Now Gentlemen, do you deal plainly with the world in bringing this pla●● against us? did ever any of us deny that Christ was borne of the virgin Marie, and conceived by the holy Ghost: you cannot charge us with it. Did ever any of 〈◊〉 teach that Christ's body was fantastical, neither did you ever hear it. Then in this as in the rest you wrong us, deceive the Catholics, and abuse Leo sometime Pope.  
But I will show you plainly, that this Bishop of Rome and this your proof. confutes and confounds your own opinion, and confirms ours.  

Read page, 7. 8. in the same Epist. where he brings in the Sacraments of Redemption & of Regeneration.  First Leo saith, the truth of Christ's body and blood is in both the two sacrament, as well in Baptism as in the Lord's Supper; and as he is really in the other: and what presence of Christ is in the one sacrament, there is the like presence in the other, as hath been proved before. But least this would ma●● the fashion of your transubstantiasion. and carnal presence, therefore you trans●●● it sacramentum, in the singular number, not sacramenta in the plural.  
secondly, you have left out two words, communis fidei of common faith: bec●●●● no man should see it was then as Catholic opinion, to believe that the truth of Chri●● body and blood, was as really in Baptism, as in the Lord Supper, yet in both spiritually, in neither corporally.  
But you will say I abuse the Reader, because Leo never spoke of this word spiritual, or spiritually, and therefore I wrong both the Author and Reader, I answer as 〈◊〉 the prophet answered Achab the king, when he told Eliah that he troubled Israel 〈◊〉 (saith the Prophet) it is thou and thy Father's house that have troubled Israel, in that you have forsaken the commandment of the Lord, 
1. King, 18.17.18.  and followed Balaam. So Gentlemen, it is not I that wrong the Author that is dead, or the people that yet live: but it is you and your confederates that follow Balaam of Rome (God keep you free from following Balack of Spain) and that the Reader shall see I will prove that Leo joineth with us, and we with him, and both of us with Christ's truth against your trash, I will make him speak in his own defence, and utter that which you concealed. It followeth immediately after your proof, in the next immediate words after this manner: 
In the same page.  quia in illa mystica distributione spiritualis alimoniae hoc impartitur, ut accipientes caelestis tibi, in carnem ipsius, qui caro nostra factus est, transcamus. Because that in the mystical distribution of that spiritual food, this is given and received, that we which receive the virtue of the heavenly meat, we pass into his flesh, which was made our flesh.  
Gentlemen, this you should have added to your former, for the Author joined them together, the one to accompany the other in God's service, and in deed the latter to express the former. But now let us out of this, but compare the old doctrine of the old Bishops of Rome, and the doctrine of the modern Popes and his Chaplains.  
1 The old Bishops of Rome said, the food in the sacrament was spiritual and heavenly: the late Popes, jesuits, and Priests say, that it is carnal and material.  
2. The old Popes said, the distribution of that spiritual food was mystical: you say presbiteriall.  
4 They said in old times, that the worthy receivers of this spiritual meat were transformed into Christ his flesh. The late Popes and you his Echoes say no: But the sacramental bread and wine are transsubstantiated and transnatured into Christ's flesh and blood.  
The Bishop of Rome brought in this, to prove Christ's humanity conceived by the holy Ghost, and borne of the virgin Marie, against heretics, who taught the Christ's body was fantastical. And you allege the same place to prove Christ's humanity, to be made by a sinful ignorant Priest, & that of bread: and so contrary to Scripture and Creed, will recreate Christ of a new matter, which is as blasphemous and heretical.  
The old Bishops and Church of Rome held, 
So Tertull. contr● Martion lib. 4.  that the Sacraments could not be true signs of Christ's body, unless he had a true body, and because thy were true signs, therefore Christ had a true body. And the late Popes and Popelings teach, that Christ's body is made a new of the signs, and so confoundeth the signs with Christ's body, and in deed maintaineth heresy as gross, as the Manicheans. For they held that either he had no body, or a fantastical body. And you hold that there be no signs in the Sacraments, but that they are transubstantiated into Christ's body and blood. And so Christ's body is daily made of a piece of bread, 
john. 6.  which must needs be a body fantastical: not a true body as our Creed witnesseth. And as in the manner of eating Christ's body, you disagree not much from the Capernaits: so in the case you differ not much from the Manicheis.  
Now will I say as the painful owner of the vineyard said: 
isaiah 5. 3●  Now therefore oh you inhabitants of jerusalem, and men of judah, judge I pray you, between me and my vineyard. So, oh you Inhabitants of this worshipful City of Dublin, and you loyal subjects of Ireland, and all the learned and well minded of both England and Ireland, judge I pray you charitably (yet truly) betwixt me, and these my adversaries. And if you refuse to censure us, and this our conference according to the truth, than I say as David said to Saul: The Lord be judge between thee and me: 
1. Sam. 24.13.  so the Lord be judge betwixt us, whether of us have more truly, and with greater sincerity of truth, and conscience, behaved ourselves (in this matter) for his glory, discharge of our own consciences, instruction and salvation of the Catholics,   

The last part of the Second proof Concerning S. Leo.  

Fi●zsimon.  117. Master Rider (as the hare is wont, before he seat himself in his form) had a great desire to strain himself to greater leaps, and girds, toward the end. Yet all will not serve. As far as my remembrance serveth me, 
Sidneis' Arcadia.  I read in Sr. Philip Sidneis' Arcadia, a pleasant fiction of one Dameta who had earnestly provoked one Clinias to combat thinking that he would not accept the challenge. But Clinias being with much wooking animated to answer him; Dameta excepted against the promised performance of Clinias that it was not in such time, place, and manner, as it deserved by him now to be allowed. Let my Dameta. prove me a Clinias if, and when he can: For I am sure I can now discover him a Dametas in relenting in the main provocation and excepting at trifles, most timorously; and impertinently. 
Plutarch in moralibus.  As Plutarck declareth, that; Malus orator nihil ad argumenta respondens, vocem aut codicillas indiligenter scriptos, calumniatur; A bad orator answering nothing to the argument, carpeth at the voice, or papers negligently written. So in most perfect resemblance, M. Rider omitting the answering to my arguments, carpeth, and wrangleth at some impertinent points about the writing of them; as before, now, and after appeareth: 
Cic. lib. 2. ad Heren.  such dealing is proper to Calumniers, saith Cicero; Calumniatorum proprium est verba consectari, to leave the matter and strive about wandering words. Concerning Leo, how favourable the learneder Protestants do account him to their profession, let this testimony of Beza intimate. 
Beza in Confess. Geneu. cap. 7. cap. 12.  It is manifest (saith he) that Leo in 〈◊〉 Epistles, doth clearly breathe forth arrogancy of the Antichristian Romain Sea. etc. far, of another opinion was Amos Patriarch of Jerusalem, when he said; Nam inveni scriptum, quia beatissimus & equalis angelis Papa Leo, qui Romanae Ecclesiae praefuit. etc. joan Moscus in prato c. 149. For I have found it written that the most blessed, and equal to angels, Pope Leo, that governed the Church of Rome, etc., The Protestants account him comparable to devils, and we to Angels: which is difference sufficient to know who accounted him a friend, and who a foe. Therefore approach we to learn how friendly M. Rider hath found him, whom so learned, and principal of his sort accounted 〈◊〉 adversary.  
First he saith, we had put the 22. For the 23. I account not my writings so absolute beyond all other men's, but the such a small slip might escape my examination, when I over-redd the book after the engrossing thereof by one, from whom a far greater fault in discretion had been supportable. But sure in my own extract, the quotation; was unfaultie. You shall perceive, beside all former gross corruptions in my reprehender, sufficiently in this very parcel, to counterpoise far greater defectivenes, than a misfiguring of 22. for 23. After which reprehension he runneth headlong during fifty lines of his discourse, into his wont wondering digressions, of our shame if our own allegation be found against us; of the occasions of such words of S. Leo; of our falsehood toward God and man; etc. Next, he telleth, how and against whom our allegation should have been applied; and how by great lykelyhood we had never read it, but purchased it by hearsay. Whereof he yieldeth eight reasons to any indifferent judgement, not unworthy to have him capped with a hood of eight colours. For who beside him, would except against a translation, wherein the pith, and substance, is faithfully observed, whether the rind, or circumstance, be more or less? where are either sacred, or profane translations but take unto themselves that liberty? And is it not most detestable to chant on such fanatical exceptions; and at the same time, in the same correction, to fail most filthelye? It is often, and at every such reprehension, before declared: here also it is conspicious. For out of the Latin, he omitteth this whole line [which in the Church of God is so consonant, in the mouths of all] when that he took upon him to translate the sentence most exactly according as S. Leo delivered it. Their hatred against the name of Church (whereby in the Bible of the year 1562. it was entirely excluded) and their want of universal consent, blinded him not to behold this line; or enforced him, to dissemble it. Truly I resign from the bottom of my hart, my first answer wholly to God's sacred providence, being his gracious gift that it had that perfection as not to be subject to any other cavils: and that in their seeking to carp, and calumniat, when they could not, did ever redound to their infamy, and utter confusion: as amply appeareth in the 51. 76. 97. numbers, Now if we had misfigured 22. for 23. what inference is it, that therefore we never read the author? After he demandeth; did ever any of them, deny, that Christ was borne of the Virgin Marie? I answer; that to appear, in the examination of that article of belief. Then, a second Question is propounded: whether ever any of them did teach Christ to have a fantastical body? To which likewise I answer, that divers of them have so taught, by making his body devoid of all blood: by affirming his body as much in Abraham's time, as after, to have been received in communion: by granting his body to be conjoined with us really, yet not corporaly, etc., which are infallible assertions that he had a fantastical body. And consequently, by granting such allegation available to disprove the teachers of a fantastical body; M. Rider as often before, so now, by teaching the same, giveth sentence against himself. By attainting his inevitable untruths; the residue concerning S. Leo shallbe understood.  

The 141. untruth.  The 141. untruth is, that after Leo, twenty Archbishopps of Rome succeeded, before either he, or they, usurped the name of Pope. Witness this to be a clear untruth. First M. Rider against himself, saying, about the midst of this chapter, that we abuse Leo some time a Pope. Here Leo is a Pope, and here, the same Leo, and twenty his successors were no Popes. Secondly witness the whole Council of Chalcedon, 
Concil. Chalcedon. Act. 3.4.6.  in these words; Paschasius episcopus vice Domini mei Beatissima atque Apostolici, universalis Ecclesiae, Papae urbis Romae, Leonis, synodo praesidens, statui, consensi, subscripsi. Paschasius Bishop, in place of my Lord most blessed, and Apostolical Leo, of the Universal Church, Pope of the city of Rome, I being Precedent in this synod, have appointed, consented, and subscribed. Is not every word of this testimony think you, a terror and a torment to M. Rider's opinion? First, to view and understand his former untruth of pope, by the subscription of 630. Fathers (who were in that Council) by whom that Leo was pope, is maintained against him. Secondly by perceiving the Pope of the City of Rome, entitled Apostolical Lord of the universal Church. Thirdly, by observing such Roman Pope's Legate, although but a Bishop, to have been Precedent of the whole general Council etc. This testimony was long before the time by M. Rider determined of Phocas Emperor, First bestower of supremacy upon Roman Popes, if Reformers do not lie.  

The 142. 143. 144. 145. 146 untruth.  The 142. untruth is, that he will show this allegation of Leo, to be against us. The 143. untruth, that we deal falsely with God's word, and works of men. The 144. that we have diminished the authority of Popes, and Fathers. The 145. that the error of Manichees had infected all Christendom: For never was any heresy so universal; much less it of the Manichees. The 146. untruth, that S. Leo saith, the truth of Christ's body and blood to be as well in Baptism, as in the Eucharist; For, first this man, that often blameth me, if I allege not words next before or after, my purpose, although they had not been pertinent; he himself overskipped above a hundred lines, to find out some silly shroud, remaining never the less as naked, as the wood cock, whose only beak is covered, The words 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 flesh of her spouse, when out of the side of him crucified, flowing out blood and water, she received the Sacrament of redemption, and regeneration. In which words, there is neither Baptism nor Eucharist signified; but only declared, that the passion of Christ, by similitude of effect called a Sacrament, hath been a redemption, and regeneration to the Church. What affinity hath such words, with them by M. Rider, lately related? What a decretal, and obstinate proceeding is this, against perspicuous truth, and in desperate depravations? to falsify Fathers so wittingly? to deprave evidences so contrariously? It is; Faedum mansisse diu, vacuumue redijsse; Filthy to have sought so far, and departed so destitute. The usual artifice of such Doctors, is, when they are pressed, and suppressed with any authority, to search most carefully some word in the place alleged, whereby they may in some show evacuat the brunt of such authority; being So infatuated with loathsomeness, and hatred against Christ's institution, that thereby being (as Luther himself saith) become mad, and gyddye, 
Luth. tom. 7. fol. 397.  what soever they take hold of, although it be but a straw, yet they imagine it to be a spear, and that at every stroke they kill thousands. Never could a Father express better the qualites of his children.  
The 147. untruth is, 
The 147. untruth.  that S. Leo by mentioning the word Spiritual, doth exclude all our doctrine. This untruth is at least a dozen times detected, and therefore needeth no further refutation. It is clear that S. Leo here saith; the Verity of the body and blood of Christ, (and consequently not a figure only) to be one of the Sacraments of our faith not unknown to children: Which also S, Augustin confirmeth. And S. Leo to put it out of doubt, that he had rather endure any martyrdom, then think otherwise; he adviseth Christians generally; sic sacrae mensae communicare debere ut nihil prorsus de veritate corporis & sanguinis ambigant; So to communicate at the sacred table, 
S. Leo Serm. 6. de i●iunio 71. mensis.  as by no means to doubt of the Verity of the body and blood. If you require the cause of his knowledge; he answereth; Hoc enim ore sumitur quod fide creditur; For that is received by mouth, which is believed by heart. These words M. Rider, are peremptory. No glozing, no racking, no quirks, can avoid them: but that they leave you a spectacle, to God, Angels, and men, full of shame, and confusion, for your unadvised claim, and canterized conscience. 
The 148. untruth.  The 148. blasphemous untruth is, that the body of Christ made of bread, is a fantastical body: for in the 46. number, M. Rider is made to convict himself of such untruth; by finding, according S. Augustin, to be no other body, than was borne of the Virgin Marie. 
Tertul. l. de resur. carnis.  Such beastly accusations do well inform what you are because, Spurciloquium decet haereticos ac Ethnicos, as Tertullian saith.  
For your Apostrophe to the City of Dublin, and imprecation to God, to judge betwixt you and me: For the first; Dublin knoweth you too well, and few of your sort better: not only for your former hindrance of the bakers therein; but also for your transferring their trade of Merchandise into your house, and liberties, among your sons in law, they being foreigners, and very flesh worms in Dublin. Such as neither bear sesse, nor press, watch, nor avarde, toll nor custom, and in the mean time suck the juice of the City into their private purses under the warmth of your wings, (to use 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 importunate provocations against your soul. God often permitteth sentence of hypocritical imprecations to take effect. Let your brother in the Lord, 
Schlusselburg. lib. 2. fol. 68  Schlusselburg, against your own brother in the Lord john Amand, even in our purpose, and matter, inform you, saying; The said john Amand to have cried in public sermon, pray brethren and hearers, that God instantly cause me to die an ill death, that I further seduce none, if I be faulty teaching this error. And thereupon he was stricken with a cruel colic, and breathed out his miserable soul. 
Polid. Virg. l. 8. hist. Anglic.  I refer you for brevities sake, to the ruthful example of Earl Godwyne, related by Polidore virgil: whereby you may be reclaimed from such execrations against yourself. 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. nova das? spernit. ardua? nescit.  
Imperplexa? fugit. testificata? furit.  
Do you bring old? he scorns. or new? he frets.  
Or hard? you find him dull.  
Or plain? he shrinks. or past all doubt?  
He storms, and stands wilful.    

Thus much for the fathers, as a skantling or taste, 
Catho. Priests.  leaving the surplus to the curious Reader. I might have recited Martial Epist. ad Burdegalenses, cap. 3. Anaclet. Epist. general: Dionysius Areop. cap. 3. page. 3. who lived within the compass of the first hundred years: but I observe 
(a) 
I pray you observe verity.  
I think your meaning was 500 years, otherwise it cannot be true.   brevity, as by the next proof shall appear.  
118. 119. GEntlemen: Martiiall neither in this place, nor in the ten chapters following, saith any thing against us, but for us, 
Rider.  and as I think altogether against you. For martial reproveth those that honoured such Priests, as sacrificed mutuis & surdis statuis, to dumb and deaf images (which nearly toucheth your freehold) and dissuaded them from it, saying; 
martial.  Nunc autem multo magis sacerdotes Dei omnipotentis qui vitam vobis tribuunt in chalice & pane honorare debetis: For now you ought much rather to honour the Priests of Almighty God, which give you life ●n the cup and bread. This is that which you think knocks us in the head. But first ●et it be examined, and then censured.  
1 First, you must prove that you are Priests of Almighty God: which you shall never do; as hath been plainly proved.  
2 secondly, you must prove that you give life to the communicants, in the cup and bread, which is impossible. And unless you prove the premises, the allegation ●s impertinent.  
3 thirdly and lastly, if the Priest could give life in the cup, wine or bread, than it were clear that the substance of bread & wine remained. And that would knock but the brains of your miraculous transubstans●ation. Now masters, in alleging martial you are brought into a labyrinth, get out as you can. For if you ever had read Martial, you would never have alleged him in this case: for in the end of the same chapter, he showeth to Sigebert, and to other newly converted from idolatry, ad synceram fidem, to true religion, that Christ is sacrificed three manner of ways.  
First, by himself on the cross once for all.  
secondly, by the cruel jews, who cried, Crucify him, Crucify him.  
thirdly, per nos in sui commemorationem; by us in remembrance of him. Thus martial telleth you, that in remembrance of Christ, is not Christ. Now if you will needs sacrifice Christ after Marshal's opinion, you must choose one of these three: after the first if you would you cannot: after the second, I am sure ye will not: and after the third you ought, but do not. Thus your proofs mend, as sour Ale doth in summer, worse and worse, even like a conie in a net: or a bird amongst limetwigs, the more they stir, the faster they stick. But you cannot help it; seeing the cause is bad, how can your proofs be good? But in God's name leave wresting of Fathers, deceiving of Catholics, and come to the confession of your faults, and recantation of your errors: and you shall glorify God, edify his people, and save your souls, which God grant for Christ's sake.  
For Anaclete, I have not seen him, and therefore cannot censure him: 
Anaclete.  but if he be ancient, he will speak with us: if he be a late writer, he is a weak witness: and at first excepted against: and unless he lived within the first five hundred years after Christ, he must neither help you, nor hurt us.  
And for Dionysius Areop. because he speaketh not one word for you, 
Dionysius Areop●.  therefore I have no reason to speak one word against him. And whereas you say, these fathers you have brought as a scantling or taste: I tell you plainly, scant a taste of any trick. And the fathers you have not brought with you, but left them behind you, because ye know they would witness what they should, not what you would. Then you say, you will leave the Surplus to the curious Reader: by your leave, it is better to be curious then careless. For if the Reader had not been more careful than you were, 
ovid. Metam. lib. 1. pag. 1.  it had been inform Chaos, and as Ovid once said, Rudis indigestaque moles, 〈◊〉 quicquam nisi pondus iners. But now to the rest.   

A confirmation of all our former doctrine, by disciples of the Apostles: particularly by Martial, Anaclet, Dionise etc.  

Fitzsimon.  118. FIrst M. Rider requesteth us, as we observe brevity, so to observe verity. I promise in the mercy of God, that I will not fail therein, nor for a thousand worlds would falsify, or deprave any point of truth, wittingly. God is my witness, and my conscience, that I seek not, nor aim at worldly applauds, or preferments. My cause needeth no sinister defence. The gats of hell could not, can not, and may not hereafter prevail against it. When I abjure Christ and religion, then will I (Puritan-like) diligere vanitatem & querere mendacium; 
Psal. 4.3. Esa. 28.15. 1. Tim. 4.2.  in mendacio ponere spem mea●; & loqui mendacium in hypocrisi; Love vanity, and seek for a lie, plant my hope in a lie; and speak falsehood in hypocrhysie. This request from him (who as if he hated verity, escheweth it; and yet here requireth it, as if he affected it, and had wanted it in our dealings) is a double offence: because as S. Augustin saith; 
S. Aug. super psal. 63.  Simulata aequitas non est aequitas, sed duplex iniquitas, quia iniquitas est & simulatio; Dissembled equity is not equity, but double iniquity: 
The 149. untruth.  for it is both iniquity and dissimulation. Secondly, in the 149. untruth he saith, that unless we understand by the first hundred years, five hundred years, it is untrue. But contrary; I say again, by testimony of S. Ignatius, 
S. Ignatius epist. 5.  that Dionysius was disciple to S. Paul, Anaclet to S. Peter, who both suffered in the year 69. Martial by most writers accounted one of the 72. disciples of Christ. And consequently, they all three were within the first hundred years after Christ; and so our saying true. So that M. Rider can meddle with no kind of doctrine, but in correcting, he is found lamentably unskilful.  

The 150. untruth.  Thirdly, in the 150. untruth is said, that Martial speaketh nothing against, but for protestantry. I infer thereupon, that then you have recanted protestantry: For in the 99 number, as being then a protestant, you denied priesthood in the new testament. Now, as no protestant, you consent with Martial, that there is a priesthood, & priests by whom life is given in the chalice and bread. As a protestant before you have ever denied, Christ to be the same in the Eucharist who was crucified: now as no protestant (for you have pro●essed to consent with Martial) you profess; 
S. Martial epist. ad Burdegal. c. 3.  Quod judaei per invidiam ●mmolauerunt putantes se nomen eius a terra abolere, nos causa salutis nostrae in ●ra sanctificata proponimus; what the jews by envy did sacrifice, thinking to can●ell his name from upon earth, that same we do propound upon a sanctified Altar. Therefore having wisely recanted, beware of being a relapse to your former vomit, and never to deny any part of all this hereafter. Fowerthly, he that hath here professed himself conformable to S. Martial, he that hath before told that the old, and new testament, 
Vide nu. 56. 62. 9●.  giveth the names of one thing to another for resemblance sake; behold how here he knocketh out (as his swagring phrase is) the brains of our transubstantiation, because forsooth the body and blood of Christ is called bread, and wine. Why are you so forgetful? ●id not your own mouth, in your pretended exposition of the 6. ●hap. of S. John, say: This bread of life Christ, is the true bread: Christ and his flesh are all one and the same bread: etc. And why might not S. Martial call Christ bread, as well as you? I never found one being so forgetful and contrarious to himself, better described, then in F. Cottons Epigram, before his treatise of the Sacrifice. 

Colligis? haud meminit. stringis? crepat? inijcis? odit.  
Iámné negata? probat. iámné probata? negat.   

sum you his words? he forgetts. pinch you? he fumes▪ cite you? he hateth.  
Were they now denied? he affirms. if but now affirmed? he rebateth.   For the point of commemoration or remembrance; it is in the 81. and 86. numbers abundantly discussed. For discomending our proofs, and affirming that we are taken as in a net: it displeaseth me not. For never think I any proof so strong, as what by your like is pretended weak; nor my doctrine and profession more at liberty, and out of danger, then when by such it is disabled. In not knowing Anaclet, you testify what your skill is in the primative Popes: 
S. Anaclet. epist. 2. ad Episcopos Ital.  among whom, he was of the first, in time, and dignity. By him you might learn that priests are; Corporis Christi tractatores; handlers of Christ's body. You have no reason, you say, to speak against Dionysius, because he speaketh not one word for us. Yes M. Rider: it is for us greatly, that the priest must, 
S. Dion. Hierarchy Ecclesiast. cap. 2. & 3.  first make his confession, after having placed the signs upon a holy altar; by which signs Christ himself, signatur & sumitur, is not only signified, but received. Then that the venerable prelate cometh to the altar, and sacrificeth. Then that after elevation of the sacred host, he communicateth himself, and distributeth part to the assembly. Which is in one word to say Mass. If by your own confession, you have not reason to speak against all this: than you will also be destitute of reason, in impugning us any longer, for our confessions, for our sanctified altars, for our priests, for our masses, for our elevations, & in one word, for all our papistry. As I answered a little before, so now I answer, again: that I have never better opinion of my answer, that it is neither careless nor defective, but exact, and insuportable, than I have, by your reprehension of it. For that is your last refuge, to make vaunting your victory, reproaching your reproving, which is as Cicero said; Exhibere fugam pompae similem; to retire, and fly, dissembling a triumph: and when you are confounded, to pretend you had confuted: imitating certain being wounded in their bowels, whom Aristotle relateth, 
Aristoteles lib. 3. de partibus Animal.  in and by lawghing, to perish. So you, notwithstanding outward applaudings, God knoweth, and every reasonable man, have as foully failed, and as forcibly been foiled, as ever needed any enemy of God, and godliness.  
Nether wanted I in the next words of Ovid, a more pertinent reply, then wherewith I am in the last lines attainted: But I will aspire to greater victory over him, then by Ovid's help. For I forgive his accusation, without any feeling thereof. S. Chrysostome hath long since armed me against such reprehensions. 
S. Chrysost. hom. 2. ad Antiochen.  Aliquis iniuriam intulit? non sensisti, nec doluisti, non es iniuriam passus? magis percussisti quàm percussus es. Hath any one saith S. Chrysostome injuried thee? and thou not feel it, nor lament it, nor endure any hurt thereby? thou didst rather strike, than wast struken. Yet if he had any sparck of modesty or wisdom, he would have said to himself, out of Horace; 
Horat. 1. epist. 18. Ter. in Adelph.  Nec tua laudabis studia, nec aliena contemns: thy own skill commend not, nor it of others condemn. But Terence said true: homine imperito nihil quicquam iniustius, qui, nisi quod ipse fecit, nihil rectum putat.   

A conclusion of these two principal proofs, out of Scriptures, and Fathers.  
119. Do not marvel, Christian Readers, 
Fitzsimon.  that M. Rider so confidently claimed the Fathers as his favourers, who is so found to have no interest or title in them. Remember the dishonest women most impudent and peremptory claim, of another woman's child, before Solomon. Remember this our purytans predecessors like claim, to the primative Fathers, so perfectly delivered by Dioscorus as you may say, not one spirit only, but also one mouth, to have uttered the words related by him, and repeated by M. Rider, they are of such agreeable sound, and suitable sense. Ego cum patribus eijcior: 
Concil. Chalcedon. Actione prima, immediate ante actionem secundam Concilij Constantinop.  Ego defendo patrum dogmata: non transgredior in aliquo: Et horum testimonia non simpliciter neque transitoriè, sed in libris habeo: I am abandoned together with the Fathers: I defend the doctrine of the Fathers: I depart not a jot: and I have their testimonies, not simply nor slightly, but in their own books. Yet this protestation of Dioscorus was perfidious, and most impiously dissembled. For, as a principal heretic, he had departed from both Fathers, and Christian faith, and was condemned a reprobat Eutychian heretic; 
Theod. lib. 4. Fab. Conc. Chalced. S. Vigil. l. 4. Con. Eutych. S. Basil. in orat: que habetur in 7. Synodo.  such as affirmed Christ's divinity, to have been crucified and buried; and traditions to be of no estimation: Wherein also our sectarists (as appeareth in the examination of the creed) voluntarily conform their imaginations. Now, what part of M. Rider's Caveat, is there but the former words of Dioscorus, are therein verbatim in a manner engrossed? The whole consent of all sort of protestants, 

Lavatherus in epistola de sua visitatione.  
Genebrard. chr. l. 4. initio pag. 526. dicit excremiss●, supra 200. sectos. Spongia pro Societate pag. 100 dicit & 250. Eodinus in methodo, dicit esse innumerabiles.  
Statius. lib. 11.   which amownt to above two hundred sects (for the very Lutherans, even by the report of La●atherus their Visitor, did in his time, alone, attain to a hundred and four score) disclaiming the Fathers; The Fathers themselves disclaiming all parts of protestant doctrine; The knowledge of the grave and learned protestants to the contrary; The testimony of his own conscience, could not retain him, but as Statius said: it precepts sonipes strictè contemptor habenae: on runneth the head long horse, neglecting restraining reins; and reneweth both Dioscorus claim and impudency, in affirming, yea and (that I may use to him a Lancashyre phrase) in threaping and bearing, in hand that it was blindness, and ignorance, to contradict him, that the primative Fathers stood not assuredly for him. Neither contented therewith, but to be known every way to concur with ancient heretics, he manifouldly repeateth these words following of theirs, mentioned a thousand years past, by Vincent Lyrinensis: Whose golden book, he also commended to us to read, as whereby to know him to be in the right; whereas no other book, so much discovereth him to be in the wrong. And justus calvinus, olim a famous and principal Protestant, imputeth his Conversion to be a Catholic, to no other book so much, as to the same. Thus then saith the said Vincentius; Audies etenim quosdam ipsorum dicere: 
Vincent. Lyrin. de profane. 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 revelata & ostensa est. You shall perceive some of them to say: Come o ye fools, and miserable people, who commonly are called Catholics, and learn the true faith, which none understand but we, which hath been long hid, but is now of late revealed and showed. What could any Catholic, or right believer, speak more confidently toward his true belief? Will you give ear to M. Rider's words of like mowlde, and honesty? You and your late Rhomish Catholics, do quite dissent from Christ's truth, and owld romish religion. And therefore remember whence you are fallen and return to the ancient truth. By which words he neither goeth beyond, nor astray, from these former heretics, as truly pronouncing them as they. It is impossible at this discovery of his dealing, but his mind saith, out of Plautus; 
Plautus in Cap.  Nec mendacijs subdolis mihi usquam mantellum est meis; To my guileful frawds there is no shroud remaining. What then was his intention in publishing his Caveat, whereby was to ensue, such infamy and confusion as he could not be ignorant might have 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 remain secret as long as it may: among the people these lies willbe currant. Such was Stratocles the Athenian, who in all post hast returning home from the battle, wherein the Athenians were overthrown, certified the contrary, that they had vanquished their enemies, whereupon triumphs of joy were appointed, and great feastings, and gratulations used: within two days after the truth being revealed, and every one offended with Stratocles for his lying, he answered: I had more care to content you two whole days, then respect to have towld one lie. So is it with my Cavailero: he esteemed more the joy for a moment by being thowght a learned Doctor, & great confuter, or gladsoome relator of false victories, by untruths how great soever, than the disgrace, which might ensue; which he thought he would avoid, as long as he might, and when he cold no longer, to defend his dissimulation by example of Beza, & Cartwright, allowing in such cases to be lawful to neglect all truth, and fidelity: as appeareth in the 99 number.   

The third proof. That the chief Protestants did believe the real presence, 
Catho. Priests.  and alleged all the Fathers for the maintenance thereof.  
120. 121. 122. 123. THis truly is worthy admiration, that none of the fathers, 
Luther Tom. 7. Defence. verb. coenae fol. 391.  whereof there is an infinite number, but did speak clean contrary to Sacramentaries. And though the fathers all with one mouth affirm: yet the Sacramentaries harden themselves to deny them.  
And they would never utter this (that Christ his body is not in the blessed Sacrament) if they had any regard of the Scripture: and were not their hearts full of infidelity. 
Idem fol. 390.   
I truly would give the frantic Srcramentaries this advise, 
Idem Ibid. fol. 411.  that seeing they will needs be mad, they should play their parts rather wholly then in part: therefore let them make short work, and raze out of the scripture these words, This is my body which is given for you. For touching their faith it is all one, if thus they keep it. Christ took bread and gave thanks, broke it, and gave it to his Disciples saying, take, eat, do this in remembrance of me. For this proveth sufficiently, that bread is to be eaten in remembrance of Christ. This is the whole and entire Supper of the Sacramentaries.  
In vain do the Sacramentaries believe in God the Father, God the Son, 
Luther Tom. 2. fol. 263.  and God the holy Ghost: seeing they deny this one article as false, of the real presence, whereas Christ doth say. This is my body.  
The whole opinion of the sacrament, the Sacramentaries began with lies, 

Luther in Ep. ad joh. Haruagium Typograh. Argent.  
Rider. De Cons. dist. 2 canon. prim. in glossa, tertia tenet page 429.   and with lies they defend the same.  
GEntlemen: you know Luther was a Monk, and though he recanted Popery, and utterly condemned your Transubstantiation as a fable, having neither Scripture nor Father to warrant it: yet he stuck fast in another error, fitly named 
(a) Luther's heresy was in Rome before Luther was borne.  Consubstantiation, which error he also sucked from the Popes own 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 very natural body and blood of Christ: no substance of either remaining, but only the outward forms.  
Luther by his Consubstansiation saith, that Christ's body and blood be received together in the bread, under 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 real presence. True, but Luther denied your real presence as a fable. And yet his opinion was far wide from the truth. We regard not Luther's censure against us, for Christ his spiritual presence, no more than you do for his comdemning of your Transubstansiation. And Luther is more to be commended, than all the Popes, Cardinals, Priests, and jesuits in Christendom: who with Augustine, though he did err yet would not persever in errors, as you and they do, 
Ad Lectorem Tom. 1. page 1.  lest he should be an heretic, and therefore in his Epistle to the Christian Reader, saith in this manner: Ante omnia oro pium lectorem, & oro propter Dominum nostrum jesum Christum, ut ista legate cum judicio, imo & cum multa miseratione, & sciat me fuisse aliquando Monach●●. Before all things, 
Quid aequius peti potuit?  or first of all, I beseech the godly Reader, and I beseech him for our Lord jesus Christ his sake, that he will read these my works judicially, & with great compassion and pity; and let him know and understand that I was sometimes a Monk. As if he should say: if I have erred, or do err, impute that to my Monkery & Popery, which in deed is but a forge of bless, and a legend of lies.  

The Priests think every real presence to be their Transubstantiated real presence.  But because you say Luther held a real presence: therefore you conclude against us with his testimony, because you call him a chief Protestant, persuading the Catholics, that either some chief Protestants be of your opinion touching your real presence: or else that there is a jar amongst ourselves touching the same. And because few of you have read Luther (as appeareth by your omissions, transpositions, and your imperfect translation) and therefore in this point, know not exactly the difference betwixt yourselves, Luther, and us; I will plainly and truly set down the three several opinions touching this question; that the Reader may see wherein the difference one from another, or agreement one with another consisteth. The manner (Christ willing) shall be by question and answer, as followeth.  

1. Questi.  1. Question.  
WHat is given in the Lord's Supper besides bread and wine?  

1. Aunsw.  1. Answer.  
First, you say, the body and blood of Christ.  
secondly, Luther saith, the body and blood of Christ.  
thirdly, we say, the body and blood given in the sacrament?  

2. Quest.  2 Quest. How is Christ's body and blood given in the sacrament?  

2. Aunsw.  2 Auns. You say corporally.  
Luther saith, corporally.  
We say with scriptures and fathers, spiritually.  

3. Questi.  3 Quest, In what thing is Christ's body and blood given?  

3. Aunsw.  3 Aunsw. You say, under the forms or accidents of bread, the substance being quite changed, the accidents only remainning.  
Luther saith, in, with or under the bread, neither substance nor accidents changed, but both remaining.  
We with scriptures and fathers say, Christ's body and blood are given in his merciful promise, which tendereth whole Christ with all his benefits unto the soul of man, sealed and assured unto us in the worthy receiving of the sacraments.  

4. Questi.  4 Quest. How must Christ's body and Blood be received?  

4. Aunsw.  4 Auns. You say, with the mouth.  
Luther saith, with the mouth and faith.  
We say according to the holy scriptures, that Christ must be received by faith: and there lodge and dwell in our hearts: for whatsoever Christ gives by promise m●st of man be received by faith.  

5. Questi.  5. Quest. To what part of man is Christ's body and blood given?  

5. Aunsw.  5. Auns. You say, to your bodies, which is absurd.  
Luther saith, both to body and soul, which is impossible.  
We say, to our souls: for the promise is spiritual; the things promised, spiritual; the names to receive them, spiritual: so the place into which it must be received, must needs be spiritual, not corporal: not that the substance of Christ's body is vained to our spirits: but that those precious benefits purchased for us in the crucified body of Christ, must be united to our spirits by faith. This doctrine is Apostolical, sound, & Catholic, upon which we boldly may venture our souls and salvations.  
● Quest. To whom is Christ's body and blood given? 
6. Questi.   
● Auns. You say, to the godly or godless, believers & infidels, as hath been above said. 
6. Aunsw.   
Luther saith, both to the godly and godless.  
We say, only to the godly believers, as heretofore hath been proved.  
● Quest. What do the wicked eat in the Lord's supper?  
● Auns. You say, accidents of bread, and Christ's body. 
7. Questi.   
Luther, saith, the wicked eat bread, both substance and accidents, 
7. Aunsw.  and the body of Christ also.  
We say, the wicked eat nothing in the Lord's supper, but bare bread, and drink nothing but mere wine, being the outward elements of the sacrament. As for the inward grace of the Sacrament, which is Christ crucified with all his merits, they eat not, they receive not: because they have neither a lively faith to receive him, nor a purified heart by faith to entertain, him. And therefore they only eat as judas did: and as Augustine said: Illi manducabant panem Dominum, 
Tract. 59 super john page. 205.  illi panem Domini contra Dominum. The godly eat bread the Lord: the wicked only the Lord against bread of the the Lord.  
8 Quest. What is it to eat Christ's body? 
8. Questi.   
8. Auns. You say, carnally to eat Christ's flesh with your bodily mouth, etc. 
8. Aunsw.   
Luther saith, carnally to eat Christ's flesh, and spiritually to believe in him.  
We say, with the Scriptures, that to believe that all Christ's merits are ours, and purchased for us in his passion. This is to eat Christ's body, as hath been already proved.  
9 Quest. What is it to drink Christ's blood? 
9 Questi.   
9 Auns. You say, carnally to drink his blood. 
9 Aunsw.   
Luther saith, carnally and spiritually.  
We say with the scriptures: it is to believe that Christ's blood was shed on the cross for our sins.  
10 Quest. How is bread made Christ's body? 
10. Questi.   
10 Auns. You say, by Transubstantiation. 
10. Aunsw.   
Luther saith, by Consubstansiation.  
We say, by appellation: signification: or representation, as aforesaid.  
11 Quest. Where is Christ's body? 
11. Questi.   
11 Auns. You say every where. Both of you err, 
11. Aunsw.  for then Christ should not have a true body.  
Luther saith, every where. Both of you err, for then Christ should not have a true body.  
We say, according to Scripture and Creed, only in heaven.  
12 Quest. How is Christ every where? 
12. Questi.   
12 Auns. You say, according to both natures, 
12. Aunsw.  But both of you speak Monkery & Popery.  
Luther saith, according to both natures. But both of you speak Monkery & Popery.  
We say with Scriptures and Fathers, as hath been proved, only according to his Godhead.  
Now gentle Reader, you see the agreement & difference that is betwixt the Papists, Lutherans, and Protestants. And how impertinently (I will not say unschollerlike) this is brought against us, which neither helpeth their carnal presence, nor hurteth our faith touching Christ's spiritual presence. And now to the rest that followeth.   

The third Proof; That the chief protestants did believe, the real presence; and alleged all the Fathers for the maintenance thereof.  

Fitzsimon.  120. THIS proof being so important, by how much it is grievous, and extraordinary, to be overthrown by his own brotherhood, it lay M. Rider upon, to strain all his senses and employ all his power, to frustrate so many assaults: and especially, when his own domesticals, or rather his patriarchs, had conspired against him. First therefore, he saith, that Luther was a Monk: & therefore by Luther's request, all errors, (and among the rest this of the real presence) ought to be imputed to his being a Monk. And so all is thought well defended. To which, for answer, I revoke first into memory, what is delivered out of Luther, in the 117. number, of the manner of answering, of these people: how every thing, to them, seemeth a full, and bastant, resolution, to all objections. 
Luth. Defence. verb. cenae fol. 381. 382. 394. 405. 406.  Besyd which, else where he saith. They will say any thing, boast of any thing, confidently affirm any thing, but prove nothing: unless it be by frivolous bragging of the most clear truth; in which; Finem, & modum nullum, faciunt; they observe no mean, or end. Nemo eorum obtestationibus, & iactationibus, quicquam credat; Nam eos mentiri, & dupliciter mentiri, certissimum est. Let no man (saith he) believe their protestations, and brags: for it is certain that they lie, and lie again.  
Secondly for answer, I say; the being of Luther a monk, long before, not to be a lawful pretext among protestants, to avoid all opinions of his: nor his request to have pity toward his quondam being a monk, to be transferred, from what particular point, he in that place applied it unto: for otherwise nothing he said, should be approved by any protestants. 

Martin. Taburnus contra profuges Vitembergicos calvinists.  
Luth tom. 7. Wittemb. fol. 502. & tom. 8. Ien● Germanico fol. 174.  
Confess Tygur. trac. 3. fol. 108.   It therefore, that by no study (conjoining thereto ardent invocation of God (as him to have done, Martin Taburnus s; ayth) nor by any other means, although he carefully inquired all occasions to harm the Pope thereby) could otherwise seem to him, but an heresy; even then, when he had (as he saith himself) one foot in his grave: how can the disliking of this opinion, be imputed to his some time being a Monk? I, saith he, will carry this testimony, and this glory, to the tribunal seat of Christ, my saluioure, that I have with all earnestness condemned these fanatical men, and enemies of the Sacrament, in what place soever they be under the sun etc. And again. 
Luth. in epist. ad jacob, ecclesiae Bremen. Doctorem. an. 1546.  Mihi omnium infelicissimo satis est una ista beatitudo; Beatus vir qui non abijt in confilio Sacramentariorum. To me the most unhappy, that the blessedness is sufficient; Blessed is he that hath not gone in the Consil of the Sacramentarians. And again: 
Idem. libel. con. Sacramentarios.  Hereticos serio censemus, & alienos ab Ecclesia Dei esse Zuinglianos, & Sacramentarios omnes, qui negant Christi corpus & sanguinem ore carnali sumi, in venerando Eucharistiae Sacramento: we account in great earnestness, heretics and strangers to the Church of God, all Zwinglians, and Sacramentarians, who deny Christ's body and blood, in the venerable Sacrament of the Eucharist, to be received with a corporal mouth.  
This he affirmeth, whom all the learned Protestants that ever were, so much extolled; yea his very adversaries. To Caluin, 

Calu. de libro arbitr. con. Pigh●um l. 1. pag. 192.  
Beza in Iconibus. Illyricus in c. 14. Apoc.  
Amsdorf. in 1. Tom. Luth. in prefat. Alber. con. Carolostad. l. 7. B. D. 8. Cyriacus con. Steph. Agric. fol. 6. A jewel. def. Apol. par. 4. c. 4. n. 2. Fox in calendario.  
Whitak. con. Campian. pag. 191.  
The 151. untruth.   he is an Elias, out of whose mowth God thundered his truth: which Alberus in like words confirmeth. To Beza; He is the principal instrument of Christianity in Germany. To Illyricus, he is the Angel fleeing through the midst of heaven, and having the eternal gospel: of whom is mention in Apoc. the 14. To Mathesius, he is the supreme father of the Church. To Amisdorfe, he who never had his like in the Christian world. To Alberus, a very Paul. To him, and Illyricus again. A second Elias, and one sufficient alone to appease God's wrath. To jewel, Melancthon, jonas Pomeran, Whytaker, and Fox, he is the light of the world, a Saint, the Father of truth. Quicquid agit mundus, Luther vult esse secundus. What ever shift be found, Luther willbe secounde: and much more, reported in our first 20. number. What is M. Rider compared with all these; nay with the meanest of these?  
The next answer to Luther, is, that he entered into another error of companation: which by the 151. untruth, he saith Luther had sucked out of the Popes own breast. For first, there is no such Chapter as he citeth for proof in all the decretals. Secondly, had there been any error mentioned in the decretals, to have been by the Popes condemned, and not by any Pope or Papist defended: is it not a Riderian, and ridiculous sequel, that such had been, the Pope's Doctrine, and sucked out of the Pops own breast, because the Pope mentioneth it by way of abominable doctrine by him condemned? As for Luther's other errors, let his disciples make apologies for them against M. Rider. And for his being against us, we howld it a great honour. But what is that to you, whose ringleader he was? If he did not persever in error, as you say: how can it be, but his last, and loudest condemnation, of your doctrine, doth not make such doctrine, to be confessed an error, and not erroneusly condemned by Luther? Luther by your confession, remaining in no error, and condemning, and detesting it, as both erreneous, and heretical?   

How our opinion; the Sacramentarian opinion; and Luther's opinion, are reported.  

Fitzsimon. The 152. untruth.  121. IN the very first relation of our doctrine, issueth out the 152. untruth. Do we say, beside bread, and wine, Christ to be in the B. Sacrament? Or rather, without bread, and wine? you bear us witness yourself, before your reply to the 6. of S. John, that we teach all bread, and wine to be transubstantiated: & thereby you register now against yourself this said untruth. In the same first answer, 
The 153. untruth.  you adjoin the 153. untruth, that you teach, the body, and blood, of Christ, to be in the supper. Witness your own words, at the 103. number, the Sacrament and Christ's body to differr as much as the lamb and the passover, etc. which had no more union, than the wine that is sold, and the ivy garland that is a sign of the sale thereof. join also these two I pray you together: that, Christ is not given but in his outward sign; and yet, that the body and blood in the supper is given not only by sign, but as you say, really, and truly. Given, and not given; only in sign; and not only in sign; but also in substance. Is not this fast, and lose; pass, and repass; off, and on; pro, and contra, with, and against; Is not this a pretty riddle? In your third answer to the second question, bursteth forth the 153. untruth. For you do not say, nor can say Spiritualy, unless you depart from your first martyrs, (to whom you have obliged yourself to consent) and from Musculus: As appeareth in the 108. number. Also, our answer is not entirely delivered: For, we affirm not, only corporaly, but also, spiritualy.  
In your third question, and third answer, is contained, first, the 154. untruth, 
The 154. 155. & 156. untruth.  that Scriptures and Fathers, say with you. Secondly, the 155. untruth, that Christ in this institution, made any promise. Thirdly, the 156. untruth: that Christ by any promise assureth all his benefits to the worthy receiver: for there is no such matter. In the 4. question, 
The 157. 158. untruth.  and first answer, is the 157. untruth, that we say, Christ to be received alone with the mowth, as manifowldly is testified. In the 4. answer, is the 158. untruth: that whatsoever Christ giveth by promise, must be received by faith. For he giveth damnation to the wicked infidels, which he had often promised: yet they have no faith. He giveth resurrection to our bodies, in his promises: yet bodies have no faith. He giveth health, food, attire, by many promises to his servants: which can not be received, or used, but only by their bodies. He giveth baptism and grace to children: yet they have no actual faith: he giveth by promise food to the fowls of the air, to the fish of the sea, and to the beasts of the earth: can these be said to have faith? yet, I confess, they may have as much as puritans, & have none at all. O rich Deanery of S. Patrick's, how wouldst thou groan, if thou couldst feel the heft of the divinity of thy deane, wherein such falsehood standeth for infallible principles, and such impiety is termed the word of the Lord? How many untruethes therefore are implied in these words, none of meanest capacity, but must perceive.  
In the fift question and first answer, is the 159. untruth: 
The 159. untruth.  that it is absurd, by our bodies to receive Christ: as also, that we exclude the receiving by our souls. In the third answer to the 5. question, is the 160. untruth, 
The 160. untruth.  that either such institution as I said was a promise, or a thing spiritual alone, and not also corporal. The residue is disproved in the premises. And consequently, 
The 161. untruth.  that it is the 161. untruth, that any may venture their souls upon such doctrine. Toward the next question, let it be understood what we say, to be said, according the salvation of the godly, and damnation of the ungodly; or else it willbe a further untruth. That it hath been proved by you, that the only godly believers receive Christ, is the 162. untruth. 
The 162. & 163. untruth.  To the 7. question, and third answer, it is the 163. untruth; that Christ crucified is the inward grace of the Sacrament: both because, Christ truly gave his disciples his body uncrucifyed: as also because Christ being a substance, can not be grace; which is an accident. Although he is, and well may be called, the giver of grace. And fain would I know, two things, mentioned in this answer of yours to the 7. question; First, why you say Christ crucified, with all his merits, to be the matter, or inward grace of the Sacrament; considering Christ ordained it before his being crucified. Secondly, why you allow any other his merits besyd his passion, considering, that in the 83. number & 14. examen, you affirm only his passion, or rather the wownd of his side, to have been fruitful for your redemption?  
To the 8. question, and first answer: it is the 164. untruth. 
The 164. untruth.  For we say no such matter of carnal eating, but of corporal, true, real, and substantial eating: and that, not only by mowth, but also by charity, and faith. The 165. untruth is, 
The 165. untruth.  that you say with scriptures in so saying: both because, there is no such scripture in owld or new testament: as also because, it is false that all Christ's merits are yours; or that all were purchased only by his Passion: For many, yea infinite, 
The 166. 167. 168. 169. and 170. untruth.  were purchased before his passion. In the 9 question, is the 166. untruth, that we say, carnally: and the 167. untruth that you say with scriptures: In the 11. question, is the 168. untruth, that we say Christ's body is every where: and the 169. that Scriptures, or Creed, say he is only in heaven. In the 12. question, is the 170. untruth: that we say Christ according to both natures, to be every where. The sum of this answer to Luther's authority is, that Luther hath failed like a monk, & that the Father of protestant truth, as themselves term him, is but a Father of error. A good verdict. For the name of Protestants here taken from the Lutherans, we will examine how rightly it is done.   

Who are in deed Protestants? and wherefore so called?  

Fitzsimon. Luc. 8.  122. ARe you got in, from puritans among protestants? you have not observed the conseile of our Saluioure, when you are invited to a marriage, to keep the lower place. I must therefore dismount you, into your rank. First, the name of Protestant, sprung upon this following occasion. When the Reforming profession had purchased many followers, (as it is no more marvel to behold numbers to follow a doctrine of liberty, than waters to fall from a height, when a gap is opened) and the Emperor Charles the fift would fayne understand the grounds of their persuasions: 
Sleidan. lib. 6. fol. 101. 102. 109. Lavather. in sua historia pag. 19  they joined their heads together, and made a collection of opinions, to which they protested to stand to. Which book being delivered to the Emperor at Augusta, otherwise called Auspurg, anno 1530. some thirteen years after Luther had apostated; and the greater part by manifowld protestants (whereby the name begon) promising to avow the said book: the book to this day, is called the Confession of Augusta; and the only defenders thereof, are called protestants. Nether do the Zwinglians in Helvetia, claim this name, but are known by the title of Sacramentarians; neither the Genevians, or French reformers, but are known by the title of Huguenots; nor the Flemish rebels, but are known by the title of Ghewes. Secondly, concerning this name of protestants, they to whom it doth belong, have double cause to applawd greatly to themselves: Such only, (as I forshewed) are the Lutherans, and they only that are consenting to the foresaid confession of Augusta. The first cause is, that the Zwinglians, the English, the French, etc. have sought, 
Brentius in appendice.  and that (as by their own report is testified) with tears to be admitted into their concord: yet that they never would admit, or tolerat them: as appeareth upon the Article of the creed, in the communion of Saints. And when, they blazed abroad, that they had the good liking of them; the protestants took it most injuriously, and (as a great slander) sharply refuted it. Exam. nu. 19  
The second cause is, that their very name of Protestants, is so much affected, even by them, who are opposite unto their profession (as appeareth in England) as that they covet it, and strive for it In deed the cause why that name had first access into England, was, because the first reformers who resorted thereto, Tindal, Frith, Barns, Cranmer, etc. were of the Lutheran stamp, with a peculiar small diversity. Now, M. Rider are you a Protestant? If you consent with the Augustan confession, and so be a protestant (for otherwise you can not) than you must recant all your opinion against the real presence, and consent with Luther. But you perhaps will distinguish English Protestants, with Thomas Digges your brother Puritan, 
Thomas Digges in his humble motives anno 1601.  from all others, by calling them state Protestants: and so intrude, & incroache, among them. But you can not; For you have impugned the blessing of the Cross, as a magical charming, which they allow. 
Numb. 53. Numb. 62.  You have impugned Baptism to be a true laver of regeneration, making it only an external sign or seal, & that only to the faithful; which they disprove, as they may, the scripture instructing them thereto, & saying; 
Mat. 3.11. Mar. 1.8.16.16. Luc. 3.16. joan. 1.32. Acts 2.37.38. etc. 22.17. Tit. 3.5. 1. Pet. 3.21.  to be contained therein the holy Ghost, remission of sins, eternal life, it being the holy Ghosts laver, or font of regeneration, and renovation, whereby, and by the word of life, we are cleansed from sin, and saved, etc. To which, the doctrine of the communion book, accordeth, in these words: This infant, 
The communion book printed at London by Tho. Vawtroller, anno 1574. in the troth. of private baptism. Com. book in ●he form of public baptism.  who being borne in original sin, and in the wrath of God, now by the laver of regeneration in baptism, is ascribed into the number of God's children, and made heir of eternal life. Again: that by that sacrament, Children be regenerated, and graffed into the body of Christ's congregation, and made partakers of the death of our Saviour. So then baptism is more than an external sign (and not only of the elect) among true state Protestants; from whom M. Rider having sequestered himself; in no manner or way, the name of Protestant is belonging to him.  
Also he hath impugned out of ministering the Communion, 
Number 68  the words of Christ's institution; which by state Protestants, are allowed, and used, in all their communion books. Fowerthly, he impugneth inequality among the clergy; Fiftly, the name of priest; Sixtly, that in the new testament, by imposition of hands, or otherwise, there is any function more belonging to some, than others whether they be men, 
Numb. 98.99.  or women: which is altogether rank puritancy, and the very quintessence of the holy reforming consistorial discipline. And yet this man, so plain a puritan, will take to himself the name of a protestant: imitating the nature of Polypus, a fish: which borroweth, the colour of whatsoever it sticketh unto; whereby not being mistrusted, it deceiveth and receiveth all prey passing by. So my Puritan being, omnium horarum homo, a man for all times, and professions, will lose nothing within his reach, although he should change his shape and name from Puritan into a state Protestant, 
Vide Paulo ante num. 100  and back again. Whereunto he hath his warrant & dispensation, as I said, from Beza, and Cartwright. Now, as I believe, M. Rider is fallen into deep confusion (of him who having mounted at the marriage; afterward come rubore, 
Luc. 14.  novissimum locum tenuit, with shame was contented with the lowest place) for separating himself from Catholics, and intruding among Protestants, from whom he is (as the new phrase of soldiers beareth) reform among puritans; by whom I think in my conscience (but that they care more for number, than participation in their compagnie) he showld be cast off.  
123. Is not think you this a great alchemy, to change, and convert every thing, 
Fitzsimon.  to his purpose? Let us bring Scriptures, Fathers, and all testimonies to warrant our doctrine: they are said, not to be for our purpose, but against it. Let us bring, Scriptures, Fathers, and his own brethren, disproving his imaginations: they are said not to be against them, but for him. But that it may be known, 
The 171. untruth.  this to be the 171. untruth; First here is declared, that by factions of opinions, the real presence is denied: a thing (saith M. Rider in the 28. number) never denied by us, nor ever in question betwixt Protestant, and Papist. Now at least, these protestants here alleged, writing to the late Queen of England, in this allegation, show two untruethes contained in M. Rider's denial: One, that it was never denied; th'other, that it was never in question. Yea in the same place, they request her majesty, to beware of the Pharisaical leaven of them so denying it, as by them the words of Christ most plain, most evident, most puissant, be overthrown. If I were at leisure, I would worthily persecute such denials according to their desert. But in truth, I am not at leisure, being often employed from morning to twelve of the clock, in hearing confessions, in exhorting and catechising, in performing, offices of charity, in not omitting the domestical employments incident to one in his third year of probation. In so much, as when I afford any pains to resolve M. Rider's articles, it is only at vacant, and unperceaved time, by others.  
This proof, that protestants approve the real presence, shall be duly fortified, by all chief Protestants, and most approved, of all country's in the world. First, Berengarius the master author of the contrary opinion, saith: Ego Berengarius cord 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 converti in veram propriam & vivisicatricem carnem & sanguinem Domini nostri jesu Christi: non tantum per signum, & virtutem Sacramenti, sed etiam in proprietate naturae. I Berengarius in hart do believe, and confess by mouth, the bread and wine which are placed upon the altar, 

Thevet. vies des hommes illustres lib. 3. fol. 128. Gal Malmsbur. lib. 3. de gestis Anglorum.  
Papyrius Masson. in Anal. Francorum. lib. 3. in Philip. ●ege. Gerson. con. Romant. Vixit an. 1369.  
Wicklephus epist. ad joan. episcopum Lincoln.  
Huss apud joan Pezibranium lib. de non remanentia panis con. Wicklephistas.   by the mystery of sacred prayer, and words of our Redemptor, to be substantialy converted into the true, proper, and lively flesh and blood of our Lord jesus Christ Not only by sign and virtue of a Sacrament, but also in the propriety of nature. And in this belief he died, as divers relate. So that here is the head of M. Rider's opinion fallen from him. Secondly, Wickleph thus saith, against them who slandered him to be of a contrary opinion: At ego credo, & usque 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 believe, and will descend to my death, that after the lawful priest hath vsualy pronounced the sacred words over the bread, that under the form of bread is the true body of Christ. Thirdly, John Hufs professeth, that; Christus verbi sui ineffabili virtute, panem & vinum transubstantiat in propriam carnem, & sanguinem; Christ by the unspeakable virtue of his word, doth transubstantiat bread and wine into his flesh and blood. What a learned Reader, and Dictionary maker, we have of M. Rider, that (in this pillar of Reformation) omitted to find the word of transubstantiation; is to be observed. Fowerthly Hierome prague, saith; Ante consecrationem, panem; in consecratione, & postea, 
Prag. apud Pognium epist. ad Leon. Aretinum.  verum Christi Corpus; Before Consecration, bread; in consecration, and after, the true body of Christ. Of these three, the first, Wickleph, is by Fox acknowledged; a chosen man raised by God to lighten the world. The other two, 
Fox Acts and Mon. pag. 390. & seq. Oecolampadius in conscione de presentia Corporis Christs in eucharistia.  are Capital, & Calendarie Saints, with Fox. Fiftly Oecolampad saith, Simpliciter, & absque hesitatione, credamus, adesse, & contineri, sub hoc pane, verum corpus, sub vino autem, sanguinem. Non dicofiguram tantum absit id blasphemiae etc. Simply and without stamering let us believe to be present, and to be contained under this bread, the true body; and under the wine, the blood. I do not say a figure only, fie upon that blasphemy. Again; utinam princeps illustrissime abscissa mihi fuisset haec dextera cum primum inciperem de negotio Cenae Dominicae 
Idem epist. ad Lantgrau. Hess. an. 1529.  quicquam scribere; I would most renowned Prince this right hand of mine had been chopped of, when I began to write of the affair of the supper. Sixtly Bucer saith; 
Ex acts Concil. Luther Wittenberg in adibus Lutheri.  Cum pane, & vino, verè, & substantialiter, adest, exhibetur, & sumitur Corpus Ch●●●, & Sanguis; With bread and wine, is the body and blood of Christ prefer, and is received truly, and substantialy. He also writing upon Saint John; 
Bucer in cap 6. joan & cap. 26. Math. Calu. in haerm. evang. & l. 4. Instit. c. 17. n. 11. & de cena Domini inter opuscula.  craveth pardon of God, that ever he bewitched any, with the contrary opinion of the Sacramentarians. Seuently Caluin saith; In vain would God command his to eat bread, and affirming it to be his body, unless the effect did accompagnie the figure. Therefore not only in sign is he showed, but in substance. etc.  
This was Caluins' opinion during Luther's life; to be by him favoured. And when after his death he had changed it, as now it is by Caluinians professed; yet was he so doubtful, and distrustful of his proper opinion, as to have it depending upon on man's good or bad liking. 
Calu. Defence. 2. con. Westphal.  Si Philippus verbulo declaret me a sua mente deslectere, protinus desistam: If Philipp (Melancthon) declare in the least word, that I serve from his judgement, I will suddenly surcease. Is not this a pitiful counterpoint to M. Rider's opinion? yet will he shake all off as lightly, as a breath of wind. Nothing of all this willbe against him: nothing of all this willbe for our purpose: all willbe said to be impertinent fictions, and wrested, mangled, dismembered, and corrupted allegations. Other answer, neither will he, neither can he give: for there is no life, nor doubt, remaining in the matter. I comfort myself with the saying of Cicero; 
Cicero.  Latere nullus nugator potest diu; No juggler (especially in this industrius age) cany remain long unknown. And against his slanders, and reproaches, (which are the sacred ancre, and greatest confidence of his cause) I have this defence out of Saint Bernard; 
S. Bernard. super Cantica.  Sufficit adversum os loquentium iniqua, opinio bonorum, cum testimonio Conscientiae; The opinion, or knowledge, the good have of me, together with the testimony of my conscience, is sufficient against the mouth of them that speak wickedness.   

The second part of the third proof. How English Protestant Martyrs confessed the real presence.  

Fitzsimon. Tacitus. li. 19  123. COnsidering how M. Rider is employed in this answer; I must with Tacitus account him; Acerrimum militem, & in extrema obstinatum; A most eager sowldiour, and obstinate against all extremities. First he trotteth to his old wandering declaration, of the occasion of such allegations: as if any occasion could make any affirm false doctrine; or if true doctrine delivered by indirect occasions, should therefore be accounted untrue. But that the good man mistaketh the occasion, and altogether mis-informeth his reader in this matter; may be gathered by these short demonstrations following. The first is: that if as he saith, they had intended not to meddle with the matter of the presence, why would they condemn the opinion of them, who did not believe such real presence? An sint facienda mala ut inde eveniant bona? could ill be done, that good (as that life, or livings might be preserved thereby) might come thereof? The Apostle flatly teacheth the contrary: Nether is the authority of Beza, or Cartwright, who granted (as is declared) such allowance, (to cownterfet for helping the word) Christian or religious. Now the principal Protestants renounced the figurative imaginary presence, as heretical, and professed to believe the real and substantial presence. For as much (said Sr. John Ould Castle) as I am falsely accused of a misbelief in the Sacrament of the altar; I signify here to all men, that this is my faith concerning that. I believe in that Sacrament, to be contained very Christ's body and blood, under the similitudes of wine and bread; yea the same body that was conceived of the holy Ghost, borne of the Virgin Marie. Over this confession, is by Fox written: the Christian belief of the Lord Cobham. If it was Christian: 
Fox Acts and Mon. pag. 512.  how is not the contrary thereto, unchristian? If it was unlawful: how was it professed at time of death? Can all the wit of man excogitat any quircke, or chincke, to decline this contradiction; but that in a termed Christian confession, of a Protestant principal Martyr, the puritan profession against the B. Sacrament was condemned?  
Such, and in like terms, even by Foxes own relation, was the Protestation of the L. Cromwell; That he died in the Catholic faith of the whole Church, not doubting of any Sacrament thereof. Whereunto also Fox giveth the like title; of a true confession of the L. Cromwell. And for Rob. Barnes, he was a most resolute Lutheran: and therefore must have been as opposite, as his master, to the sacramental supposition. Yet I come nearer, and omitting Ridley, Hooper, Rogers, Latimer, the Duke of Northumberland, and others, great Saints, with Fox: I crave in courtesy of M. Rider to give satisfaction, if Crammer was not against his opinion, how did he pronounce sentence against John Lambert, and Anne Askew, principally for being of his opinion? Fox confesseth the chief condemners of them to have been Crammer, and Cromwell. Perhaps he will think to escape with a turn of a Fox, saying: that, to have been compassed by the pestiferous, and crafty counsel, and stratagems, of Bishop Gardener: that by the gospelers themselves, the gospelers should be condemned. Good ghospellers they must have been in the mean time. But I am now so upon the chase, as I can not so lightly lose my game. Why then in King Edward's days, (the foresaid Bishop as he saith, being cast into the tower) did the said Cranmer, condemn joan of Kent? What Fox, or wolf, can avoid that, but that Cranmer, was thereby known no friend, even then to any of the foresaid Anne Askews disciples? I will not in vain have been some time of your profession, and having touched it, and been defiled with the pitch thereof, (for which offence I daily, and most humbly crave pardon, of my dear and sovereign Lord, and Saluioure) but that of the same pitch, I will light a toarche, to them that are in darkness, and in the shadow of death, to direct their feet into the way of peace. Let us therefore pursue more of this kind, to have the true portraiture of M. Rider, placed before all men's eyes.  
Catho. Priest. Magdeburg, in Epi. ad Eliz. Angliae Reg.  Amongst factions of opinions, some lately take away the body and blood of Christ, touching his real presence, contrary to the most plain, most evident, and puissant words of Christ. 

Rider.  124. GEntlemen, this concerneth not us: it may fit be inverted upon yourselves, for we deny not Christ's spiritual presence taught in the Scriptures, and received in Christ's Primitive Church; but we deny your imagined carnal presence, never recorded in God's book, nor believed of ancient father, nor ever known to Christ's spouse the Primitive Church: as you have heard truly proved. But this is your great fault usually practised, that whether in Scriptures or Fathers you hear of Christ's body and blood, and his presence, or real presence: you imagine presently without further examination, that it is your carnal presence, which thing is grown up with you from a private error to a public heresy.  
Catho. Priest. Fox in Martirol. Kemnitius in Exam. Conc. Trid. cenira tan, de Eucharistia.  Tyndall, Frith. Banes, Cranmer, left it as a thing indifferent to believe the real presence. So that the adoration (saith Frith) be taken away, because there then remaineth no poison, whereof any aught to be afraid of. Yet Kemnitius upon the assurance of the real presence, approveth the custom of the Church, in adoring Christ in the Sacrament by the authority of Saint Augustine, and S. Ambrose, in Psal. 98. Eusebius Emissenus, etc. Saint Gregory Nazianzen: & saith it is impiety to do the contrary. So that the brood being of such agreement we have the less occasion to embusie our brains to confute them. 
GEntlemen: by pieces you repeat some of their words, not knowing (at it seemeth) the occasion; and so you utterly mistake the sense, which was this. These godly Martyrs perceiving the flame of persecution to burn so fast, and mount, so high, as it was neither bounded in measure nor mercy: and only for a new upstart opinion having no warrant from God's word. They in a Christian & brotherly discretion, exhorted the learned brethren, only to preach that necessary Article of our free justification by faith in the personal merits of Christ. And touching the Lords Supper, to teach to the people the right use of the same; yet not to meddle with the manner of the presence, for fear of danger, if not death: but leave it as a thing indifferent, till the matter in a time of peace might be reasoned at large on both parties by the learned. Provided ever, that poisonful adoration be taken away. The premises considered, what can ye now gather, that proveth with you, or disprooueth us. Nay, here is nothing but against you altogether. For if you had dealt truly with the dead Martyrs, or the living Catholics, these collections (and not yours) you should from hence have gathered.  
1 First, these Martyrs taught with their breath, and sealed with their blood, that your carnal presence and transubstantiated Christ, was neither commandment given by God, nor Article of our faith ever taught in the primitive Church, but a late invented opinion devised by man.  
2 secondly, they wished the brethren (considering it was but man's invention, and never recorded in god's book) that therefore they should not hazard the loss of their lives, which would tend so much to the prejudice of Christ's Church.  
3 thirdly, they wished it to be taken for a season as a thing indifferent, yet not absolutely, but with these cautions.  
1 First, that adoration or worshipping of the creatures were quite taken away, which never was done by you: and therefore they held it not absolutely indifferent.  
2 secondly, till the Church of Christ had peace and rest from your bloody and butcherly slaughters, wherein the matter might be decided, not with faggots, but scriptures, which was not granted in their days: and therefore you greatly wrong the dead, when you make them speak that thing absolutely, which was limited by them with conditions.  
Now I appeal to the indifferent Reader, whether you desserue not a sharp reproof thus to dazzle the eyes and amaze the minds of the simple Catholics, by violent wresting the writings of the martyrs, persuading the ignorant, they should either dissent in this opinion amongst themselves, consent with you, or vary from us. Whereas both they and we, now and then consent with Scriptures, Fathers, and Primitive Church, in unity and verity of doctrine, against your dissensions, pestiferous errors, and open blasphemies.   

Of M. Rider's binding himself to Consent with the first protestant Martyrs; And of how many, and monstruous beliefs, he maketh himself thereby.  
124. THey and he, then and now, (saith he) consent, with Scriptures, 
Fitzsimon.  Fathers and Primative Church, in unity, and verity of Doctrine, against our dissensions, pestiferous errors, and open blasphemies. Perhaps before I part, I will make him beshrew the fingers of him that printed this protestation, although I know, 
Stow in Chron. anno 1549.  it was not the printers fault. Omitting words, let us repair to works. The last named joan Knell of Kent, shallbe first confronted with M. Rider, 
Fox Acts. pag. 398. 571.  to see if he will stand to this word. This joan (as also did Peter the  an other his martyr) denied Christ to have taken flesh of the B. Virgin. M. Rider's words are; that he consenteth with protestant Martyrs, in unity, and verity, of all doctrine. It must then follow, that he denieth the same. Since that I deal against a puritan, I will allege one of the same sort, William Cowbridge, 
Fox pag. 570.  because he affirmed (as Fox confesseth) no bishops to have any more authority than priests, as also because, as other puritans can not tolerat any honour to the name of jesus, so could not he to the name of Christ; but said, that it was a filthy name; 
Alan. Copus dial. 6. c. 17.  and all that did believe in the name of Christ, were damned Also that Christ was not redeemer of the world but deceiver thereof. Which with many other like articles, he professed at his death, as is not only affirmed, but also proved, by Alanus Copus, alias Nicholas Harpsfeld, against Fox. All which M. Rider hath bound himself to believe, 
Fox loc. proxime cit. Fox pag. 1151. Tom. 1. Luth. in disp. de baptism. Art. 3. Gagninus l 6. hist. Fran. Item Gerson. tr. 3. in Mat. Paul. Aemil. l. 6. hist. Gal. Genebr. in Chron. an. 1280.  by his former words. Thirdly John Wesell, denied the holy Ghost to proceed from the Father and the Son. Yet he a Foxian Martyr Fowerthely, Haux denied, baptism of Children to be necessary to salvation yet he a Foxian Martyr. Yet Melancthon (and he a Foxian Confessor) pronounceth: Furor est affirmare, quod paruuli sine Sacramentis sal● fiant; it is fury to affirm that children may be saved without Baptism. Fiftly, Almaricus, (as Gagnin relateth) denied resurrection, heaven, hell, Christ in the Sacrament more than in a stone, & that God spoke more in S. Augustin, then in Ovid: Yet he was a Foxian Martyr, and by him made a great bishop; which others could never have known. So he made Sr. John Ould castle, L. Cobham, by his own absolute authority; as well allowed to make Lords and Knights, as Martyrs and Confessors. 
Fox. pag 942. 943. 944,  Sixtly, Frith the learned, and excellent Martyr of Fox, affirmed the real presence no article of belief, affirmative or negative; although the express scripture record it; and offered, saith Fox, to Sr. Thomas More, to believe the real presence, without the adoration. John Clerk, 
Fox in his Caleddar, 12. 13 14. Novemb. july 3. Item Acts pag. 111. col. 2. num. 26.  and Alice Potkins, defended; there was no other Sacrament than Christ hanging on the cross. Antony Person, Testwod, & other assured, the words of Christ, this is my body which is broken for you, only to mean the breaking of God's word among the people. All this by his former words, my Cavaliero is bound to believe: for these are Foxian Martyrs, with whom he saith, he is consenting in unity and verity of Doctrine. So is again William Cowbridge; 
Alan Cop. dial. pag. 6. 633. Fox. pag 738.  saying; that neither the Apostles nor Evangelists nor sour Doctors of the Church, have hitherto revealed, how sinners might be truly saved. So Also is Richard Hun, saying; that poor men and idiots have the truth of the Scriptures more than a thousand Prelates, and clercks of the schools. What say you M. Rider, will you affirm the same, according to your word, and bond? There is no remedy, your obligation is to do it. But I would know, whether you now hold with the idiots, rather than the Scholars? Truly in any consequence you can not, both for such promise, and for being, non proficiens, accompagnie Scholars. Yet, if you disdain to be an idiot; which your bond hath made you; and perforce (invita Minerva) will intrude yourself among clercks; listen, how your Martyr, in unity and verity of doctrine, 
Fox pag. 738.  cometh over you: he damned (said Fox) the university of Oxford, with all degrees and faculties, in it. So that unless you take to be an idiot, your Martyr condemneth you. To be brief, in this ruthful obligation printed against yourself, to stand to such confederates, beside your making you self idiot etc. you must aver, with John Teuxburie; 
Ibid. pag. 935.  that it is impossible to consent to God's law, that all things are equally belonging to all: that the jews of good zeal put Christ to death etc. Of all others mentioned in the examinatio of the Creed, being all for the most parts saints of the same stamp add Calendarie, you have bound yourself fast, to ratify their damnable blasphemies, and to consent with them in unity and of doctrine. You are to justify all that they have affirmed, or else your printed protestation will bewray your puritanical faythlesnes in performance of your promises.  
125. And next, you bring in another learned Protestant Cheminitius, 
Rider.  who (you say) allegeth Augustine, Ambrose, and Gregory Naziazen, to approve your adoration in your sacrament: Intimating to the world, that we should either allow that in you which publicly we preach against; or else, that we should be at a discord amongst ourselves touching this your opinion. But the matter being exactly examined out of these Fathers themselves, and not by your Enchiridions or hearsay, the Catholics shall see you wrong us, and abuse them. And first, it seemeth very plain, you never saw or at least never read Chemnitius, and my reasons be these.  
First, you know not so much as his right name, much less his precise opinion, 
Them pars. 2. Canon. 6. page 434.  for you misspel his name, Kemnitius for Chemnitius, which had been a small fault if you had rightly alleged him touching the matter. For your Tridentine Canon commandeth an external or outward worship of Christ in the Sacrament under the forms of bread and wine. And Chemnitius he condemneth your outward worship for idolatrous, and teacheth only an inward spiritual worship. And to prove what I say, I will truly allege your Cannon: then Chemnitius his examination of it, and then let the Catholics but judge indifferently whether of us deal more truly and sincerely in this case. This is your Canon: Si quis dixerit in sancto Eucharistiae sacramento Christum unigenitum Dei Filium, non esse cultu latriae etiam externo adorandum & solemniter circumgestandum, etc. Anathema sit: That is, if any man shall say that in the blessed sacrament of thanksgiving, that Christ the only begotten Son of God, is not to be worshipped with that outward and divine worship which is proper and due only to God, as well when the Sacrament is carried about in procession, as in the lawful use of the same, 
Page 435. 436. 437.  let him be accursed. Martin Chemnitius examining this your Canon, first condemneth your feigned Transubstansiation, and showeth the reason: for saith he, unless the Church of Rome had devised this Transubstansiation, you should have been palpable idolaters, worshipping the creatures for Christ. And therefore she imagined that the substance of bread & wine were quite changed into Christ's body and blood, no substance of them remaining, lest the simplest should spy their idolatry.  
secondly, he expressly condemneth your outward worship as idolatrous, and showeth there that Christ must be received by faith, and worshipped in spirit and truth. 
Page 444. lines 2. 3. 4.  And afterwards he saith, comprehenditur autem vera interior, & spirituali veneratio & adoratio Christi in illis verbis institutionis, hoc facite, etc. for the true inward and spiritual worship of Christ, is comprehended in the words of Christ's institution, Do this in remembrance of me. Now let the best minded Catholics see your unjust dealing with both quick and dead, pretending that either Chemnitius (as you say) allowed your outward worship in your Sacrament, or that we jar amongst ourselves touching the same: which both be untrue. For you hold the worship to be outward, he and we inward: you carnal, he and we spiritual: and briefly, if you will yet read him diligently, you shall find he utterly condemned your carnal presence, and your external worship, approving the one to be a fable, the other blasphemy. And thus much for your ignorance touching Martin Chemnitius, whom it seemeth you never saw, but only took him by the ears, as Water-beares do their Tankards. Again, you say that Chemnitius upon the assurance of the real presence, approveth the custom of the church in adoring Christ in the Sacrament, by the authority of Saint Augustine. Ambrose in Psal. 98. by Eusebius Emissenus, & Saint Gregory Naziazen charging as many as do the contrary with impiety: to every of which thus I answer.  
This Psal. according to the Hebrew is the 99 Psal and upon this place S. Augustine writ, 
Aug. in psal. 98.  as I will allege him of your Paris print: his words be these. Quid de carne Mariae, carnem accepit: & quia in ipsa carne hic ambulavit. etc. ipsam carnem nobis manducandam ad salutem dedit: Nemo autem illam carnem manducat nisi prius adoraverit: which took flesh of the flesh of Marie, and because in that flesh he walked here upon the earth, he gave to us that flesh to eat to our salvation, for no man eateth that flesh unless first he worship it. Now let us examine this place, and see how that fitteth your purpose. First, the flesh of Christ that Augustine will have worshipped, must be thus conditioned.  
1 First, it must be borne of the virgin Marie: but yours was made of bread, and therefore not that true flesh of Christ which Augustine speaketh of, and so not to be worshipped without idolatry.  
2 secondly, that flesh of Christ which Augustine will have us worship, walked visibly with his Church here upon earth before Christ's ascension. And until you can approve unto us by canonical warrant, such a Christ in your Sacraments as walked upon the earth, and died on the cross, Augustine will not have him worshipped: which you shall never be able to do during the world.  
3 thirdly, that flesh of Christ which Augustine will have us to worship, was given to us for our salvation, which I hope you will say (if you say truly) was actually, really, and in deed upon the cross. And in the Sacrament mystically, or by representation, as hath been proved out of your own books.  
Thus you wrist that which Augustine spoke of the blessed flesh of Christ, to your fabulous supposed flesh made by a priest: whereby you wickedly abuse the learned father, and deceive the simple Reader. For this flesh of Christ which was conceived by the holy Ghost, and borne of the blessed virgin, must be eaten with the spirit, & adored with the spirit, as Augustine there speaketh: and neither adored with your external apish worship, nor eaten with your corporal mouth. But to speak according to Scriptures and Fathers, the very eating of Christ, is the true adoring or worshipping of Christ: because as he is eaten, so he is adored, but he is eaten spiritually by faith. For faith is the chiefest branch of God's honour. Your next Author is Ambrose upon the 98. Psal. which you imagive proveth your external worship of Christ in the Sacrament.  
125. I am glad that Kemnitius is avowed to be a protestant, 
Fitzsimon.  to M. Rider's liking: for thereby we may perhaps have some desired sport. The reprehension of our Spelling Kemnitius, for Chemnitius, for Crantzius (as a little after appeareth) might have been spared: If M. Rider by God's good providence, had not been reprobated to confusion in all matters, and sciences, whereof he hath made any mention. Of his ignorance in Scripture, in Fathers, in Histories, in Orthography, in Greek, in French, in Latin, in English, & now in Spelling, against my will, he would needs convict himself ignorant. First then I answer, that K. in greek, is all one and C. in Latin: and therefore might indifferently be taken. Secondly, that Germane names, such as are Kemnitius, and Crantzius, are written indifferently by either C. or K. & that these two foresaid names, even by the authors themselves, are more written in our manner, then according to M. Rider's conceit; which also is observed in Bellarmine, Stapleton, and all other famous Controvertists. Let him repair but to the College, and inquire for the Metropole of Crantzius; and finding it as I had written, after in all his life, let him abstain from such fanatical exceptions. For if they were available, that who misspelled, were ignorant in the matter: how cold M. Rider know, how, and when, to be silent, not knowing to write silence, but silence? how could he profess himself a scholar, writing the name amiss, scholar? How could he tell what circumcision was, he writing it circumscision? which never scholar would have done, that after would object less misspelling, to another. In what wisdom, or learning, or latin did he learn to write latin, for latin, intolerable for intolerable, subtly, for subtly? etc. But of his palpable ignorance in latin after.  
Well, now to accompagnie him forward. Of Kemnitius he saith, it is untrue, that he jarreth with M. Rider; or contrary wise. Which if it be not revoked speedily; M. Rider must recant & affirm with Kemnitius, that the opinion against the real presence, is; Blasphema, impia, damnata; 
Kemnitius in sua epistola. ad joan. Georgium Marchion. Brandeburg. 24. joan. 1584. Extat in Incendio Caluinistico. Kemnit. 2. par. exam. Conc. Trid. sess. 13. c. 5.  blasphemous, impious, condemned. Secondly Kemnitius saith; Nullam esse qui dubitet an Christi corpus in coena sit adorandum, nisi qui cum Sacramentarijs aut neget aut dubitet in Cena verè Christum esse presentem; There is none that doubteth the body of Christ to be adored in the supper, but he who with the Sacramentarians (to whom Kemnitius is diametricaly opposite) denieth, or distrusteth that Christ is in the Sacrament. Whereunto, what think you may M. Rider reply? Forsooth, that Kemnitius alloweth only the internal adoration. Which is an untrue and a silly excuse. For is not the adultery of the mind as unlawful, as it of the work? Yes truly, if Christ be true, or the common doctrine of Divins, and Philosophers, that the external act addeth nothing to the malice of the internal act; although by other circumstances, it may be conjoined with more offences, in being external, then if it were only internal. Wherefore, it had been madness in Kemnitius, to have allowed internal adoration, and not external. It being also, as shortly after appeareth, forged untruly, 
The 172. untruth.  maketh up the 172. untruth, But saith he, Kemnitius is against us. I answer: that is our glory. Non estenim speciosa la● in ore peccatoris; It were no commendation for us, such wicked sectarists should commend us, but a great benefit that they impugn us. Now will you behold the promised sport, by M. Rider's accounting Kemnitius his good friend? It appeareth, by his impugning with tooth and nail the allegations, which by Kemnitius are produced in proof of adoration. Will you M. Rider be so uncourteous toward your friend? will you make us behold a jar, where you said there was none? will you be a continual registrer against yourself, of untruethes? He acknowledgeth (if you observe him well;) that Kemnitius chargeth them with impiety that deny the real presence, or adoration of Christ therein. Whereunto he promiseth distinctly to answer. First, that point of the real presence, and of such impiety, he gamboleth over nimbly, without stumbling thereat. This then is the 173. 
The 173. untruth.  untruth: that he fulfilleth not that part of his promise. Secondly he translateth, and denounceth, out of S. Augustin, what so often before he denied was ever said, or thought, by S. Augustin, or other, in six hundred years after S. Augustin; that Christ gave that very flesh to us to eat, which was borne of Marie, and wherein he walked here in earth: Adding thereto, that none eateth that flesh, but he that first adoreth it. 
The 174. untruth.  Yet by the 174. untruth saith M. Rider, that wickedly we abuse S. Augustin. How could we abuse him, whom not we, but Kemnitius, alleged, to prove Christ in the B. Sacrament, should be adored? How do we abuse him, whom not we, but M. Rider, translateth so as Kemnitius had informed, and as we had ever confirmed? What after he wisheth us to prove, that in the B. Sacrament is Christ, who was borne of the Virgin Marie, and visibly walked, and was given to our salvation; he may find it (beside this evident proof by himself translated) proved in the numbers 37. 40. 43. 46. 71. The 175. untruth is, 
The 175. untruth.  that Faith is the chiefest branch of God's honour. First Saint Paul expressly saith; That Charity is greater. Secondly, if it were not untrue, the chiefest branch of God's honour, would be, not in God himself, nor in Christ his Son, nor in all heaven: for faith is not in them, or in heaven: but that which followeth faith, to wit, not to see God any longer in enigmate, sed sacie ad faciem: in a dark resemblance, but face to face. Thirdly, consider how impertinent such unfaithful infidelity, toward S. Paul, toward God's honour, and toward truth and reason, is intermeddled in this place. Our Saluioure to be called, a breaden God, fabulous flesh, and our adoration of him, but external apish worship; were points fitly conjoined with such disdain toward God's sacred words, & honour, whereby contrary to all belief, God is said not to have in himself, but out of himself, his chief honour; yet philosophy teacheth, honour non est in honorant sed in honorato; honour is not in him that honoureth, but in him who is honoured. If any would understand more of S. Augustins mind toward the adoration of Christ in the B. Sacrament; let him peruse the Augustinian confession collected by Hierome Torrens, 
Confess. August. c. 6. l. 3. §. 5.  to have it manifested abundantly. Let it now suffice that he teacheth; Saluberrimum Corporis Christi Sacramentum certatim honorandum; 
De consecra. dist. 2. c. nos autem.  the most healthsom Sacrament of the body of Christ, to be honoured importunately.  
126. But Gentlemen, why deal you so untruely with God's heritage, in a matter of this importance? did Ambrose ever write upon this place, I tell you no, 
Rider.  Ambrose in deed writ upon the Psalms, till the end of the seventy one Psal. and there broke off, and recontinued at the 118. Psal. but never writ of the 98. or 99 Psal. as you untruely deliver. For Chemnitius saith thus. Ita Ambrose, in eundem Psalmi versum inquit. Thus speaketh Ambrose upon the same fifth verse of the Psalm, adorate scabellum, 
Tomo. 2. lib. de spiritusancto cap. 12. page. 157.  worship ye his footstool: but he saith not that Ambrose writ upon that Psalm, but upon a verse of the Pfalme, and not in that Tome, but in another, and yet not of a worship external, as you teach, but of a spiritual worship, such as Christ teacheth in the fourth of john. For if you had read Ambrose you should have heard him speak thus; Hoc in loco de spirituali Christi adoratione, etc. In this place we will speak only of the spiritual worship of Christ. So Ambrose utterly (if you had understood him rightly) condemneth your external worship of Christ. But because August. writing upon this Psal. expoundeth Ambrose his opinion upon that one verse, adorate scabellum, worship ye his footstool, etc. and both against your external worship, I will only desire you to read your own Augustine or your own print, both thoroughly and deliberately, and then I doubt not but you will see your error, and reform your ●udgement.   

Of Kemnitius his citation out of S. Ambrose, and Eusebius Emissenus.  

Fitzsimon.  126. HERE is good stuff; Saint Ambrose did not write upon the 98. Psalm, because he did write but upon a part thereof. If therefore one buffeted M. Rider upon the ear, he could not be said to have strucken M. Rider, because he struck but part of him. 
The 176. 177. 178. untruth.  The 176. 177. and 178. untruethes are: First that we deal untruly with Ambrose, we only telling him that Kemnitius so alleged him. Secondly that Ambrose is ill alleged to prove Christ should be externaly adored; for he saith expressly; Caro Christi quam hody quoque in mysterijs adoramus; the flesh of Christ which this day we adore in the mysteries; and that was the same, quam Apostoli in Domino jesu adoranerunt, which the Apostles in our Lord jesus adored. Again. Qui dignè hoc mysterium accipit, judicare debet, quod ipse est Dominus, cuius sanguinem mysterio bibit: he who receiveth worthily this mystery (which I have added out of S. Ambrose, to deprive M. Rider of all cavillation about the word Mystery) ought to judge, that he is our very Lord, whose blood in the mystery he drinketh. Also he falsely informeth, that S. Ambrose in that place professeth to speak only of the spiritual worship of Christ. And if he had so spoken, it had been for our purpose, that the adoration of Christ in such mystery which is eaten and drunken, is not only external, but also spiritual. For toward such mystery (as appeareth) he alloweth such external adoration. And for avoiding of other small untruethes, M. Rider might have better informed (since he would needs digress to that purpose) if he had said Saint Ambrose to have written his Commentaries not consequently to the 71. Psalm, but upon the first, and then upon the 35. 36. 37. 39 40. 43. 45. 47. 48. 61. and 118. Let others judge what his skill was in S. Ambrose, by having so, as he showeth to the world, conceived of his writings.  

Rider. Hieron. de scripto. Eccles. 〈◊〉 in Eusebio Emeseno Tom. 1. page. 296.  127. But now let us see how fitly you allege Eusebius to prove your external worship of Christ in the sacrament.  
Saint Hierome maketh mention of Eusebius Emesenus Bishop of Emesa in Syria, who writ in Greek very learnedly, and lived about the time of Constantius, about the year of our Lord 342. and was buried in Antioch: yet some very craftily have stitched certain Latin Homilies upon this Greek father's sleeve, and work upon him a strange wonder, in making him speak Latin, at least five hundred years after his death, that was ignorant of the language during his life, But here I will not take upon me to discuss whether this was Eusebius Emesenus the Syrian, or Eusebius Emissenus that Canisius saith was a Frenchman, & hoc forte tempore claruit, 
Canisijs cron. in Anno 500 Dist. 2. de consecr. canon quia corpus page 432. in fine. Your first decrees printed at a r●s & your last at Louvain something differ in words & periods.  and peradventure (and peradventure not) flourished at that time: or whether it were Gratians Eusebius. But this is most sure, that Gratian doth grace his Canon with his name, but which of them, any, or noon of them, it shall neither help nor hurt, because we w●l examine the matter, not the man. The canon is this: & cum reverendum Altare cibis spiritualibus ascendis satiandus, sacrum Dei tui corpus & sanguinem fide rispice, honora maxim, totum haustu interioris hominis assume. That is: and when thou comest to the reverend Altar to be fed with spiritual meats: look upon and consider with thy faith, the body and blood of thy God, honour it with great reverence, and receive the whole body with the swallow of the inward man.  
127. Like dealing is used toward Eusebius Emissenus, 
Fitzsimon.  both in omitting parcel of his words, recorded in the decretal alleged; and putting maximè, for mirare, but especially, for inferring by a Riderian sequel, that because Eusebius persuadeth to use faith, admiration, and internal receiving of Christ, he should therefore overthrow our doctrine that there can be any real, corporal, or substantial receiving of him; and that the real presence is by him disproved. Yet Eusebius himself in the same place amply teacheth, that Christ invisibly converteth the visible signs into the substance (& not only into the figure) of his body & blood, by the secret power of his word. Which words to any hart not veiled, to any understanding not depraved, to any behoulder not reprobated, might suffice: but not to reforming illuminated Doctors. Another prank was, to omit these words containing the adoration toward such mystery (ut coleretur iugiter per mysterium, quod semel offerebatur in praetium; that the body should be ever honoured in the mystery, which was once offered for redemption) and to propound the very end of the Chapter, to a clean contrary intention; that no such body should be honoured in the mystery, which had been offered for redemption. Was this sincerity? was this promised fidelity, to bring a clause in the end of a chapter, to overthrow the conclusion, and whole scope of the chapter?  
128. Now examine Chemnitius his doctrine and your opinion: 
Rider.  he brings in this Canon to approve the spiritual eating or worship of Christ in the Sacrament. And you allege it to make good your external Tridentine adoration of your breaden God. Behold, every word of this your own Canon is a witness against you, for the meat is spiritual, the man is spiritual, the manner is spiritual, the sight is spiritual, and the worship or honour is spiritual. Here is nothing corporal or outward, as you say, but all inward and spiritual, as we teach.   

Whether Kemnitius allowed external adoration. When Pixes began. Of the triumph of Corpus Christi feast.  

Fitzsimon.  128. TO amend former dealings, he adviseth to examine Kemnitius his dealing and our opinion: and that we shall find him to commend only spiritual adoration. This facing out of the 179. 
The 179. untruth.  untruth, shallbe discovered, to the detestation of all such writers. The very words of Kemnitius are; 
Kemnitius in exam. Conc. Trid. par. 2. etc.  Ad veram confessionem pertinet, ut fidem, devotionem, celebrationem publicè quoque testemur, & voce, & alijs externis significationibus, quibus ostendamus quid de huius Caenae substantia & fructu sentiamus: qua animi reverentia & devotione accedamus, qualem ibi cibum nos credamus accipere. Tali externa confessione seiungimus nos a Sacramentarijs, & Epicureis, horum mysteriorum contemptoribus: excitamus alios ad Reverentiam, ne qua detur occasio, vel simplicibus ad profanas cogitationes, vel porcis ad conculcenda haec mysteria. Externa enim irreverentia signum est prophanae mentis & non diiudicantis Corpus domini. It pertaineth to true confession, that we should publicly profess our faith, devotion, and hallowing, both by voice, and other external significations, whereby we declare what we conceive of the fruit, and substance, of the Supper: with what reverence of mind, and devotion, we approach, what food we believe there to receive. By such external confession, we sequester ourselves from the Sacramentarians; and Epicures, the contemners of these mysteries. We do excite some to reverence, that no occasion be given, either to the simple of profane cogitations, or to Hogs of treading these mysteries. The external irreverence is a sign of a profane mind, and not discerning the body of our Lord. 
Vide num. 59  Now appeareth the conscience, and fidelity, of my Anaxagoras, affirming every thing contrariously. Kemnitius professeth, they are Epicures, hogs: and profane contemners, and not discerners of the body of Christ, who are adversaries to the external adoration of the B. Sacrament. M. Rider in saying he consenteth with him, and that it is untrue there is any jarring betwixt them, must in like manner by such titles, call all the impugners of such external adoration. Let the whole state of England, Irland, and Scotland, take notice of this his secret reproaching them. If also he will say, that Kemnitius disproved the external adoration, 
Vide num. 59  because he approveth the internal: I report myself (whether that be not to ride, or Anaxagorize) to the last profession of Kemnitius. In the mean time, smile not, and I will show you a pleasant inference of M. Rider: that the adoration can not be but spiritual, because the man coming to receive the communion is spiritual. One would think that the man to receive, is not only spiritual, but also corporal, and therefore that the adoration might be, not only spiritual, but also corporal. Also if such sequel were forcible, no protestants hereafter should bow their corporal knees to the supper, or to God himself, nor put off their corporal hats, nor hold up their corporal hands, because the adoration can (by his saying) not be corporal, to any spiritual things adored. O Riderian reasons, how pleasant you are.  
129. And so to the next witness, which is Gregory Naziazen: his words be these, 
Rider. In Epitaphio Gorgoniae sororis suae.  Inuocabat Christum, etc. she called upon Christ, that is worshipped on the Altar where the mysteries are celebrated. I pray you what can you gather out of this to prove your external worship of Christ in the Sacrament, with cap, thump, and knee. Gregory saith, she worshipped Christ, therefore you will conclude, it was your breaden Christ: too hasty a conclusion to be true. Or do you think she worshipped Christ as enclosed in those mysteries? Surely no, For Gregory saith, it was in the dark night since approached to the Altar. 
(a) The Pixe was invented by Innocentius 3. 1214 & Gregory Naz. writ Anno 567. joh. 4.20. Exod. 3.12.  At which time there was neither priest standing by the Altar, mysteries upon the Altar, nor the pixe hanging over the Altar, and therefore she worshipped Christ that was called upon at the Altar, in the celebration of the mysteries: not that he was enclosed under the forms of those mysteries, no more than the mountain wherein the fathers worshipped, was either God substantially, or that God was enclosed in that mountain under the forms and shapes of the mountain. But the mountain was the place where God was worshipped. And so the Altar was the place where Christ was called upon and worshipped, not that Christ was there locally by a corporal descension, but that he was worshipped there being called upon and served with a spiritual ascension.  
And if you had read Gregory Nazianzen a little after, you should have read that Gorgonia his sister carried about her still some pieces of the figure of the sacred body and blood of Christ, as it was the custom of that age: and with her repentant tears she bedewed the same, not that she externally honoured the same.  
Here Gregory calleth the Sacrament but a figure of the sacred body and blood of Christ, therefore it had been idolatry to have worshipped it. 
Esaie 42.8.  Yet notwithstanding your missaleadging and misunderstanding of the premises, as also your dissenting from Scripture, Fathers, and ancient Popes, & irreligious dangerous jars among yourselves, you easily disburden your brains from further answer, thinking you have confuted the protestants, & satisfied the Catholics, and so strike up your victorious plaudite in this manner: So that the brood being of such agreement, we have the less occasion to embusie our brains to confute them.  
Here Gentlemen you call us a brood: we will take it in the best sense, for we confess we are Christ his brood hatched under the warmth of his merciful wings, coming unto him like hungry chickens at the heavenly clock and all of his preaching ministery, to receive that promised meat which endureth unto everlasting life. 
Math. 23.37. joh. 6.27.  And as for your pleasant Rhetorical conceit expressed under this word agreement, it showeth that in a merry mood you have not forgot all your verbal tropes and figures. 
Antiphrasis.  But when you can show plainly wherein the Protestants jar amongst themselves, or dissent from the Scriptures and primitive Church in matter of faith; then bestow upon them these biting figures. In the mean time, (your jars amongst yourselves: nay your revolt from scriptures and all primitive practice being made now so manifest to the Catholics) it stands you upon for the discharge of a good conscience, to confess and recant them, for cure them you cannot. And thus much concerning your unfortunate success in alleging some of our chief Protestants, as you term them; And now to that which followeth.  

Fitzsimon.  129. He proveth that Gorgonia adored Christ upon the altar, because it was dark night. As very a Riderian reason is this to every one's understanding as the former. For why might not any adore as well by night as by day? otherwise if in darkness God could not be adored, how did Tobias, or any blind men, ever adore God? And might not the lamps there present, have supplied all want of day time? 
S. August. ser. 215. de tempore, & 155.  Saint Augustin exhorted; that oil, and wax should be offered by the people to the use of the Church: and signified the use of burning thereof to import, that Christ might vouchsafe to lighten and nourish the fire of charity in us. 
S. Isidorus lib. 7. etimologiarum. c. de clericus.  Saint Isidor telleth, that the lights & lamps burning in the day time in the Churches, are, to testify our gladness, that Christ vouchsafed to be, our lux vera quae illuminat omnem hominem, true light which illuminateth every man. 
joan. 1.  Eusebius, and Nicephorus recount, when in the Church (not the Temple, 
Euseb. l. 6. c. 7. & Niceph. lib. 5 c. 9  which long before was destroyed) of Jerusalem, there wanted oil to the lamps, Narcissus Bishop thereof demawnding water, blessed it, (consider this old Papistry) and suddenly, natura aquae in olei pinguedinem versa, splendorem luminum etiam solito reddit clariorem; the nature of water (saith Eusebius, about the 340. year after Christ) was turned into the fatness of oil, yielding a greater clearness of the lights, then accustomed. What other proofs to this effect I could bring (if I knew no more than are in Durantus of the ceremonies of the Church) may be conjectured. 
Durant. de ritibus Eccl lib. 1. c. 8.  Yet for all this, M. Rider shortly after will tell you, that Eusebius denied all miracles, after Christ's accension. So then, although it had been night, adoration might have happened. If not otherwise, at least when light was present.  

The 180. untruth.  But let us go forward to the 180. untruth: that the Pix was invented by Innocent the third, ano. 1214. Witness against this untruth the words of S. Cyprian, who was near a thousand years elder than those times. 
S. Cyprian lib. de lap●● c. 5.  Cum quedam arcam suam, in qua Domini Sanctum fuit, manibus indignis tentasset aperire, igne inde surgente deterrita est ne auderet attingere; When a certain woman attempted to open her coffin (or pix) in which the holy of our Lord was, by fire bursting out thereat, she was terrified not to touch it. 
Calu. l. 4. Instit. c. 17. n. 35. Durant. l●c. cit. c. 16.  Caluin confesseth, and Durantus demonstrateth, the use of such pixes, from the time of the Apostles. The 181. untruth is that Gorgonia found no mysteries upon the altar. 
The 181. untruth.  Witness to the contrary S. Gregory in the same narration: yea, and M. Rider against himself, that with her repentant tears she bedewed, not what he saith she adored in heaven, but what she had purloined from the altar. Which was not a figure only, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which succeeded all types, and figures, 
Vide Suarez. disp 46. sec. 4. in 3. p. q. 75. a. 1.  of the old law: or if you would have it to be a figure, let it be also the thing figured, according as is so often forshewed, that both may consist together. For by no circumstances or words of figures, would S. Gregory have the body of Christ to be excluded; admonishing us, without doubt, and shame to eat the body, and drink the blood, 
S. Greg. Nazian. orat. 2. de Paschas. quae est 42.  if we have any desire of Salvation; and for no words of flesh, to refrain our belief, and not to be offended by them which are of Christ's passion. As if he had said: let not them hinder thee, who tell it is a fowl fact to eat the flesh of Christ; nor be not moved if thou be said to tear, or torment Christ, as in his passion; or if thou dost not think that Christ is eaten by thee, in any corruptible, or passive manner, be not troubled for the residue.  
Thus far have we been conducted by occasion of Kemnitius, whom I only said to have been adversary to such as deny Christ to be adored in the B. Sacrament, and for his persuasion therein, to have alleged these foresaid Fathers. If he had misalleaged them, the fault had been his. But to thwart, and impugn, the contrary opinion, they themselves can find sufficiently out of the Fathers, without misallegation: whereas to contradict our opinion, they can not find a word. O immortal, and omnipotent Lord, the Saluioure jesus Christ, thy name, and bounty, be evermore extolled, that of thy infinite clemency toward my sinful soul, it pleased thee, to deliver me from all heresy in general, & particularly against my adoring thee in the B. Sacrament! Glorious adoration, so apparent, and reasonable, as even to Sectarists themselves (being otherwise wilfully blind) so shineth, as victoriously to overcome their malice, and lead of them, Kemnitius Bucer, Brentius Oecolampadius, Peter Martyr, 
Kemnitius in 2. part exam. s ss. 13. c. 5. Bucer in Acts colloq. Ratispon. Brent. in Apol. pro conf. Wittenberg. pericope 2. Oecolamp. in lib. de verbis Domini. Martin in disp. Oxenij dictata pag. 173.  and many more Captive; that when they would, as Satan's Balaamitical hirelings curse thee, God and truth, wresteth them (by acknowledging such adoration necessary) to bless thee, and curse them that impugn thee! Glorious solemnity of Corpus Christi, by which Christ's dear, chaste, and unspotted Spouse, the Catholic Church, triumpheth over all their heresies, who deny the real presence, or who believe it, yet not otherwise then during the present use thereof: or who misbeleve the plenary perfection thereof, in one only kind: or who exclaim, and bark, at the religious cost, and devout honour toward Christ in that sacred mystery: or who deny transubstantiation: or who affirm any bread to remain together with the B. body of Christ: or by any other impiety do hold any error against the Catholic doctrine concerning Christ's reality, and reverence, appertaining to this mystery! All which, heresies by that solemnity, adoration, and conservation of the heaveniy host (without the use of the chalice) are discomfited trampled, & overthrown. Glorious, and thrice glorious mystery, so clear, so true, so generally acknowledged, & so powerful, as can not be darkened but by slight clouds presently vanishing, by the perspicuous, and manifest attestations of God's word; as can not be falsified by any deceits, depravations, or corruptions of giddy brains; as can not be but acknowledged by all sorts of heretics how much soever given up to a reprobate sense; as that hell gates can not prevail against thee, but that thou dost amaze every horse, and strike every his Rider (as the prophet fortould) into folly! 
Zachar. 12.   


Fox page. 586. Acts and monuments.  The six Articles established by act of Parliament. Anno 1540 at the planting of the Protestants faith.  

Catho. Priest. Rider.  1. That there is the real presence of Christ's natural body and blood in the Sacrament, under the forms of bread and wine.  
2. That the communion under both kinds is not necessary.  
3. That Priests by the law of God may not marry.  
4. That vows of chastity ought to be observed.  
5. That Masses are agreeable to God's law, and most fruitful.  
6. That confession is necessary.    

The foresaid Parliament, and every one saying, publishing, preaching, teaching, disputing, or holding opinion against the first of these Articles, is adjudged a manifest 
(a) was burnt & lost his Lands and goods as in case of high Treason.  heretic: and missbleevers in the 
(b) They but lost life & goods as in case of Felony, which was then a favour.  rest rigorously punished.  
130. GEntlemen, I expected that your proofs should have ascended to the first five hundred years after Christ's ascension, and now they descend so low, that there is small hope either of your recall or recovery. I might justly take exceptions against this your Parliament proof, because it is many hundred years too young to prove our matter in question: yet in respect it is an Act done by all the Nobles and learned of the land, and lest the Catholics should think it unanswerable, I am content to admit it, yet still keeping my ordinary course, in examination of the proofs by Scriptures, Fathers, and the ancient Bishops, and Church of Rome.  

1. Article.  1. The first Article is sufficiently confuted in the premises already handled.  

2. Article.  2. The second Article crosseth Christ's blessed institution, and therefore is abominable. And your Parliament saith, it is not necessary to salvation to minister or receive in both kinds, as Christ and his Apostles did. 
revel. 22.19. Dist. 2. de cosec. canon. Comperimus fol. 430.  But you know there is a woeful curse pronounced by God's spirit, against such as add or detract to or from Christ's Testament. And your own Pope Gelasius layeth flat sacrilege to their & your charge, for this your half communion, contrary to Christ's institution, saying: Aut integra sacramenta percipeant aut ab integris arceantur, quia divisio unius eiusdemque mysterij fine grandi sacrilegio non potest pervenire. Either let them receive the whole sacraments, or else let them be kept back from the whole, because the parting of one and the same mystery, cannot be done without great sacrilege. The beginning of your Canon calleth this half communion superstition, and the later part calleth it sacrilege. Yet saith your parliament proof, the receiving in both kinds is not necessary to salvation. Then I say, if it be not necessary, why did Christ use it? if we should not practise it, why did he commanded it?  
Now if either Christ's commandment, Hoc facite, Do this, or the Pope's law can prevail with you, follow Christ his institution: If you care for neither Christ nor Pope, than the Catholics may see that you are Antichrists and Antipopes, and deny Christ written truth, and the primitive practice of the Church of Rome, and the best that you can make of yourselves, is not ancient Roman Catholics, but new upstart Romish heretics. And so to your third Article.   

How M. Rider behaveth himself toward Acts of parliament. And of his impugning Communion under one Kind. Acts of parliament, since protestantry, command to believe the real presence.  
130. YET more Puritantrye? 
Fitzsimon.  to wit to confess these Acts proceeding from all the nobles, & learned of the land; and yet not to let them pass without his examination; nay, without his condemnation of them all, to be heretical. The first article, that in the B. Sacrament is the real presence of Christ's natural body, is (saith he) sufficiently confuted. This to be the 182. untruth, he himself against himself shall contestat, 
The 182. untruth.  saying: (numb. 28) that Christ is really in the blessed Sacrament, a thing never denied by us, nor ever in question betwixt, Protestant, and Papist. If it was never denied, or in question; how could it be sufficiently confuted? All the glue in Christendom, will never make these two, to stick together. at least then, the one of them must be untrue. I take upon my reputation, if this last be true, or untrue; the first, that he hath confuted it, sufficiently, or insufficiently, is in the eyes of all men, and of all professions, most untrue. To the second, although it be as is said, an act of parliament, of all the nobles and learned in the Land, yet in the examination of our Puritan, it is abominable. He proveth it, first by our own Pope, & one of the decrees, that the forms should be received both wholly, or refrained both wholly. I answer, the decree to be fulfilled by priests, (as only to them the speech was intended) in receiving both forms wholly. For more instruction in this matter, why heretics do communicate, not in one, but in both kinds; 
Luth. tom. 3. Germ. jen. fol. 274. de formula Missa.  attend Reader their impulsion thereto. If, saith Luther, the Council of Trent had allowed communion under both kinds, he would in spite of the Council of Trent, maintain the contrary. If the Catholic Church had permitted the clergy to marry; he would maintain such to be more in God's favour who would retain two or three whores, than who would conform themselves to the Church. Yea he would command under pain of damnation, that none by permission of the Council should marry. 

Tom. 2. Germ. fol. 225.  
Idem in art. 500 ser. 4. post invocavit.   Also, that he would approve transubstantiation, but because he would not consent with the Church: yet that he would rather accept thereof, then consent with the Sacramentaries. If the Pope command thee, not to eat flesh on friday, and in the Lent, keep thy liberty, in no case obey him, but say: in spite of thee I will eat thereof. Fellow this in all things according to my example. etc. Briefly this contradiction of the Pope's profession, and opposition against him, 
Zuingl. tom. 2. sol. 296.  is by Zuinglius said, to be, fundamentum, & bona pars religionis; the foundation, and chief party of reforming religion. The same motive to have given the first entrance, of their gospel into England, 
Fox Acts. pag. 977.  the very Apostle thereof, as they esteem him, Tindal, witnesseth in these words of a letter to his scholar John Frith; He smelled a certain counsel taken against Papists. But that Frith must understand, that it was not for God, but for revenge, and to enjoy the spoil of the Church. Thus much out of the very root of protestantry, may acquaint us, by what instinct they impugned our doctrine, as well in general, as in the foresaid articles in particular: Now listen, why single Communion is used.  
Whereas it ever hath been believed in God's holy catholic-church, that Christ wholly is contained in either of both the forms of bread and wine (for after his passion, 
Vide Suarez. tom. 3. in 3. par. quest. 80. disp. 71. sec. 1. 2. & 3.  neither his blood is separated from his body, nor the body devoyed of blood, but where the one is, there is the other) the practice of primative Christians was, indifferently to communicate, either under one form, or under both, according to the divers commodities presented; knowing, they had as much benefit by th'one, as by the other. For all is one, and the self same Christ. 

S. Aug l. 5. con. Faustum c. 6.  
S. Leo ●. serm. 4. de quadrages.   Not long after first Christianity, sprung up the heresy of the Manicheans, who condemned the use of wine saying, it never came from God, by means of the manifold abuses insueing thereby: which was the old heresy of Severus, according S. August. her. 24. and S. Epiphan. her. 45. and is now a turkish error, as appeareth in the Alcoran Azoara. 3. For disproving & thwarting of which error, the Church frequented communion under both forms, generally to avow the form of wine to be good. In succession of time, that heresy being vanished, there budded another error, that Christ was not entirely in either form, but in both together: as if his body were now separated from his blood. Against which error the Church, 
Concil. Constantien sess. 13. Concil. Trid. sess. 21. c. 1. Concil. Basil. sess. 30.  to testify that either of both was perfect Christ, and as fruitful in one form, as both, swayed to the contrary side, by first practising, then determining, that only the priests should receive under both forms, and the lay people, but under one of bread. For the form of wine, it seemed not so convenient, both for the danger of shedding in the giving thereof, as also for the danger of souring, if it should be kept long in any vessel, for the use of the people, especially of the sick. The power of the church in this decree, is warranted by the words of S. Paul, saying; Let a man so esteem us, as the servants of Christ, 
1. Cor. 4.  and dispensers of the mysteries of God. Being then such dispensers, and having such impulsions, the Prelates of the Church fulfilled and followed such decrees, and practices. For the confirmation of all that I have said, first is presented, that Christ some time ministered under one form, and some time under both: this at his supper; that to his disciples, at Emaus; who in the breaking of bread (which was the B. Sacrament by most principal Fathers & Doctors persuasion) being known of them, suddenly vanished away. Secondly, the Apostles continued in prayer and breaking of bread; that is, 
Act. 2.  in communicating the B. Sacrament: yet without any mention of the use of wine. The same appeareth to have been the general practice of all Christians; so to be contented with the B. Sacrament under the form of bread, as not to have coveted the use of it under the form of wine. This appeareth by Serapion, who being near his departure, 
Euseb. l. 6. hist. c. 36.  and craving the B. Communion, the Priest, as Eusebius saith, sent him only a part of the Eucharist, without any consecrated blood.  
Secondly by the use of Christians in first times, when they had little commodity of Priests or Churches, they took home to their houses, the B. Sacrament under the form of bread, without the other form: as appeareth by Tertullian, Cyprian, Hierom, and Augustin. 
In Suarez loc. cit.  Thirdly, by the use of Pixes, as I lately said, proved and confessed from the Apostles times, made for the conservation of the B. Sacrament under the form of bread, 
Vide Durant. lib. 1. c. 16.  there being no such for the form of wine. Yet, (as I forewarned) the use of the chalice was indifferently allowed to lay people (as partly appeareth by the request of Maria Aegiptiaca, numb. 115.) according to the several commodities of places; until by reason of danger, as I fortould, of souring, and shedding, and of errors increasing, the Church restrained it from the lay people. Also, because the Priest doth offer a sacrifice in remembrance of the death & Passion of our Saluioure jesus Christ (whose blood at that time of his passion was shed, and separated, from his body) he ought to consecrat and receive under both forms; for the better explication of such effusion of Christ's blood, which is not needful by the people, rcceaving it rather as a Sacrament then Sacrifice. This doctrine so godly, and religious, is impugned by heretics, as appeareth, 
Brent. in confess. Wittenberg. art. de euchar. Kemnitius in fine disputationis de utraque specie.  only to thwart the Pope. Brentius, and Kemnitius, accord to that part thereof, that Christ is wholly under either of both forms. Whereby I take no confirmation, but to show they have no conformation in their being against us. Also in K. Edward's times, when protestantry was most free from the dregs of Puritantrie, the communion under both kinds, or forms, was not thought so absolutely requisite, 

Statut. An. 1. Edward. 6. cap. 1.  
Luth. ser. de Eucharistia.  
Vide conc. Constant. sess. 13.  
Rodolph. Ab. de S. Communione.   but if necessity did otherwise require, it might (saith K. Edward's statute) be allowed in one kind. Also Luther, in his sober mood, could teach; Satis esse populo alteram desiderare & sumere speciem; quantum ordinat & dat Catholica Ecclesia; To be sufficient to the people to desire and receive one kind, as much as the Catholic Church ordaineth and giveth. To be brief, such to have been the received custom of God's church, these verses of Rodolph Abbot of S. Trudon, 450. years past, do confirm.  

Hic, & ibi cautela fuit, ne presbyter egris,  
aut sanis tribuat laicis de sanguine Christi.  
Nam fundi posset leviter, simplexque putaret  
Quod non sub specie sit jesus totus utraue.   

Be it a Caveat, that Priests, to sick, or sound.  
Of lay folk, give not Christ's most sacred blood:  
For it might shed: and silly thoughts would simply ground,  
In either form a like, Christ not t'have stood.   

3. Article.  3 The third, That priests by the law of God may not marry.  

Rider.  131. 132. I May not here make any stay, only touch a point or two and so away. This Article is contrary to holy Scriptures, ancient Fathers, the practice of the primitive Church, and the Canons of the Popes. In the old Testament the marriage of the Priests is recorded and commended.  

jerem. 1.1. Exod. 18.  The holy Prophet jeremy was the son of a priest. Zippora was the priest of Midians daughter, & married to Moses the Lord's Magistrate.  

Luke. 1.8.9.  Again, in the new Testament john Baptist was the son of Zacharie a priest. And the Scriptures touching marriage, give rules without exception or limitation. To avoid fornication, let every man have his wife, and every woman her husband. 
1. Cor. 7.2.  And to the Hebrews he saith, Marriage is honourable amongst all men, and the bed undefiled, but whoremongers and adulterers God will judge.   

Whether Continency of the Clergy was anciently commanded.  
131. THe too the that M. Rider, 
Fitzsimon.  as a Puritan hath against acts of Parliament, transporteth him from all patience, and purpose, which should be betwixt us. For I only alleged the foresaid acts, to testify, that the real presence was even since protestantry, commanded to be believed: which being the first article of the six, and the residue being suitable, and conformable thereto, against such late Protestants as are degenerated from first planters of protestantry; I recorded them together, only by their conformity to ratify the article in question, without any intent, or expectation, that I should be occasioned to defend acts of Protestant Parliaments, by me objected against Protestants: But as I was before by him enforced to defend Kemnitius my adversary, so now I am to defend opposite parliaments. Well then in the name of Christ let us not forsake him in all his vagaries, he being now not far from home. First, he confesseth the said articles, an act enacted by all the nobles, and learned of the Land: Yet that, the first is refuted; the second is abominable; the third is contrary to holy Scriptures, ancient Fathers, the practice of the primative Church, and the canons of the Popes: and the other three as repugnant to Christ's truth, as the rest. Secondly he telleth, he will make no stay, but touch a point or two, and so away: whereof, and of the next; that in the old testament, the marriage of priests is commended, there being no such matter therein, amounteth the 183. 
The 183. untruth.  untruth. In deed in the old testament as being not so perfect a state, as the new, priests wrere married. Yet, although they were employed only about figurs and shadows of the substance and truth delivered in the new testament, they were nevertheless bound to continency during such their employment, and not only they, but also the people when they would partake of such figurative mysteries. As for example, Achimelech refused to give David the proposition bread, unless he had understood that they were, 
1. Reg. 21.  mundi pueri maximè a mulieribus; undefiled people especially from women. And when the priests of the old testament were occupied about their function, 
1. Paralip. 24. Luc. 1. Caluin. l. 4. Instit. c. 12. n. 25.  they were remote from habitation, and wives. At which consideration Caluin could confess the priests of the old law, iussos fuisse ultra humanum morem se purificare; to have been commanded to purify themselves beyond the custom of men. Yet can he not find it allowable in the priests of the new law. Notwithstanding any would think S. Paul's words more belonging thereto, saying; nemo militans Deo, implicet se negotijs secularibus; no man serving God, employeth himself in secular affairs: but of S. Paul's mind, afterwards. Although S. John Baptist was the son of a priest; yet is it not true, that if so happened in the new testament; or that he was son of a priest of the new testament: for the new testament, was made only at the last supper before Christ's passion: before which, both Zacharie, and S. John Baptist, both died. Now let us attend to his objections out of Scripture, against the continency of the Clergy, and not exact at his hands any exact knowledge in matters of new or old testament.  

Fitzsimon.  132. To avoid fornication I grant every man may hate his wife; if he entered no other bonds contrary to having a wife: or if being free from such bonds, he can not otherwise avoid fornication. For otherwise the very next line before, doth assure, it is good for a man not to touch a woman. 
1. Cor. 7.1.  Secondly, not long after, he adviseth, even the married themselves, when they would be vacant to prayer to observe continency. Thirdly, followed, for such as are not married and widows, it is good they would so remain, as S. Paul did himself. Fowerthly, that we being dearly bought, should not make ourselves subjects of men, but he without worldly cares: whereas if any be married, he is careful of the world, and how he may please his wife, and is divided; as also the woman toward her husband. This, and much more, hath S. Paul in the very chapter whence the foresaid objection was borrowed. Whereby the continency of the Clergy is ratified, and testified to be necessary, if we covet to have the Clergy be vacant to prayer, to follow that which is good, to be without worldly cares, to think of things which are of our Lord, how they may please God. To the other objection, I grant likewise that marriage is honourable among all men: for none ought to dishonour it, but to account it a great Sacrament, in Christ and his Church. 
Hebr. 13.4.  Also, it is honourably contracted by all, who have not otherwise devoted themselves to a higher state of perfection, or by laws of God, and his Church, are prohibited to marry within certain degrees. As for example, although the Scripture speaketh without exception, or limitation; yet you are not so far gone M. Rider, as to allow marriage to be honourable betwixt mother and son, sister and brother, the grandfather and grand-dowghter. And if you be forward in such Puritantrie, as to allow such marriages, to be honourable; 
Calu. l. 4. Instit. c. 19 n. 37.  you forsake Caluin the founder of your holy consistorial discipline, accounting them very dishonourable. Hitherto nothing appeareth against the not marrying of Priests, if they have devoted themselves to a higher state than it of marriage; and especially if they have plighted their promise, or vow, to live chaste; thereby to be more vacant to prayer, careful of the things of our Lord, how they may please God, and be more free from the cares of the world. For, of such as had so obliged themselves to greater perfection, 
Mat. 19 S. August. l. de Sancta Virginitate. c. 23.  qui se castraverunt propter regnum caelorum; and had gelded themselves, (that is saith S. Augustin; qui pro proposito ab uxore ducenda se continuerunt; such as by a godly purpose abstained from taking a Spouse) for the kingdom of heaven, and had entered obligation of vow, if after they would marry, S. Paul saith; 
1. Tim. 5.  damnationem habent, quia primam fidem irritam fecerunt; they have damnation, because they have infringed their first faith. If therefore it could not be honourable to forsake attentive prayers to God, and being careful of pleasing him, and fulfilling the first faith plighted; it could not be honourable also for such to marry, who had betaken themselves to such state of life, and undertaken such obligations. For what honour can there be in purchasing damnation? Hereby appeareth, that the Scripture, either hath not, or to M. Rider's skill afforded not, any advise, or commendation of such men's marriage.  
133. And the same Apostle pointeth out to all posterities, 
Rider.  that the Authors and upholders of this Article be liars and hippocrits, 
Heb. 13.4. 1. Tim. 4.1.2.3.  and the forbidding of meats and marriage, to be the doctrine of Devils. And this is only proper to the Church and chaplains of Rome, as now they stand in the view of God, Angles, and men.   

Whether we forbid Marriage, or Meats.  
133. BY a testimony of S. Paul, he endeavoureth to prove, 
Fitzsimon. 1. Tim. 4.1.2.3.  that the uphoulders of this Article against priests marriage, are liars, and hypocrites. Let such, as he confesseth to have been all the nobles and learned in the land, give him thancks for this courtesy. We grant, the forbidding of marriage, and meats, to be a doctrine of devils, if they be forbidden absolutely, or as things abominable; i but not if they be forbidden for greater profit of spirit, and glory to God. That we do not forbid them absolutely, is known, when we account none fit for God's service, as Churchmen, but such as are begotten in lawful marriage; and when we eat such meats out of fasting days, as we eschewed in fasting days. This argument a secundum quid ad simpliciter, that who forbid marriage and meat in certain persons, and times, they absolutely forbid them; you shall behold how ridiculous it is, by these few weak inferences. 
Levit. 18.7. etc.  God's word, and his Church's laws, and also Prince's decrees, do forbid, as is to every one known, marriage betwixt father and daughter, mother & son, etc. By your rules taken without limitation, that marriage is honourable among all, and forbidding marriage is a doctrine of devils; do not you blaspheme against God, and his Church, and injury your Prince, for their forbidding such marriages? Next, the Apostles forbid the eating of blood, 
Acts 15.20.29. c. 21.25.  and strangled meat, (for which in presence of the Constable, & a Puritan Sadler, whose name I can not remember, and others, your devout Doctor John Laney, Cutler, maintained in May last 164. that it was unlawful to eat puddings, or hens, whose necks were cracked) the laws of Princes forbid to eat flesh in lent, and certain days of the week; and Physicians forbid divers meats. By your general rule, that the forbidding of meats ' is a doctrine of devils, do not you make the Apostles, Princes, and Physicians, devilish doctors? Because I intent God willing in my reply upon these points, to dwell some what longer, let God's word, the Church's laws, Decrees of Princes, the Apostles, 
The 184. untruth.  and Physicians, testify, that it is the 184. untruth, to be only proper to the Church of Rome, to forbid marriage, and meats, as aforesaid.  

Rider.  134. Did not Tertullian write two books to his wife, in the first he gave direction unto her touching his goods and possessions, if he should die. In the second book, directeth her in her Widowhood, either to live solely serving the Lord, or else to marry in the Lord. But in no case to marry (as some did, for honour or ambition) with the Gentiles. Who I pray you ever checked or controlled him for so doing?   

Whether Tertullian did write to his wife. And whether he was, for, or against Priests marriages.  

Fitzsimon.  134. YEs truly, Tertullian wrote to his wife; and by writing, testified, that to justify marriage of the Clergy, M. Rider unfortunately as often before, hath fished for a Serpent to his cause, in steed of an eale. First because, Tertullian, 
Tertullian. ad uxorem lib. 1.  having separated himself from his wife by mutual consent, to become a Priest, persuadeth her, that by no persecution after his death, she should marry again; he erroneously thinking, second marriages betwixt Christians to be unlawful. Secondly, by informing her, that to be God's servants, it is necessary to be free from marriage; alleging examples of Christians, and Ethnics, admitting only chaste, and Virgins, to their principal services of Devotion. Thirdly, by being to vehement in dehorting from second marriage as appeareth in several books. Can then in wisdom this man, 
Tertull. lib. de exhort. ad Castitatem. De pudicitia de Monogamia.  who not only by doctrine, but by example, eschewed, and abandoned his wife, to be a Priest, and affirming it to be necessary for serving God more perfectly; be witnesed to ratify, that he that is a Priest, may marry? Whether I admonish or Noah, this wisdom willbe considered. Also good M. Rider, review the first book again, and find other contents therein then you here specify: for what you produce, is either not at all there found; or no part of the occasion or purport of writing that book. 
Tertull. de prescript.  I do not pervayle that Tertullian of these men saith; Hoc illis esse negotium non Ethnicos convertendi sed nostros evertendi. Hanc magis gloriam captant sistantibus ruinam, non si iacentibus elevationem operentur: This is to be their employment, not to convert Ethnics, but to pervert ours. They seek greater glory if they procure them that stand to fall, then them that are fallen to rise. For who do not behold, how by most contrarious depravations, or ruin, and fall, is by them followed?  
135. Ignatius the Martyr commendeth the Apostles and other ministers, 

Rider.  
Ad philodelphenses Epist. 5. page. 34.   Qui operam dederunt nuptijs, who ever blamed him for it? Nay, your own Popes and Canons condemneth you and your parliament proof. For thus they record to your disgrace: Cum ergo & sacerdotibus nati in summos pontifices supra legantur esse premoti, 
(a) Dist. 56. Canon. Canomanensem fol. 67. Col. 4. & 68 col. 1.  non sunt intelligendi de fornication, sed de legitimis coniugijs nati, etc. When therefore we read that priests sons be promoted to the Popedom, you must not think that they be bastards, borne in fornication, but sons borne in lawful marriage: which marriage was lawful for priests, before the late prohibition, and this day is lawful still in the East Church,  
Hear your own Pope's record that priests were married, and that their marriage was lawful, and that Popes have been priests sons borne in lawful marriage. And that there was a prohibition to the contrary, made by man. But no scripture or warrant from God.   

Whether S. Ignatius did favour Priests marriages; And whether the Apostles were married.  

Fitzsimon.  135. FIRST you mistake the number: for it is the sixth epistle. Secondly, you mistake the word, non Vituperans, not dispraising, by interpreting clean contrarily to commend. For S. 
S. Ignatius epist. 6.  Ignatius adviseth Virgins, so to follow the best, as therefore not to condemn marriage as being execrable; and affecteth so to himself the Sanctity of Helias, jesus Nave, Melchisedech, Heliseus, Hieremie, John Baptist, and of his beloved disciples, of Timothy, Tite, Euod, Clement, who died in chastity; as not dispraising them who, nuptijs dederunt operam, had been married. Thirdly you mistake the time of the Apostles marriage employments; 
Mat. 19  For when Christ had called them, they forsook all, saith S. Peter in the name of the rest; and Christ averring they had among the things forsaken, quit their marriage conversation, replied thereto, pertinently, saying: everyone that forsaketh house, or parents, or brethren; or wife, 
S. Clemens Alex. l. 3. Strom. S. Hierom l. 1. in jovin. etc.  etc. shall receive a hundred sold, and possess life everlasting. Besyd which insinuation of our Saviour himself, that the Apostles who had wives had forsaken them for his service sake, it is also generally testified by the Fathers, that after their vocation; they never conversed matrimonialy with their wives. If than their having of wives, by their vocation to Apostleshipp, was turned into a divorcement; any might think that none after such vocation, could hereby be allowed to marry: but rather otherwise, and consequently, that by his own allegations, his cause continually is overthrown.  
Next in interpreting our canon, much disordre is followed; For when it is only a dispensation that a priests son, endued with other virtues, and gifts, as fift suffrages to have him advanced, should be once patiently tolerated, not thereby to make it a rule; and is affirmed that others begotten of Priests had been highest bishops (whom truth informed M. Rider to interpret to be Popes) but not that it should be conceived of their sons gotten in fornication, but only in lawful marriage, he telleth and translateth [you must not think Priests sons be bastards, borne in fornication, (God be praised that he maketh Priests to have no bastards) but in lawful marriage. Yet this gloss is not only contrary to this text, but also contrary to the gloss extant in the book, 
Dist. 56. gloss. in §. Osius.  saying: all these examples, to be understood of such as their parents in lay state, or in the mineur order had begotten, when it was lawful for them to accompagnie their wives. The further part of the text, that lawful marriages were allowable in every place before the prohibition (to which word M. Rider by good sincerity, conjoined, Late) and in the oriental Church to this day are proved to them to be lawful, shallbe shortly after, God willing, discussed.  
136. Again, there be two other Canons of the Popes, 

Rider.  
Dist. 28. siquis fol. 32.   that will batter down your papered rampires of human constitution: the first beginneth thus, Si quis docuerit sacerdotem sub obtentis religionis propriam uxorem contemnere, Anathema sit: If any man teach that a Priest may contemn his wife under colour of religion, let him be accursed. And the second canon immediately followeth, which doth second this. Si quis discernit presbyterum coniugatum tanquam occasione nuptiarum, quod offerre non debet, & ab eius oblatione ideo abstinet, Anathema sit. If any man judge that a married Priest ought not to offer, (or to do his office) by reason of his marriage, and therefore abstain from his oblation, let him be accursed.   

Whether all that may not contemn their wives, may converse with them carnaly; And, whether some time married men, may not be Priests?  
136. FIrst, 
Fitzsimon.  if any learned man would but peruse this distinction, and the precedent, and consider, how upward of twenty several texts forbidding Bishops, deacons, Priests, Religious, Subdeacons', to marry; and such men as are married not to be assumpted to Preesthood, and Priests doing otherwise to be deposed: although he were never so much an affectionate friend of M. Rider, yet will he, and can not but censure him, not to seek to inform truth of matters, but to obscure it as much as he may. Secondly, he knoweth not how to countenance his allegation, but when it is a canon of the Apostles, he nameth it a Pope's canon. For so it which he now citeth, is delivered, 

Melancthon in Confess. August. art. 23, & in apol. eiusdem articuli.  
Conc. Trullan. can. 48. 2. Conc. Turon. can. 8.  
Vide dist. 31. cap. omnino.   even by Philipp Melancthon, a great Protestant; and in the canon law, before the title of the foresaid text, is contained, that it is taken from among the canons of the Apostles. I grant, that a Priest should not contemn his wife, but according his obligation expressed in several Concils, be careful of her, provid for her, and content her; but as is there signified; absque ulla suspicione carnalis commercij: without any suspicion of carnal compagnie. Now mark this Riderian sequel: a priest may not, by pretext of religion whereby he is bound to be continent, despise his wife, from whom he is departed (for so, by testimonies of the foresaid Concils, it is to be understood) therefore a Priest may marry; or having been married may carnaly converse with his wife. Who would not pity his father's loss, if he had been at any charges (as he was not able) for his sons bringing up? For although a son can not despise his mother, yet followeth it not, that he may marry her. Thirdly, the next Canon concurreth in the same exposition, that one being married before, is not thereby disabled from being priest. There is nothing in every country more usual. And Dublin is well acquainted that M. Hall of good memory, and M. G. B. of rare virtue, had been married, yet both exemplar priests. And at this instant of my writing this, a Gentleman called Mr. Anselmus Crucius, of exceeding ability, being married, and his wife living, and newly entered into a cloister of Nuns, after having lived 30. years with his foresaid wife in invioleble continency, only for more exact devotion toward God, she as I said entering into religion, he also is become priest, and jesuit, with whom I am daily familiar, to my great delight, and edification, he being as great a mirror of piety, as miracle by his foresaid voluntary divorce, to all these country's, in which he is known.  


Rider.  
Dist. 31. Nicana synodus fol. 34.   137. Paphnutius, also being but one man, confounded a whole Synod of your Bishops & learned men, as your Pope's Records witness, and by Scriptures enforced them to subscribe that Priest's marriage was lawful. Hear you see magna est veritas & prevalet, Truth is great (though in one against many) and prevailleth.   

Whether Paphnutius persuaded the Council of Nice, to allow priests to Marry.  


Fitzsimon.  
The 185. untruth.   137. THat truth, as you affirm, may be great, and prevail; let it be presently confessed, that it is the 185. untruth, that Paphnutius is confessed by records of Popes, to have confounded a whole synod of our Bishops. Where are such records? how do they confess any such matter. Will fittens fill all leaves, if not most lines, of your book? Secondly, let it be confessed, that you have granted the first Council of Nice to have been a synod of our Bishops, and learned men. Magna est veritas & prevalet! 
1. Esdr. 4.41. Conc. 1. Nic. can. 3.  truth is great and prevaileth! Thirdly, let it be confessed, that the Council of Nice in the third Canon, forbiddeth priests, to have any woman in their house, beside their mother, sister, or aunt. How then was it confounded, or governed by Paphnutius, to the contrary? Magna est veritas, & prevalet! Fowerthly, whereas none of the 20. Canons of the Council of Nice, nor Eusebius, 
Socrat. lib. 1. c. 8. Sozomen. lib. 1. c. 22.  nor Ruffinus, (more ancient than Socrates, and Sozomen out of whom Gratian borrowed his tale of Paphnutius) nor any others, report any such matter; 
S. Epiphan. her. 59 & in epit.  and whereas S. Epiphan assureth that the Church and ancient Canons hath always avoided from priesthood any begetter of Children, 

S. Hieron. ep. 50. con. jovin. & lib. con. vigil. Luther lib. Conciliorum part 1.  
S. Basil. epist. 17.1. Esdr. 4.41.   and S. Hierome testifieth in the Oriental Church, and Egypt, not to have been lawful for priests, or deacons, to use their former wives; Nay whereas Luther acknowledgeth, that the foresaid Council would not follow the advise of Paphnutius; and lastly whereas S. Basil would not permit, by reason of the former third Canon of this Council, a priest 70. years old to dwell with a woman: how can it be denied, or avoided, to be the 186. untruth, 
The 186. untruth.  that they had subscribed, that priests Marriage was lawful? Magna est veritas & prevalet! truth is great and prevaileth!  
I omit that the authors of this invented history. Socrates, 

Socrat. lib. 5. cap. 21. Bellarm. l. 1. de Clericis cap. 20.  
S. Greg. l. 6. epist. 31. Socrat. & Sozom. loc. cit.   and Sozomen, being found often times tripping, as in Socrates appeareth thrice in one chapter, and first against this sacred Synod; (as incomparable Bellarmin learnedly according to his wont demonstrateth) and of Sozomen is testified by S. Gregory: yet not withstanding, that they are far from reporting any comfort to the protestant cause. For they both recount, that Paphnutius affirmed that it seemed to him convenient, it should be decreed, that the clergy after their ordination, should not be permitted in any case to marry, according the ancient Conon's; and only craved, that others married before, might use their wives. This allegation therefore seemeth to favour protestancy, as the tendering of a piece of bread in one hand, with a cudgel ready to strike in the other hand, is a favour to a dog. Magna est veritas & praevalet! truth is great and prevaileth▪ 
1. Esdr. 4.41.   
138. And to come near home unto you with domestical precedents: 

Rider.  
Esdras 1. cap. 4.41. Bern. in vita Malachiae fol. 2. col. 4. about the years of our Lord 1130.   were not eight learned men, all of them immediate Archbishops of Armachan in this land, and all of them married? who utterly refused this tyrannical and dyabolicall Romish yoke of forced single life. Nay in those days the Nobility and Gentility of that Province defended that true religion with their sword against the Pope, and they refused to receive Orders, bishoprics, or Decrees from Rome. Where upon you may see that Bernard then in the Pope's quarrel, calleth the Nobility and Gentility of that Province, generationem malam & adulteram, a wicked & adulterous generation, and saith it was, Diabolica ambitio potentum, a devilish ambition of the Peers and mighty men. And execranda successio, a cursed succession, 
8 Immediate Lord Archbishops of Armachan married. Mark this ye Noble men & Gentlemen of Ireland. Imitate your Ancestors in true honour.  that eight Bishops successively all married (yet they all learned, and preached the Gospel and ministered the sacraments) and yet neither they, the Nobility, nor Gentility, cared two pence for the Pope's blessing or cursing. O quantum mutantur ab illis? O Lord, how far is the Nobility and Gentility of Ulster, and that province, nay the most part of the kingdom changed from that old Apostolical religion, and become slaves and idiots in superstitious service to that late Italian priest the Pope, God's enemy and the Queen's butcher. Then they drew their swords against the Pope to defend the truth: now too many of late drew their sword for the Pope against the truth. The Lord open their eyes to see the truth, and give them hearts to renounce this new heresy, & cleave to the Apostolical Roman verity. Then will all of them be as ready to fight the Lords battle against the Pope, as many of late fought the Queen's battle most honourably against the Spaniard.   

Of M. Riders grant of the Council of Nice to be ours; And his claim of predecessors in Ulster.  

Fitzsimon.  138. IN saying Paphnutius had confounded a whole synod of our Bishops and learned men; the Council of Nice, whereof speech is made; is thereby bestowed upon us. None dowbted thereof before, 
Anno 1. Elizab.  that it was due unto us, until in the first parliament of our late Queen, it was claimed to Protestantry. Also by M. Riders appeal to the Fathers of the first five hundred years, (of whom the Council of Nice was ever yet accounted the principal part) it might seem to any that would believe him, that we had no interest therein. Now of his liberality, as appeareth, he bestoweth the said Council upon us, and thereby upon himself a most infamous confutation of his woeful claim of the primative Fathers. A small, matter with him to be contrary to himself. But, is it so great a gift as to be so thankful for it? 

Whitak. Pag. 12. con. Campian.  
Beza Epist. theol. 81.   Yes saith Beza, (the Polyphemus among Divines, by M. whitaker's opinion) as, quo nihil unquam sanctius, nihil augustius ab Apostolorum excessu sol unquam aspexit; then which, the son never beheld any thing more holy, or more excellent, since the Apostles departure. Now for recompense of this incomparable treasure, contained in this gift, 
Genes. 25. Hebr. 12.  will you see a profane Esau exchange a rich inheritance, for a mess of pottage? He will needs have ancestors in our Northern Ulster: such (as S. Bernard saith) by sathanical ambition reserved the Archbishopric of Armach among their family. Which execrable succession (saith S. Bernard) had continued, 
S. Bernardus in vita S. Malachia.  in fifteen generations. And when they had not any of the clergy in their linadge, the wicked and adulterous generation (they are the words of S. Bernard) by iniquity worthy of all death, wanted not (to wit in name and usurping Church revenues) Bishops. Of which sort without orders, but not without learning, eight married, had been before Celsus. Whereby (I observe the order and words of S. Bernard, but briefly) ensued the dissolution of Ecclesiastical discipline, and overthrow of religion, and Christianity. For reformation whereof, Saint Malachias, by a vision from heaven was chosen, and accepted by the King, other Bishops, and the faithful of the people, to his charge. But the Council of Malignant, and children of Belial repugned, and purposed to kill both the King and him. At length the chief of them struken by thunder, with three others, and the rest dispersed, Malachias entered his Bishopric, and having by singular and powerful means, appeased his enemies, he reform abuses. The successors, and recompense sought by M. Rider, 
All this confusion by ulsters relation. B●le in his centuries persuaded M. Rider to accept upon his credit: For all is taken out of him.  are the foresaid intruders into Church dignities. O quantum mutantur ab illis? How far are these divers, from them of the Council of Nice? Certainly I would not scarcely have consociated my enemies to such. For if the being only rebellious to ecclesiastical discipline, and usurpers of Church fruits, and intrusion into Church offices, and profaning sacred places, if the doers thereof were married, can satisfy you for ancestors: you may enter into your list, or catalogue, all sects & sorts of old Heretics, all Turcks, and jews, and armies of malefactors as being such. O quantum mutantur ab illis! o how much are these, inferior to the three hundred and eighteen Fathers of the Council of Nice? For my part I will not refuse your demand nor deprive yond of such confederates. Yet if I could, I would exempt you from their ruthful lot. Now, to answer the circumstances tendered by you, and to the formest, whether the foresaid eight learned men were not all successively Archbishops. I say first, chat the history doth not contain they had been any such successively: unless you would have them Puritanical Bishops. For in the text of S. Bernard they are said to have been; absque ordinibus; without Ordres. Therefore, they could be neither Catholic, nor Protestant Bishops: as appeareth n. 99 I could the sooner think them to have been Puritan Bishops, the rather for being without order; as well because they do not allow any distinct order of clergy, as also because they are enemies, to all order, and the disordered disturbers of all well ordered common wealths, and breaders of confusion. Qua non immanior ulla pestis, & ira Deum stygio sese extulit Orco. Secondly, that they were (named by S. Bernard) no Bishops, but in figure, representation, and appellation, as you say Christ to be in the B. Sacrament. For if you may say Christ not to be otherwise in the B. Sacrament, 
1. Cor. 11.  notwithstanding his words of being truly present, the same who was delivered in his passion: I may say, being bowlstered by the laws of God's Church, and such proofs as I have produced n. 99 of imposition of hands, that they could not otherwise, then as aforesaid, be Archbishops. Next I let pass your sweet reviling, of the tyrannical, and diabolical Roman yoke. Thirdly the nobilities repugning against the Pope is added to the text, by a 186. untruth. For neither Pope, 
The 186. untruth.  nor Papist assaulted them: how could they then defend themselves with their swords against the Pope; especially not hate of papistry, but love of sacrilege, being their impulsion to such uproar? The 187. untruth is, 
The 187. untruth.  that they refused to receive Orders, Bishoprics, or decrees from Rome. For neither is any proffer, nor any such refuse, recorded. If Bernard so sharply reprehended them in the Pope's quarrel, for not being subject to the Pope's orders, or decrees: in the name of jesus, why did you in your Preface inform your readers, that S. Bernard told the Pope to his face, that his supremacy was unlawful? O quantum mutantur ab illis? O how far are these words repugnant to those? That those eight preached the gospel, and ministered the Sacraments; is an addition of your making: As also, that the nobility, and gentility, cared not two pence for Papal blessings, or cursings. Whether they came to such infidelity, or Noah, there is great want of fidelity in your depravation of the history as S. Bernard affordeth it. That they changed their old Apostolical religion; if you mean according as your author informeth them to have changed (as you should be tied to your autheurs relation, and the sense thereof, unless you would be accounted a falsifier, rather than interpreter) what you call owld Apostolical religion, according to your conceit, is according to truth, and your author S. Bernard, devilish ambition, dissolution of ecclesiastical discipline, overthrow of religion, and Christianity, etc. O quantum mutantur ab illis? O how far are these words of the author, dissenting from these words of the interpreter? That they are become slaves to the late Italian Priest the Pope, God's enemy, and the Queen's butcher; I know not how wise a speech it may seem to any: this I am sure, if they be slaves by being only Catholics (for other slavery I think the Pope expecteth not at their hands) it should not repent them: for, servire Deo regnare est; to serve God is to reign. And I could wish, that as they affect to be accounted such; so they would better effect the duty belonging to such. If the Pope be no truer Gods enemy, than he is late, 
The 188. untruth.  or the Queens, butcher, the 188. untruth may to all men's seeming, be calculated. That then they drew then swords against the Pope to defend truth; the informer of the matter, the punishment sent from heaven, the former Protestant resolutions related in our answer to your Preface, that truth was unbegotten, till Luther's time, 
The 189. untruth.  do conjointly register for the 189. untruth Whereas you provoke the Noble men and Gentlemen of Irland, to imitat such ancestors in their true honour; you flatly persuade them to insurrection, and rebellion. For if they imitat them, they will endeavour to kill their King, and such Bishop as he would establish: they will enter into devilish ambition, etc. For so did they (by information of S. Bernard) to whom you would induce these to conform themselves. From the profoundest bottom of my hart, I beseech the omnipotent Saviour of the world, long to preserve his sacred Majesty now regnant, against such Puritanical sequels, and other their disloial and desperate designs, long since not unknown to his wisdom, nor unfelt to his person, nor parents.  
139. And that golden mouthed father Chrisost. Upon this place of Paul. 

Rider.  
Chrysost. hom. 2. upon first of Titus.   That a Bishop must be the husband of one wife asked this question, what moved Paul thus to write to Timothy? he answereth himself saying, obstrure prorsus intendit haereticorum ora qui nuptias damnant, ostendens. etc. The Apostle intendeth to stop the mouths of all heretics that condemneth marriage, showing that the thing in itself is faultless, and a thing so precious, ut cum ipsa etiam possit quispiam ad sanctum Episcopatus solium subvehi: that a man being married, may be promoted to the holy function of a bishop. And your Pope Gregory saith plainly, writing ad Theotistam Patricium, that if marriage must be dissolved because of religion: Sciendum est inquit, yet saith he, you must understand, quia etsi hoc lex humana concessit, lex tamen divina prohibuit, that if man's law grant that, yet God's law forbiddeth that.   

Whether S. Chrysostom and S Gregory allowed Priests marriages.  
139. I grant, as before is said in the 133. number, 
Fitzsimon.  that to forbid marriage, as damnable, is unlawful, and heretical, and devilish: which is not done by us, as there appeareth, but in old time was done by Tatian, Martion, and Manichee; and lately by such, of whom afterward. Secondly S. Chrysostom telleth you, that the cause why the husband of one wife, may be Bishop, and not of more than one, is; That he who had more than one cna never be good instructor or master of the Church, who might not persever in love toward his wife she being dead. So that it is supposed the wife should be dead, from affection toward whom, kept, or violated, the one might be elected Bishop, and not the other; he to be Bishop, who conserved such affection, and not he who had rejected it. Also in the 136. number, other answer is found, that a married man living, absque ulla suspicione carnalis commercij; without any suspicion of carnal compagnie, may not only be Bishop after his wife's death, but also during her life. Thirdly S. Chrysostom himself answereth in form, to your argument, saying: Dixit unius uxoris virum, non ea ratione ut id nunc in Ecclesia obseruetur: 
S. Chrysost, hom. 2. de patientia job.  oportet enim omni castitate Sacerdotem ornatum esse; He said the husband of one wife, not so, as that now should be observed in the Church: for a priest must be adorned with all chastity. Certainly, I do not believe, that a man might be more often discomfited by his own comforts, than it happeneth to my Antisophist. For here the gowlden mouthed S. Chrysostom brought to avouch marriage of Priests, is found most repugnant thereto: as ever before also the like was done toward S. Chrysostom, and all others.  
Let us inquire whether he thriveth better in the comfort out of S. Gregory. First, to my thinking he should not: because I remember to have red in S. Gregory; 
S. Greg. l. 6. c. 1. in lib. reg.  Errare eos qui propter verbum Pauli: unusquisque uxorem suam habeat, putant licere Ecclesiasticis uxores habere; Them to err who for the speech of S. Paul: Let every on have his wife, think it lawful for Church men to have wives. Secondly to my thinking, in saying S. Gregory to be ours, and that he maintaineth marriages not to be dissolved according to God's law; is to confess, that he himself had not said truly before, in saying the old Fathers to be his friends, or that our doctrine condemneth marriage. For if one of ours maintain this point of controversy, how is every one of us, said to be against it? For the honour of God, M. Rider, leave collusions, and imposturs, in abusing your fraternity with such juggling doctrine, being fast and lose, off and on, up and down, without rhyme, or reason. Thirdly, S. Gregory saith not, that if marriage must be dissolved, but, si enim dicunt religionis causa coniugia etc. If any say that marriage for religions sake may be dissolved, although law of men accord thereto, yet the law of God doth forbid it: to wit (as he there expoundeth) that without mutual consent they should divorce themselves, for any pretext to enter into religion. And neither is this against us, not allowing the contrary; nor for him, to approve marriage of Priests: because it speaketh only of the continuance of marriage inviolably, (unless mutual consent be granted) before any man attain to priesthood, or religion. So that it is far more for our purpose, that he that can not get his wyfs consent to be divorced can not be Priest; and none Priest, but (if he were married) which hath such consent to remain divorced. Fowerthly, the Latin or Syntax of S. Gregory, is misreported. For he could not use the masculine gendre to Theotista, a woman by calling her Patricium, but the feminine according to good congruity, by calling her Patrician. All was one to M. Rider, who is loath to have to great knowledge in that Papistical latin tongue, 
Luther. de abroganda missa privata P●mer. lib. de coiugio episcoporum. Magdeburg. en vnaqui●que cētur●a, cap. 7. & cent. 11. c. 7.  as shall after appear. Fiftly, if any covet to have a pattern of M. Rider's choosing of proofs, if he be learned and a Protestant, he may peruse Luther, Pomeran, the Centurians, Beza, Martyr, Melancthon, Caluin, Brentius, Kemnitius, jewel, Fox, Du Plessis, etc. in treating of priests marriage; If he be a Catholic, 

Beza & Martyr. 1. Cor. 7. Melanc. Conf. Augustana. art. 23. Ca●uin, 4. Instit. c. 12. n. 23. Brent. in Conf. Wittenberg. c. de coniugio.  
Kemnit. 3. par. exam. jewel con. Harding. Fox acts. etc. Plessis l. con. Eucham. pag. 307.  
Michael Medina libris 5. de continentia hominum sacrorum Espenceus in lib, eiusdem argumenti. Clictoveus de celibatis Sacerd. Hosius dial. de eod.  
Didac. Payva lib. vlt. Cochleus con. Calu. de votis. Alphon. a Castro l. 13. de her. ver. Sacerdotium. heres. 4.  
Alb. Pighius controversia, 15.  
Vide Centur. 6. c. 7. col. 388. & cap. 10. col. 686. vide Fox. Act. and Mon. pag. 386.   and would find the objections of Protestants answered, I report him to Beauties third part of the first tome, lib. 1. chap. 19 & seq. and chap. 22. & seq. of the book following to Hardings' rejoinder fol. 170. and to other Catholics refutations mentioned in the margin against such heresies.  
Lastly, to acquaint the unlearned with his choice in this matter, (for if I would delate it in every occasion, I should augment to much this volume) let him compare the seely objection brought by him out of S. Gregory of whom we treat, and the huge accusation brought by others against priests continency: because forsooth as they say, it was so subject to abuses, as S. Gregory abrogated it by a contrary law; as S. Vdalricus is said to testify: especially for that in seeking fish in his pond, instidd of fish, there were found six thousand heads of priests children, smuthered to conceal their parent's lechery.  
This objection had carried some weight with it, and is found in Fox, and every other, of that sort not only Foxes, but asses writing of this matter. Only M. Rider over rideth all substantial stuff, stopping and stooping to snatch every bait, whether it be to his behoof, or to his bane. If he had omitted it because he had found it confuted in Bellarmine etc. it might be excused. But the not finding of all the residue of is guggling stuff, confuted in Bellarmin, etc. showeth that he was to good a Rider, to be, so good a reader as to have ever perused him. Now then to answer this forgery so vehemently aggravated by his brethren; I say to it as to like untruethes, that one part thereof supplanteth another. For the forged autheur thereof, lived not a hundred years near the time of him, to whom he is said to have written: as appeareth in Bellarmine. Secondly no such law, or memorial, or mention is extant in S. Gregory, 

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 life, as johanes Diaconus, Beda, Sigebertus, Ado, Treculphus, etc. Thirdly S. Gregory confuteth it himself, confirming the Catholic doctrine in this behalf, by commanding; Non ordinari Subdiaconos, nisi prius voverint continentiam; Subdeacons' themselves not to be received to holy ordres, unless they would vow continency. Fowerthly some time those heads are said to be found in Sicily, some time in Rome. etc. Other stuff, (besides railing at the parliament proofs, by him confessed, to be the act of all the nobles and learned in the land, saying them, to be unlawful and horrible doctrine of Devils, repugnant to Christ's truth, and the Pope to be a bloody murdering Italian Priest, and Foxes Saints to be innocent lambs crying for revenge against their murderers (whereby you perceive again, that he accounteth them of a good belief) and the like, not worth the taking up by any sincke-sweeper) I can not find, or perceive, whereunto I might reply, therefore to discharge my promise, I will acquaint the truth of this point of Coelibat, or unmarrying of Priests, in the East and West Churches.  

Rider.  140 Now ye see Scriptures, Fathers, Popes, practise of the primitive Church, and precedents of godly Bishops and priests witness with us against you, that the marriage of priests is lawful and honourable, and your parliament stuff unlawful and horrible: the one hath the warrant from Christ, the other is the doctrine of Devils, from which recall yourselves, your confederates and novices, lest in abstaining from lawful matrimony, ye fall into damnable adultery; which the Lord prevent for Christ's sake; And thus much for the first three Articles.   

Catholic doctrine of the not Marrying of Priests.  

Fitzsimon.  140. FIrst it is to be understood, that the determination of the Church, is authorised from God, as if it were his own act. He that heareth you, heareth me. When you received the word of obedience of God, by us, you received it not as the word of men, 
Luc. 10. 1. Thess. 2. 1. joan. 4.  but as it is truly, the word of God. He that knoweth God, heareth us; He that is not of God, he doth not hear us. In this we know the spirit of truth, and the spirit of error etc. Secondly it is to be known that the Church from the Apostles times, hath eschewed Marriage in the Clergy, and followed Coelibat, 
Ver. 35. 1. Cor. 1. Ver. 33. S August. lib. 5. cap. 26. contra Donatistas'.  or Continency, that according to S. Paul; Facultatem prabeat sine impedimento Dominum obseruandi; It might enable them without impediment, to serve our Lord. For he that is married is careful of the things which are of the world, how he may please his wife: and he is divided. Thirdly saith S. Augustin, and it is a godly and golden saying; De eo quod tota per orbem frequentat ecclesia, disputare; an ita faciendum sit, insolentissimae insaniae est; To dispute of that which the whole Church doth observe, whether it should be observed or not, 
Conc. 2. Carthag. can. 2. An. 396. fuit probatum 2 Leone 4. d. c. de libellis.  is most insolent madness. Fourthly, that it proceeded from the Apostles times; of innumerable proofs, extant to that effect, I will only tendar these few. 1. Out of the 2. Council of Carthage. Placet ut Episcopi, Presbyteri, Diaconi, vel qui Sacramenta contrectant, pudicitiae custodes, etiam ab uxoribus se abstineant.  quod Apostoli docuerunt, & ipsa seruavit antiquitas, nos quoque custodiamus. It pleaseth that Bishops, Priests, and Deacons, or they who administer the Sacraments, even from their wives should abstain, and keep integrity. That what the Apostles taught, and antiquity observed, we also should continue. In which words, all that we said, of the being of Coelibat the Apostles doctrine, and practised in the Church, and commanded to posterity, is contained. 
Conc. Neocaesar. Anno 312. probatum à Leone 4. d. 20.  2. Conc, Neocaesar. Presbyter si uxorem duxerit, ordine suo moveatur; If a Priest marry a wife, let him be deposed from his order. This Council was more ancient than the former, and testifieth how heinous a punishment it had been that a Priest should marry. 3. Concil. 
Concil. Elibertinum Anno 325.  Elibertinum in Hispania; Placuit, in totum prohibere Episcopis, Presbyteris, Diaconis, ac Subdiaconis abstinere se à coniugibus, & non generare filios; It pleaseth, altogether to forbid Bishops, Priests, Deacons and Subdeacons', to abstain from wives, 

Conc. Aquisgran an. 816. cap. 6. Maguntin. an. 888. cap. 10. Wormatiense anno 868. cap. 9  
S. Clem. can. 27. Apostolorum.  
S. Calixtus 1. apud Gratian. d. 27. c. Presbyteri.  
Siricius ep. ad Himericum.  
Vide Bellarm. Baron. Valentiam.  
De caelibatu. S. August. de baptismo con. Donatistas' lib. 2. c. 7. & 23. & epist. 118.   and not to engender Children. This council was in the West, the other two in the East, and south; yet concurrng in one doctrine. And for the North, the Concils of Aquisgran, of Worms, and Mayence in Germany, not only followed the same doctrine, but also the same words. And these concils being partly before Siricius, and cettayne of them also before, the Council of Nice; in vain doth Flessis Willet, and such others, draw the original of Coelibat from Siricius and the said Concil. For S. Clement in the canons of the Apostles, Calixtus the first, Siricius, etc. being near the time of the Apostles themselves, do certify (if that might serve our veneral ministers distrust) the antiquity thereof long before. Therefore by the rule of S. Augustin; Quae non inveniuntur in literis Apostolorum, neque in Concilijs posteriorum, & per universam custodiuntur Ecclesiam, non nisi ab ipsis tradita & commendata creduntur; What are not found in the epistles of Apostles, nor Concils of their successors, yet are kept through the universal Church, are believed not to have been delivered and commended but by them. By this rule, I say, Coelibat finding still one more ancient than another, testifying the obligation thereof, can be no other than an Apostolical tradition.  
Fiftly omitting all other proofs of Fathers, who by life and writings were conformable to such will of the Apostles, (as among the whole troup, how much every one was more singular otherwise, so was he also in chaste life, as appeareth by induction:) I will be now contented with S. Epiphanius and S. Hieroms only suffrages. 
S. Epiphan. ad finem operiscontra haereses, Item her. 59  Epiphanius; Sanctum Sacerdotium, ex virginibas ut plurimum, aut ex solitarijs, aut si hi ad ministerium non suffecerint, de his qui se à proprijs uxoribus continent, et si quis ab initio continens viduus fuerit, habere potest locum Episcopi, Presbyteri, Diaconi, Hypodiaconi: Holy preesthood for the most part is of Virgins, or solitary persons, or if these be not sufficient toward the charge, of them who live continent from their proper wives, and if any from the begyning had been a continent widow, he may have place of a Bishop, Priest, Deacon, Subdeacon. Hieronimus; Quid facient Orientis Ecclesiae? quid Aegipti, & sedis Apostolicae, quae aut virgines clericos accipiunt, aut continentes, aut si uxores habuerint, mariti esse desistunt? What shall the Churches of the East do? 
S. Hieron. circa initium libri contra Vigilantium. Idem in five Apologiae contra iovinianum.  what of Egypt, and the seat Apostolical? which either receive Virgins into the Clergy, or Continent, or if they had wives, they leave to be husbands. Long before said Origen hom. 23. in lib. Num. ilus solius offerre sacrificium indesinens qui perpetuae se deuouet castitati; It is his part alone to offer the continual Sacrifice, who hath devoted himself to continual or perpetual chastity. Nay the pagan and most lascivous Poet could say, discedat ab aris; 
Tibulus 2.1.  queis tulit histerna gaudia nate venus. Casta placent superis. By these testimonies, dearly beloved Reader, unless thou be perverse, & unsatiable, thou hast, that Celibat being commanded by the Church, is thereby also commanded by God himself: that the Apostles taught it to be observed: that Concils of East, West, South, and North, concurred in the observation thereof: that the disciples of the Apostles testify the necessity thereof: that other unspitious assurance aver the same. Thou perceivest also, that the objections against it, are as light in themselves, as they and their lives are light from whom they come: who being licentious and fleshly libertines, do only seek for cloaks to their shame. Women (as of Samson, David, Solomon, and the Children of Israel, so peculiarly of the foresaid mates) were the stone of offence or scandal, and of Apostasy, according to the saying of God's word; 
Ecclesiastici. 19.2.  Vinum & mulieres apostare faciunt sapientes; wine and women do make wise men (in their own Conceits) to fall from belief. beside all which thou hast lately out of Luther before, that he would have taught celibat, 
Vide num. 130.  but to be opposite to the Pope: and if the Pope had allowed it, he would maintain whoredom to be more lawful.  

4. Article.  4 That vows of Chastity ought to be observed,  

5. Article.  5 That Masses are agreeable to God's law.  

6. Article.  6 That Confession is fruitful.  

Rider.  141. 142. THese three Articles are as repugnant to Christ's truth, as the rest. The fift Article (Christ willing) to my next Treatise shall be handled, the fourth and sixth Article, as you hereafter give occasion. Now let the Catholics consider how unmercifully and unmeasurably, the bloody Bishop of that Italian murdering Priest shed the innocent blood of so many Saints, because they would not say and subscribe that these six Articles (being in deed heretical) were Apostolical and Catholic. Was this the planting of the Protestants faith? no, this parliament was established for no other end, but to supplant them. And therefore these six Articles were fitly termed, 
Whipe with five strings.  the whip with six strings, where with your forefathers whipped to death these innocent lambs (for neither conspiracy nor treason) but only for the word of God, and for the testimony which they maintained. But they cease not to cry still for vengeance against those murderers, saying: How long Lord holy and true dost not thou judge & avenge our blood on them that dwell on the earth? 
revel. 6.9.10.  But thanks be to God those channels of innocent blood shed then in England by the Pope's direction, have quite for ever banished out of England the Pope and his superstition. And as the mother that would before Solomon have the child divided, was not the true mother, for the Church of Rome that delighteth so much in blood, 
1. Kings. 3.17. etc.  cannot be the true Church. Time will not permit to write the damnable fruit that this filthy Munkish chastity yieldeth: but of that when opportunity is offered: yet still nothing but what your own friends record.   

Whether late Sectarists, or Catholics, be greater discommenders of Matrimony.  
141. IF Catholics be discommenders or condemners of matrimony, it appeareth by the premises. 
Fitzsimon.  Whether Sectarists be or Noah, let it now be conceived. First they can not abide that matrimony should be a Sacrament: for they allow but four Sacraments in their first confession of Augusta, tendered to Charles the fift anno 1530. Namely Baptism the Supper, 
Augustana Confessio de numero Sacramentorum. anno. 1530. Idem habet Lossius in Cathecismo anni. 1557. Luth. Serm. de Matr. Melanct. in loc. Com. an. 1536. 1552. 1558. Sleidan. l. 20.  Absolution, and Order. In deed after, they foisted in Matrimony; and lastly Confirmation, and Unction. Wherein they are gone before them in our Country's; who allowed first, but three, & soon after but two: and now they abrogat these two (by making them no better then base and beggarly ordonances as is oft above declared) not esteeming them any thing necessary to salvation, nor much behoveful, but as bare external signs. So that matrimony by being none of their Sacraments, is according to their conceit, not so much as a base & beggarly ordnance, or a bare fruictless, external sign; peruse but the numbers quoted, and you shall find them to think no otherwise. For truly I esteem it a point of religion, in God's cause and religions, 
Hall in Chron. an. regni Henrici 8.28. fol. 228.  to belie the devil himself. I may hitherto therefore conjoin, a pleasant alteration of religion, saying; Now you see friends, that four Sacraments of seven are taken from us, and shortly you shall lose the other three also, except you look about you. For now they are all made no better, then taken away. Secondly, for the marriages of Priests, never could the state of our Country's, by all vehement, and importunate suit that might be made, obtain the children of Priests to be legitimated. The most that ever I was able to learn they had obtained, was in K. Edward's days, only to be exempted from temporal punishment incident to their sacrilege in marrying. And in the same act of Parliament, 
Statut. anno. 2. Edou. 6. cap. 21. anno Domini 1548.  I find it affirmed, to be better, and most to be wished, that Priests would abstain from marriage. Which truly, is a secret condemnation of their marriages to be unlawful; as also that their children could not be legitimated, so many statutes, of former laws, and parliaments condemning them for illegitimat. As great a condemnation was it in the later days of Q. Elizabeth, to have been upon the point to have all Priests, yea and ministers marriages utterly forbidden, as every one knoweth. Which, as I take ensued for the most part by promoting Puritants, telling of their fellows that, they do lease out Church benefices lands, 
2. Admonition to the Parliament. pag. 23.  and houses, for bravery and brybs to be bestowed upon their wives, or children, or officers, or servants, etc., and thereby alien at Church livings from Church uses, and their successors. How much could I, if I had not compassion toward some, certify in this matter? What could I say of them, that stoutly preached against marriage of the ministery, against plurality of benefices. etc. Who now are environed abundantly with stock and store of th'one sort and th'other? God be praised.  
To our subject of discourse, belongeth that marriage, thirdly, is greatly disparaged, by late Sectaries, allowing so many breaches thereof, as if it imported no great bond. For you may find in Luther, 

Luther. tom. 5. in 1. Cor. 7. fol. 111. 112. 122. 123, Et in proposit. de digamia. Serm. de Matrimonio l. de vita coniugali.  
Corpus Doctr. Christ. Germ. in repet. de coniugio pag. 280. Vrban. Reg. in loc. come. de Matr.  
Canon's Ge●euen. anno 1560. Martyr. in 1. Cor. 7. Bucer. in c. 19 Math.  
Luth. Serm. de Matrimonio.  
Ochin. dial. l. 2. dial. 21. Pag. 200. 204. 205.  
Exod. 20. duty. 5. Math. 14. Mar. 6. 1. Cor. 6. 1. Tim. 1. Ephes. 5.  
Galat. 2.4.   Bucer, and the Genevian resolutions, (to which P. Martyr, Ochinus, and others accord) these causes of Divorcement, and of new marriage, during the lives of both parties. First, to have mistaken one another to have been Virgins. 2. Any unkind forsaking, betwixt both parts. 3. Any long absence of either. 4. Any great forwardness of either. 5. Dislike of parents towards the marriage. 6. If either refuse, or may not fulfil the act of marriage. 7. If the husband can not beget children, that the wife may use another's help; Misceatur alteri vel fratri mariti, occulto tamen matrimonio, & proles imputetur putativo (ut dicunt) Patri; Let her lie with another, or the brother of her husband, (saith Luther) and let the child be fathered upon the father (as he is called) in conceit. 8. By allowing secular people to have many wives. Paulus Episcopis & Sacerdotibus plures uxores interdicit, ceteris tacite concedit; Paul, saith Ochin, (whom Bale saith, England when it had him was happy, when it wanted him was unhappy) forbid Bishops and Priests, to have many wives, but permitted them secretly to the residue. Go tell these men, that God forbiddeth adultery and fornication; that it is not lawful for these Herod's to have their neighbour's wives, they being living; that such as are divorced must remain unmarried, during the life of their former spouses; and other such assurances of Gods will and word; they will clap this text in your teeth; False brethren, that have stolen in, to spy our liberty, which we have in Christ jesus. And by this liberty (for which all this hurly burblie is followed) the very ministers themselves, are not contented with one wife, as confesseth Silu. Czecanovius, saying; Deus bone! quam incredibilia vidi & c? 
Czecanovius de corruptis moribus.  O good God what incredible things have I seen & c? And among many other enormities of adulteries, and murders, he saith; unus eorum (is toxico uxorem suam interfecerat, ut alijs mulieribus uteretur) rogatus, cur tantum admisisset scelus, respondit, coniugium in Lutheranis Sacerdotibus non restinguere vagas libidines; One of them (he had killed his wife with poison to use other women) being demanded, why he had committed so great a crime, he answered, marriage in Lutheran Priests, not to extinguish wandering lusts. This made the Anabaptistan minister George, David; to four wives whom he had first, 

Hortensius Mowntfort de tumultibus Anabap.  
Hamilton. in Calu. C●rfus l. 2. c. 35 fol. 236. Nichol. Burn. Scot disp. etc. c. 29. fol. 143.   to have added ten more: and most of the people, to have had by his example, five, six, seven, eight.  
This made Knox the Puritan Apostle of Scotland (who had been some time a galley slave) first to have abused his own mother in law. Secondly being thereupon banished into England, to have wallowed in all lechery; and hearing of seditions in Scotland, to have returned (as to such carrion such crows repair) accompagnyed with three women sisters. Thirdly not as yet contented, to have committed a rape upon a young girl, and after by a trick of witch craft (familiar among the brethren) to have made her his holy fourth vessel of ease. This liberty against the bond of marriage, made Luther confess; 

Luth. in Colloq. mensal. fol. 400. 526. tom. 2.  
Idem ibid. fol. 125.   Propter libidinis vehementiam & amorem mulierum se ad insaniam propè redactum fuisse; By the vehemency of lust, and love of women (besyd his Catharin) that he was almost become mad: and saith he, who soever is importunated by Sathanical thoughts, for to repel them; de aliqua puella cogitet suadeo; I counsel him, to think upon some young maid. I will not specify any disordre of the disciples, nor as much by the tenth part of the doctors themselves, as I might cull out of Luther's banqueting conferences, 
Colloq. in mensal. Bolsec in vita Cal. Zuing. to. 1. fol. 115.  published by himself. I will leave Caluin to be known by Bolsec, Zuinglius to intimat his own, and his fellows incontinency. And for conclusion I will only deliver at this time, the abominable declaration of Beza (whom Travers the Puritan termeth the best interpreter of the new testament) of his uncertainty, 
Travers in his defence of Ecclesiastical discip. pag. 86.  whether more he should follow lechery, or Sodomy; and his final resolution in preferring Sodomy; as he hath published himself. Let none excuse it, as if it had been done during his Papistry: for in his Creofagie, 
Beza in sua Creof. pag. 58. In Pref. de sua confess. Schlusselb. theol. Cal. fol. 93.  long time after his reading in Lausana, he avoweth, and confirmeth the same: in his translation of the fifth Psalm, he conformeth his style to the same: and Schlusselburg assureth, that; totam aetatem explendis suis libidinibus & cupiditatibus, & describendis suis amoribus, & ulciscendis suis rivalibus exercuit; he spent all his time, in fullfilling his lusts, describing his loves, revengeing his corrivals, as applying nothing but the same.   

The impious elegy of Theodore Beza his doubtful deliberation, whether he should follow more, adultery with his Claud, wife to one in Paris, in the street de la Calend, ensign du Banc, or Zodomie with Germane Andebert, a boy of Orleans. And how he preferred Zodomie. Elegia. 3. & 4.  


ABest Candida, Beza quid moraris?  
Andebertus abest, quid hic moraris?  
Tenent Parisijs tuos amores.  
Habent Aurelij tuos lepores,  
Et tu Vezelijs manere pergis,  
Procul Candidulaque amoribusque  
Et leporibus, Andebertuloque?  
Immo Vezelij procul valet,  
Et vale pater, & valet fratres.  
Namque Vezelijs carere possum,  
Et carere parent, & his & illis,  
At non Candidula, Andebertuloque.   

Sed utrum rogo, preferam duorum?  
Vtrum invisere me docet priorem?  
An quemquam tibi Candida anteponam?  
An quemquam anteferam tibi Andiberte?  
Quid si me geminas secem ipse partes,  
Harum ut altera Candidam revisat,  
Currat altera versus Andebertum?   

At est Candida sic avara, novi,  
 totum cupiat tenere Bezam:  
Sic Beza est cupidus sui Andebertus,  
Beza ut gestat integro potiri,  
Amplector quoque sic & hunc & illam,  
 totus cupiam videre utrumque  
Integrisque frui integer duobus.   

Praeferre attamen alterum necesse est.  
O duram nimium necessitatem!  
Sed postquam tamen alterum necesse est,  
Priores tibi defero Andeberte.  
Quod si Candida forte Conqueratar.  
Quid tam? Basiolo tacebat uno.    


Candida is absent, why dost thou Beza s●aye?  
Andebert is absent, why dost thou here delay?  
Paris doth retain thy loves sweetest treasures.  
Orleans doth keep thy most deli●som pleasures.  
How dost thou then lingering in Vazelay town endure,  
thy little sweet Candida far from thy power,  
and little Andebert thy pleasure's sweetest flower?  
No, adieu Vezelay, I list no more in thee dwell.  
Also father and brethren, I bid you farewell.  
For I can want Vezelay, and yet not be hindered,  
My father and brethren and all my kindred.  
But not my dearest Candida, and Andebert.   

But whether, I pray you, shall I soon prefer?  
Or to whether soon myself transfer?  
Shall any before Candida obtain such grace?  
Shall not rather Andebert have first favours place?  
How then should I myself into two parts divide?  
whereof, th'one forthwith to Candida might slide.  
And th'other to Andebert might speedily ride?   

But I know so greedy to be my Candida,  
As fain she would wholly enjoy her own Beza.  
So willing of his own Beza, is Andebert,  
That Beza, be his only own by good desert.  
But I so in my mind embrace, both him and her,  
As wholly of both, I wish to visit either  
And wholly them both to enjoy together.   

But one I must prefer, by great necessity.  
O over hard case, and great extremity!  
But since there remaineth thereof no remedy:  
Andebert I grant chief favour first to thee.  
And if Candida of such unkindness complain,  
What then? One sweet embracement will ease all her pain.     

Of Priests Marriages in the Oriental Church, and of late Sectarists seeking their favour.  
142. I Request all Readers desirous of the truth, 
Fitzsimon.  to observe diligently this short declaration following. As it happened ever before, when new Sects budded in any country's: so for every one province revolting from God's Church, for every country infected, for every diminution of religious authority, God almighty in his admirable providence, multiplied hundreds for one, and augmented the dignity & jurisdiction of his church at the same time, with reparation of the loss, above all comparison. Satan might obtain of God, to impoverish first a job, but could not after hinder that God should redouble all his substance. First, Constantins gifts, and decrees in favour of religious authority, being by divers of his successors revoked, and infringed, especially by Honorius, and Valentinianus; God called to faith and religion, 
Anno. 495.  France with their King Clodoveus, submitting his dominions to Hormisdas Pope. About the same time the Arians infected small parcels in the East: and about the same time all our country's came to Christian religion in the West. Secondly justinian by Theodora his wyfs impulsion, 
Anno. 732.  banished Pope silverius, & the Grecians began to apostate from religion, or at least to fall to sundry erroneous persuasions. At or about the same time, (when Leo Isaurus also, and others impugned Ecclesiastical jurisdiction) Charlemaigne, Pipin, and others were excited by God to most religious courses & the Occidental Empire was separated from the former tyrants, the authority of the Church more than ever before amplified, and all Germany, and the North part of the world, was lightened with Christianity. Briefly after the last Council of Florence, the Grecians falling to hateful heresies, and emulations, and making up a schismatical Church or rather synagogue, repugnant to the Roman Catholic Church; God sent them first the scourge of the Turcks who subdued them, and to this day far beyond all belief most cruelly oppresseth them: So, when Luther, 
Anno. 1500.  and his brotherhood conspired into like insurrection, and that betwixt the Grecians and them, part of Greece, and Germany, 
Sleidan in his history of Charles the fift, was as silent as a fish of the conversion of the Indies.  revolted from God's Church; then God of his wont goodness, in abundant recompense bestowed upon these parts, where religion was professed most exactly, namely upon Spain, the infinite regions rather than realms of the world: whereof America only, never before known, surpasseth not only in wealth, but also in amplitude, the residue of the earth, which all our predecessors had ever before known: And upon his Church, he bestowed all these country's, in subjection of religion, and loyalty: as by their late legation from the most remote parts of the world, to every eye, and ear, was notorious, when three Princes of japonia in the name of all the rest, rendered their homage to Sixtus quintus Pope in Rome, having employed three years travailing to come thereto, anno. 1585. Now (the premises forewarned) when protestantry considered the obstinate Schism of the Grecians against the Roman Church on one side, and their own nakedness, & the particularity of their faction, on th'other side; they sought (as people in extremity respect not by whom, or how, they are countenanced) to be graced with the approbation of the Greek Church. But they were, as, spurij adespoti, unknown illegitimats, by them most disdainfully rejected. Behold what succeeded upon this their endeavour. God almighty, 
Vide Bredenbach. lib. 7, c. 18.  awaked as out of a drowsy sleep, two chief parts of the said Grecian Church, to wit the whole Patriarchal portion of Alexandrie the Southeast, and the Ruthenian the North-east part of the Grecian Church, to prostrate themselves before the last Pope Clement, in all devout submission. Which being publicly, and with incredible solemnity performed in Rome, 
Tom. 6. & 7. circa finem.  the theatre of the world, as is amply specified by the worthy Baronius; and known to all Christendom; I need not dwell longer in the relation thereof. Only let all Catholics, magnify the mighty bounty of God toward their profession, that when adversaries revolted from it, for every one subverted, thousand infidels have been converted, and no fewer schismatics reconciled. 

Vide Bredenbach. lib. 7. c. 18.  
justus Calu. in Apologia pag. 12.   The censure of the greek Church given against Protestantrye how desirously the Protestants endeavour to conceal it, and how much they are grieved, and graveled thereby, I leave to Bredenbachius, and justus calvinus, to demonstrat.  
For conclusion; a part of the Schism of the Greek Church against the Roman Church, consisted in their admitting married men to receive holy ordres, 
Vide Bellarm. to. 1, par. 3. l. 1. c. 19  & after receiving them, to retain their wives: provided always, that if they came chaste to holy ordres, or that their wives died, they could never after marry. This their lecherous impiety, being contrary to all primative Christianity as appeareth they so desperately embraced, as through it, & for it, notwithstanding all the calamities they sustain by Turks, all the refutations of their errors by Catholics all the means that can be wrought hitherto, they have not been nor might be reclaimed. Yet Gods heavy hand over them, the continual sting of their consciences beholding their offence, their disdain toward late heresies as fearing to stray more, and other sundry manifestations, are sufficient proofs, that their Schism is their own infamy, and rather the glory of the Roman Church then otherwise: that when other Churches like chaff are borne away against it by heresies; it as sound corn remaineth, to furnish the heavenly banquet: when other houses builded upon sands, are by rain falling, wynds blowing, and seas surgeing, overthrown; it in state and soundness, not only against the despite and fury of men, but even against hell gates (as Christ had promised) remaineth inviolable. Nether, as now appeareth, 
Mat. 16.  do the Grecians even in the foresaid disordre, concur with Protestant marriages of Priests: who, as Luther saith, not only before ordres, but after, and not only for one wife, but for two, three, four, five, and six, 
Luth. in proposit. de digamia.  are allowed to entre into matrimony; contrary to the former belief, and practise of Grecians, how lecherous soever. And not only for this point, but also as great, or rather greater condemnation afforded they of their heresy against the blessed Sacrament, saying; 
Ecclesia Orientalis in censura doctrinae Lutheranae c. 10.  Ecclesiae Sanctae judicium est, Panem & Vinum in Corpus & Sanguinem Christi virtute Sancti Spiritus transire ac immutari: non quod Christus discendat de caelo, ut in Eucharistia presence adsit, sed quod per transmutationem & transitionem panis in ipsum corpus fiat presence. It is the judgement of the holy Church, bread and wine by virtue of the holy Ghost to pass and be changed into the body and blood of Christ: not that Christ descendeth from heaven, that he might be present in the eucharist, but that by the passing and changing of bread into his body, he is made present. A heavy sentence, as bringing contempt where contentment was expected; in stidd of consolation a condemnation; and a testimony of hatred against protestantry, to be universally in all the world.   

The fourth proof. deniers of the Real presence condemned as heretics. 
Catho. Priests,   
143. IGnatius ad Smyrnenses, and Theodoret dialog. 3. circa medium, do make mention of certain deniers of the Real presence: but so, as they had none to accord unto them. Also Iconomachis (as may appear out of the 7 Council) did affirm that the Sacrament was but an image of Christ: and they also had no followers: only Berengarius in the time of Leo the ninth, about five hundred years past, who thrice recanted such opinion as eronious, maintained the only spiritual presence. And he in three Counsels was condemned: in Conc. Turon. sub Victor. 2. in Conc. Rom. sub. Nich. 2. in Concil. Rom. sub Gregorio nono. The Council of Trent remaineth for the rest that have ensued.  

Rider.  GEntlemen, you should have brought Theodoret before Ignatius▪ because Theodoret only reporteth some such thing out of Ignatius (but Ignatius himself hath not one word of it) and it seemeth still you never read Theodoret, because you say circa medium, not knowing in which of the three and thirty chapters it was. To be brief, that which you think maketh for you, is in the nineteenth chapter, which is but a sacramental Metonymy, as the rest of the father's use: and you would wrest it to your literal and proper sense; which is still your error spoken of and confuted before. But read Theodoret dialog. 1. cap. 8. and he will expound himself and confute you. And for Ignat. I have read his twelve Epistles upon this occasion twice over, and from his first Epistle ad Martam Cassoboliten to his last ad Romanos., there is no such thing in that reverend Archbishop and Martyr, but the contrary: which maketh me to wonder with what conscience you can bely so godly a Martyr, and abuse the Catholics your loving friends. And as for your Iconomachis, they are very impertinently brought in this place, your title of Images were more proper for them. Yet that you may see they fit not this purpose, I refer you for satisfaction to the Popes own Synod & Decree, 
Ex Synod 2. Act. 5. pag. 549.  beginning at Cum diem extremum impiorum Arabum Tyrannus quem Soliman nominabant, clausisset, etc. and after followeth the Pope's decree. Petrus devotisimus presbyter, etc. Read this Act and Decree, and they will give you satisfaction of your impertinent allegations: and if the Pope cannot content his Chaplains, than you are male content in deed.   

Whether ancient deniers of the Real presence, were condemned as heretics.  

Fitzsimon.  143. MY objection against M. Rider consisteth in two important accusations; The one, that the deniers of the real presence, as soon as they took up such opinion, were condemned as heretics. Th'other, that when they took it up, they had none to accord unto them. So that only Ignatius and Theodoret could find but a glawnce of such opinion: which vanished for want of followers in such manner, as Ireneus, Tertullian, Philaster, Epiphan, Augustin, Damascen, etc. in their calculation of heresies, could find none so unfaithful as to distrust the truth of Christ's real presence. To this urgent accusation, M. Rider only answereth, first that we should have brought Theodoret before Ignatius. In deed, as I have said before, when I am a Puritan writer, I will follow their preposterous proceeding, and place Ignatius that was three hundred years before Theodoret, (yet both were within the first five hundred years) behind him; & Theodoret that allegeth another's monuments, I will place before the monument writer, as if he were a prophet to foretell what should be written. Secondly he answereth, that Ignatius himself hath not one word thereof. Whereunto I reply, that the greater our loss, by not having so much of his writings as were found by Theodoret. Thirdly he answereth, that it seemeth we never read Theodoret, because we say about the midst of his third dialogue; not knowing in which of the 33. chapters it was. I reply: that the later chapters being more long than the former, I had not strayed, in specifying the midst in the 19 chapter. Also it is but a Riderian sequel, you know not the chapter: therefore you never read the matter. In our 135. number, I demonstrat, that you mistake the number of S. Ignatius epistle: will you therefore be confounded by your own sequel, that you never read the words? Thirdly he answereth, that the point of the objection, is but a Sacramental Metonymy. To which I reply, that this answer is M. Rider's ignominy; to use obscure words unexpownded, & nothing to the matter. What Sacramental is, I have often before declared. For Metonymy, it is thus defined by Festus: Metonymia est tropus, quum quod continet significatur per id quod continetur. etc. Metonymy is a figure, when it that containeth is signified, for it that is contained, &c. as if you would say, drink of this cup, meaning the liquor in the cup. This denomination of the cup for the liquor, is a Metonymy.  
Now having unmasked M. Rider's words, I may be licenced to examine how they serve his defence against the accusation out of S. Ignatius. For he thought as Agar abandoned her child under a bush, 
Gen. 21.  remaining remote till it had died, to leave the objection without any other consolation then that in placing it in an obscure shadow; and retired far from it, lamenting his own extremity. But I will supply to him the office performed by the Angel to Agar, and say: 
Gen. 21.  take up the Child: meaning the foresaid objection by him forlorned, contained in these words, of Ignatius. Eucharistias & oblationes non admittunt, quod non confiteantur Eucharistiam esse carnem seruatoris nostri jesu Christi; They allow not Eucharists, and oblations, because they do not confess the eucharist to be the flesh of our Keeper jesus Christ. Compare M. Riders tropical answer to this accusation; and tell after, that it is out of the compass of both the tropicks limiting the Zodiac; So that the son of plain dealing can not reach to be directly over it. Here is then Agars' child Ishmael revived to the Puritan opinion against the real presence; Ferus homo, manus eius contra omnes; a fierce fellow, his hands impugning them all: 
Gen. 16.  as the Scripture telleth Ishmael to have been. So that M. Rider's expectation, that it should have died by being placed in a dark thicket of remote words is frustrated, and it now a fierce and cruel adversary to them that deny the Eucharist, and Sacrifices; as proving them in their first originals to have been apparent heretics. The foresaid deniers of the Eucharist to be the flesh of Christ, being the first of that opinion (yet in deed, they were persuaded rather that the Eucharist was not Christ's flesh, because they thought he had not flesh, then if he had any, that his words so pregnant to testify such truth, had not made the Eucharist to be his flesh: and by consequent, the heresies of these times were condemned in them, not otherwise but by anticipation; to wit, for denying the Eucharist to be Christ's flesh, and yet confessing that Christ had flesh) and for it disproved as heretics. To come again to his affected obscurity; what use, or effect, do the words of M. Rider import, [that the speech was but a Srcramental Metonomye] to defend them, & their imaginations thereby? Ether the metonomy is to be referred to the persons, or to the persuasion, or to the condemnation of the persons, and persuasion, 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 profit, or defence, than a single netwoorke or loom apron, to cover a naked frozen body. But why should the dealing be defensive or plain, in such a meaning? why should he discover intelligibly, that which discovereth his cause most pertinently, and infallibly; and not rather, as he did, fall to a puritanical evasion in pretending to say much, when he had said nothing at all but a metonomy; that is, a naked figure without all substantial contents? Fowerthly he answereth, that elswher Theodoret will expound himself, and confute us. To which, I reply; that this is at least the 191. untruth: for neither th'one, nor th'other, is in all Theodoret. 
The 191. untruth.  Nether could he confute us, but by first confuting himself. Also if he did so expound himself, and confute us; M. Rider having any regard of his credit, should have brought such confutation, and omitted his void, and blind mist of a Sacramental metonomy in place thereof. Fiftly he answereth, that we belie Ignatius. To which I reply, that I attended (according my experience of many greater discourtesies endured at his hands, 
Calu. de vera particip. Corporis Christi in coena pag. 1171.  as before is showed) this abuse; considering in the same case I found it used by Caluin, against Heshusius. But M. Rider for recompense and satisfaction, will take this 192. untruth, 
The 192. untruth.  in his own mouth, confessing Theodoret to have in his 19 chapter, what we had alleged. In whom then, is the lie? He dareth not to say that it is in Theodoret, being a most venerable Father within the first five hundred years. And he can not say, it is in me, who have only certified (and that truly, as he confesseth) what Theodoret alleged out of S. Ignatius. There remaineth therefore, that he can bestow it no where so well as in his own lips: where, it is, rex in regno, res in fine, locoque locatum, in a proper free howld, and habitation of inheritance. There it is, as in the most imprenable scons, out of which verity is banished, and hath lost all jurisdiction; of which sconce, the teeth are the walls, the lips the ramparts, and the beard the trenches; there it is, as a cock crowing on his own dunghill, whom as the lion King of beasts can not terrify, so is falsehood in that mouth, teeth, lips, beard, and dunghill, not surmowntable by verity. Therefore we must let it, there, and in that manner remain, without controwlment. For if you chase it out of such seat, it will fall into the throat, and never be expelled.  
To the next as grievous objection, that Iconomachis, infamous heretics, (who in deed are the ancientest forefathers of the Protestant persuasion; among such as confess our Saluioure Christ to have had a true body) affirming, the Sacrament 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 proof bearing title, whether ancient deniers of the real presence were condemned for heretics, and it being showed that Ichonomachis were such deniers, and so condemned; it can not possibly be avoided; But M. Rider knoweth not (as is inevitably apparent in his whole book) what, or when is any thing pertinent, or no. His second answer shall make my imputation in the sight of the world, assured: by his advising me to read the Popes own synod and decree, to give me satisfaction of my impertinent allegation. Mark Readers, I instantly request you, to what act, and satisfaction, he sendeth me: namely to it, wherein nothing is contained but such execrations of his doctrine 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 ut Deos adorare, anathema. etc. They that pervert sentences of Scriptures belonging to idols, against images; execration; they that term images, idols, execration; they that cry Christians woorshipp images, or Gods, execration. Here is the Popes own Synod, and decree, that telleth me, by M. Rider's opinion, that I had not alleged well my allegations against the Iconoclasts, because forsooth, they were condemned for depraving the scriptures against venerable images, and because they said that Christians do worship images as Gods, and that images and idols are all one. Do not these canons and condemnations rather battre late reforming heresies, than any way in the world, directly, or indirectly, concern any answer to my evidences? What! are all impertinent awnswers, (although new condemnations of Reformers) due satisfaction to all objections against Reformers? Are all frivolous objections of Reformers, insupportable thunder claps against all lawful oppositions? Will it be ever your condition (as Luther himself your father of truth declareth to have been of your brethren) to think every straw a spear, and that at every stroke you ding down armies? But of such pay masters, unless you accept such payment, there can no other be had. In the mean time antiquity is found to have condemned such for heretics, who affirmed the Sacrament to be but an image of Christ. etc. His making Lirinensis to be against Catholics, Bernard against the Supremacy, the Fathers against the Real Presence, this Council condemning the Iconoclasts or image breakers as hateful heretics to God, to be as a satisfaction for him against us: what is it other, then gallantly, and Ridericaly to ride, in manner fortould: affirming like Anaxagoras whiet snow to be black ink, and every thing clean contrariously? If 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 thereby but belonging to one allegation; he showeth himself to be so simple, as not to know that one impiety disposeth to another: which every other how foolish soever, is not ignorant of. Alas! poor Puritan profession, what Proctor hast thou chosen, who directeth thy adversaries to find thee condemned, and maketh thy condemnation for impugning their doctrine, to be to them, a hurtful satisfaction?  

Rider. Berengarius.  144. lastly, you bring in poor Berengarius upon the stage, to bear his faggot and recant his error, of the spiritual presence of Christ in the Sacrament, which we have sufficiently proved before to be (by scriptures, fathers, and Popes,) the true presence. And now you bring in siliee Berengarius his recantation, too be our confutation. I pray you let me ask you but one question: can a reason drawn from a particular conclude generally. If it should, I would reason thus with you: Bonner, Standish, with others, preached stoutly against the Pope's supremacy in king Edward his days: therefore the Pope's Supremacy is nor lawful. Would you admit this kind of reasoning, 
These Iurers be too young to g●ue evidence, and too partial to be trusted with the trial of this Issue.  I think no: no more do we the other. For shall one man's weakness, inconstancy, and fall from the truth, conclude generally against the truth; God forbidden. But you will object and say, it is not one man but three several Synods. But I pray you remember that subornation of witnesses, and paching of juries done in Westminister Hall, is most severely punished in that most honourable Starrechamber: and shall not the Fope and his followers be called to an account one day before the great judge jesus, for the suborning of witnesses and packing of corrupt juries to deface Christ's truth, and to maintain their own forgeries? The Catholics demand a proof out of Scriptures and fathers for the proving of your Roman opinion touching Christ's real and corporal presence in the Sacrament, and you bring in the Pope's stipendary Chaplains gathered by the Pope's summons to uphold the Pope's rotten declining kingdom, and every one of them at least 1100. years after Christ● ascension, and one of them within this sixty years to prove a thing done a thousand years before. Now I give Ireland's Catholics this friendly caveat, not to cleave to the Pope's Romish religion, but to Paul's Roman religion: and not to rest concontented wi●h the name of Catholics, until they have the doctrine that is Apostolical and Catholic. And now to your fift proof, being your last refuge and least help.   

Berengarius his recantations, and condemnations.  
144. FOr his first answer, 
Fitzsimon.  to this recantation of the first late head of his opinion (who could never fashion any monstruous body thereto of adherents) he saith; a particular doth not conclude a general. Which being true, what miserable conclusions hath he made in his whole book? When if a figure was to be granted in one word, thereby was concluded that all the sentence was but figurative. If there were like form of speech and sound of letters in the old and new testament; thereby was concluded, there was no more liberality, or substance, in the new, then in the old; if spiritual sense was affirmed, in any one sentence, of Scriptures, or Fathers; thereby was concluded nothing was literal. If any one Prelate, and any one book, yea the very antiphonary, was worthy to be reform; the lives of all Catholics, was thereby concluded to be lewed, and all their doctrine devilish. If any sentence, yea impertinently, were alleged out of any Father; the town, the province, the Kingdom, that region of the world, Europe, afric, Asia, were inferred to hold the same; although, neither person, nor place, nor province, of such Region, (as appeareth in our 60. number, when asia is made to hold an opinion, without any of all asia specified for being author thereof) is numbered. What say you M. Rider? can reasons drawn from a particular, conclude generally? you insinuating that according to learning they can not. Spit out man, & let truth have once a clean seat in your mouth, & confess in plain deed that they can not: and consequently confess, that your inferences hitherto have been at least frivolous, and unlearned. Secondly I reply, that this recantation, and condemnation of Berengarius was not particular: the condemnation being by three whole Concils; and the recantation being, 
Calu. in ultima. admonit. ad joachim. Westphalum.  as Caluin confesseth, by the parent of the Sacramentarian opinion, in his own behalf, and of his children: in so much, as thereupon, to the times of the Albigenses, and John Wickliff, few or none could be found tainted with that error. Secondly, he accuseth Bonner, and Standish, to have dissembled in their belief. I think in my conscience the accusation is untrue; and the rather, because there is neither witness, nor author, beside his own cracked credit to aver it. But let us suppose it to be true: all that followeth thereby is, that they borrowed Puritanical dispensations to themselves mentioned in the 99 number, to do contrary to their consciences. Deal plainly in God's cause, & tell the world whether the late thousand subscribing Puritan, have not all of them drawn in their horns, and swayed with the tyme. How many times did Latymer and Crammer, recant, up, and down? So then, such did Puritanize. Thirdly he answereth, that subornation of witnese, and packing of juries done in Westminister Hall, is punished in the star chamber: thereby implying that the Pops subornation of his stipendary (this is conceived a good word, that it is so often repeated) chaplains, shallbe punished for condemnation of Berengarius. To which I reply, first out of S. Augustin, to be an old wont of Sectarists; Quicquid ex eorum codicibus adversus eos sonuerit, 
S. Aug. 22. contra Faustum.  immissum esse a falsatoribus ore impudenti, & sacrilego, non dubitant dicere; What soever against themselves, out of their own books (or of their doctors deeds, and recantations) is alleged, that they doubt not to affirm out of an impudent and sacrilegious mouth, that it is foisted in by depravers. I do not thereby intimat that M. Rider is such, unless he be guilty. Secondly I would be instructed willingly in the cause of his knowledge, how all the Bishops of the three concils whereby Berengarius was condemned, are found to have been the Pope's stipendary chaplains. Peter of Nicomedie is made the Pope's pensioner, as also S. Bernard, and all that can be alleged against Protestants. But why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipse dixit M. Rider saith so. Therefore it can not be otherwise. If you distrust him, or his sayings, you are inferred to be traitorous, superstitious, etc. Thirdly, how findeth he among his Spiritual revelations, that the Pope's rotten kingdom declineth? For as I showed not long before, it hath to our seeming never in three ages formerly, been so far extended, as in this last, and more, and more followeth on the same tenor. Fourthly, in what Chronologie findeth he, that every one of the said stipendary chaplains, lived at least 1100. years after Christ's ascension? The council sub Victore 2. was in the year 1055. The Council sub Nicolao 2. was anno 1059. and the Council under Gregory the 7. was anno 1073. not after Christ's ascension, but after his birth. If therefore the 34. years of Christ's life before his ascension, be deducted from the first of these Concils, which was in the year after his ascension 1021. and after his Nativity 1055: it must follow, that every one of the foresaid stipendary chaplains, had lived four score years after giving sentence against Berengarius: because every one of them is by him affirmed to have lived at least 1100. after Christ's ascension; and consequently they not being Prelates in Concils before their age of 20. years, at least; all of them are made to surmownt a 100 years. Which surely in so great a number of Prelates, had been a rare grace, and miracle, and a great likelihood that God the giver thereof, would recompense to the sight of the world, their zealous employment, and approve it as most laudable. But in deed hondreds in M. Rider's accounts, are some time easier found a stray, then in a pinner's shop, at hand. Notwithstanding all this shall stand but for the 193. untruth. 
The 193. untruth.   
Now I come nearer, to find all small untruethes tending to one Capital untruth over whelming his whole discourse, and converting all his allegations into a main sea of one falsehood. You have (as I trust) considered often, his assurance, and faithful informations; that under the warmth (they are his words) of Innocentius the third his wings, our transubstantiation in the Synod of Lateran was hatched, at least 1200. years after Christ's ascension: that the Pixe was invented by Innocentius the third anno 1214. that briefly all our opinion was forged by Innocentius the third. 
Vide n. 67.  Here is his foundation for claiming antiquity. Here is his corner stone of the whole frame of his travails, that Innocent the third (forsooth) was first broacher of our doctrine. All which Babylonian tower by this division in his own tongue, not understanding himself is undermined, and utterly subverted. Some time he saith peremptorily, that Innocentius the third had invented it; and yet that other Popes had packed juries, and suborned witnese, to condemn Berengarius for being opposite thereto, above a hundred and forty years before Innocent the third lived: the first condemnation thereof being anno 1055. and Innocentius, and the Lateran Council, but anno 1215. Some time that our opinion was never known nor dreamt of before Innocent the third; and yet the authority of them that professed it, was so great, as to see all prelates in the world to be stipendary chaplains, against them that denied it. These are as coherent discourses, as advised resolutions, as constant informations, that were they alone, they should not only persuade others, but M. Rider himself to be worthy of as great reprehension, and confusion and punishment, as Aristo sustained by the Athenians, for unworthily, and foolishly, writing her commendations. But being conjoined to so innumerable of the same sort, how may he escape not to fall into desperation of being otherwise accounted then a Rider? You get not any rethorical apostrophes at my hands, to aggravat this his confusion, nor yet any help to get him up again after this his disgraceful stumbling against the head of his own opinion, during his leaping short at the fownder of our doctrine. But if you of his profession will assist him to rise. I doubt not by God's grace to accompagnie him to this iournyes end, and so often to occasion you to support him in his slipprines, as affection could require; and yet to renounce him in the end, as past remedy, and recovery.   

The fift proof. Of many miraculous testimonies of the real presence. 
Catho. Priests.   

Rider.  145. GEntlemen, you know in Schools, an sit, is ever before quid sit: In architecture the foundation is before the building. In Christ's divinity, man's philosophy, and common sense, the cause is ever before the effect. But you, contrary to divinity, reason, and philosophy, will have a thing to work wonders supra naturam, above nature, which is not in rerum natura, neither hath any being at all: for you would make the simple people believe, that your transubstantiated Christ worketh miracles, and yet you have not, nay you cannot prove any such a Christ, and if there were such a Christ, he is none of ours: for he was never borne of the blessed virgin, nor shed one drop of blood for our sins, & therefore we renounce him as none of our Saviour.   

Of many miraculous testimonies of the Real presence.  

Fitzsimon.  145. HE telleth, in the very entrance to this disputation of miracles, that the Real presence is not in rerum natura, not to be found, or of no being. Next that he renownceth Christ transubstantiated. A woeful denial, and woeful abjuration. For the first, he that could face out that Christ's real being was never in question; that both they and we hold, Christ's real presence in the Sacrament: how cometh he now to affirm, that it is contrary to divinity, reason, and Philosophy, to suppose that the real presence hath any being at all? and to distrust the very first question of the real presence (for the very title of this disputation doth bind him to treat of no other controversy) whether it be in rerum natura, among things of being, or no? 
The 194. untruth.  Let this contradiction be the 194. untruth, to increase the late mentioned Ocean. His other blasphemous abjuration of Christ transubstantiated, I leave to his reply, to whom it belongeth. If I would admire any point of infidelity, or any desperate courses of Reformers, (which continual use, hath made me long since not to wonder at) I would exceedingly remain astonished at their impious resolutions against the point of miracles. Some time they affirm them to be so necessary, as they who without them would encroached into the offices of Doctors, and preachers, to be, audaces, temerarios, haereticos etc. presumptuous, rash, heretical, imitators of Chore and Dathan, worthy for their intolerable and devilish arrogancy to descend into hell, taking more upon them then John Baptist, 
Zuingl. to. 2. Ecclesiastes fol. 52.53.54.  more than Peter, Paul, and Christ jesus himself. To which saying of Zuinglius, thus consenteth Brentius: Donum edendorum miraculorum hunc usum praecipuè habet, quod sit testimonium & confirmatio doctrinae caelitus revelatae; 

Brent. in cap. 13. Luc. hom. 6. & hom. 76. de resurr. Christi ibid.  
Luth. to. 4. in c. 35. Isa. Muscul. in loc. come 41. de nom. Dei pag. 394.  
Act. 19 v. 14 15.16. Luth. to, 4. in c. 34. Isa.   The gift of working miracles hath this use especially, that it is a testimony and confirmation of a doctrine revealed from heaven. To which also Luther, and Musculus, expressly subscribe. Some time they are heavielie, and earnestly impugning all them that require such proof of miracles at their hands professing a new doctrine, unknown by their manifold confessions, since the time of the Apostles. And wherefore should they not, they being known the Sons of Scena mentioned in the Acts, not able as Luther confesseth to heal a lame horse, or to work other miracle then to draw after them to their licentious doctrine great multitudes? Aptly to such miracle worker, saith S. Hierom: Ne glorieris quod multos habeas discipulos. Quod mali acquiescunt sententiae tuae, 
S. Hieron. con. jovin. l. 2.  indicium voluptatis est. Non enim tam te loquentem probant, quam suis vicijs favent. Do not brag that you have many disciples. That bad people delight in your persuasion; it is a show of licentiousness. For they do not so much approve your speech, as they yield to their own vices. 
Aelian. l. 13. variar. hist.  And conformably thereto Socrates answered the harlot Castilia (objecting against him that with all his eloquence he could not divert any of her lovers from her) saying; It was no marvel that they being perverse, were more aptly drawn downward to vice, then upward to virtue.  
At our miracles reported unto them, 
1. Cent. 6. c. 13. p. 815. 2. pag. 16. 3. pag. 814. 4. pag. 816. 5. pag. 810.  what exclamations have they! nay rather what blasphemies have they not? O credulos & stupidos homines! O praestigias contra verbum Dei! O tenebras ingentes! O (say the centuriasts) credulous & blockish people! O juggling contrary to the word of God O owgly darkness! 
Vide Bezam volum. 3. p. 146. l. 61. Danaeum to. 1. resp. 785. to. 2. 1421. Cal. in pref. Instit. Math. 12. S. Aug. l. 10. de ciu. c. 18. S. Ambros. in Ser. de SS. Geruas'. & Prothas S. Hier. con. vivigila. S. Victor. l. 2 de persec. Wandal. joan. 14. Mat. 10. Mar. 6. Mar. 16. Psal. vlt. Psal. 14. v. 5. & v. 1.  etc. So again they and Caluin say, that our miracles are, either feigned, or fantastical, or by witchcraft. As much said the pharisees of Christ's miracles, the pagans, of them of the Christians, the Arians, Eunomians, Vigilantians against the Catholics; as S. Ambrose, S. Hierom, S. Victor, etc. recount. These two assurances we have in defence of miracles to cownterpoise all that Satan, and his sucklings, can object: First Christ's promises; that his disciples should do the things he had done; and greater than he had; and that they should cure the sick, raise the dead, cleanse the leopers, and cast out devils. Secondly, that all chief Fathers are recompters of miracles, and writers of admirable lives of Saints, in every age from Christ's times; mitating S. Luke's admirable and miraculous relation of the acts of the Apostles. Which David adviseth, saying; Laudate Dominum in Sanctis eius; praise God in his Saints. As also animating them to follow such devotion, because; Qui timentes Dominum glorificat, habitabit in tabernaculo & requiescet in monte sancto Domini; He that glorifyeth them that fear our Lord, he shall dwell in his tabernacle, and rest upon his holy hill. It is harder to name any of the Fathers who omitteth to treat of miracles, then to specify them who are reporters of them; Not only the ears, but the eyes of all Catholics being full of certainty in that point, I desire to answer, M. Rider's objections in particular, without dwelling in confirming light to be in the sun, or water in the sea. Only let the inconstancy of heresy not be unknown also in this point. For Caluin some time saith, that the Apostles; Miracula doctrinae sigilla rectè vocant; Do term rightly miracles, the seals of Doctrine. in Hebr. 2.4. & 2. Cor. 11.12. and others; Fidem & scripturam stabiliri fatentur; do confess that they establish Faith, and Scriptures. Martyr in locis 38.41.489. Kimedon de verbo Dei. 225. If it be so, verily protestants have great cause to distrust their doctrine, as being unsealed, and unestablished: For miracles they utterly are known to want: beside the former, whereof they should little glorify.  

Rider. Part. 2. decreti aurei auns. 1. Q 1 page 119. Teneamus fratres.  146. It is strange to see the difference of the old Church of Rome, and this last giddiepated Church of Rome. The last Church of Rome, thinketh that Church to be no true Church, unless she work miracles: but I pray you hear old Rome's censure of new Rome's opinion, Praeter unitatem & qui facit miracula 
(*) Glossa ibid. nihil ad vitam aeternam.  nihil est: in unitate fuit populus Israel, & non faciebat miracula: praeter unitatem erant magi Pharaonis & faciebant similia Moysi: He that worketh miracles without the unity of the Church doth nothing: the Israelits were in the unity of the Church, and did no miracles: the Magicians of Pharaoh were out of the Church, and yet did like things to Moses. Therefore true miracles such as Moses wrought, may be done by such as are not members of the true Church, and so consequently miracles by old Rome's confession, prove neither any such wherein they are worked, to be the true Church, nor the workers true members of the same. And then it followeth: Petrus Apostolus etc. Peter the apostle wrought miracles, and so did Simon Magus many things: yet there were many Christians that could not work miracles, as Peter did, or as Simon did, and not withstanding rejoiced that their names were written in heaven.  
Now for the Catholics good, let us examine the faith of old Rome. 
The old Church of Room taught us to be assured of our salvation in this life, The new Church of Room to doubt of our salvation in this life.  The children of Israel wrought no miracles yet the true Church: Pharaoh his Enchanters worked miracles, yet were the false church. And that many of Christ's flock that neither worked miracles as Peter did: yet they rejoice for that they were assured that their names are written in the book of life. And thus much for your own Pope against your own miracles.  
And doth not your own Doctor Lyra tell you plainly, that, & similiter fit aliquando in ecclesia maxima deceptio populi in miraculis 
(b) fictis,  factis a sacerdotibus vel eis ad haerentibus propter lucrum temporale, etc. and so in like manner it cometh to pass, 
(a) Upon Dan. cap. 14. page. 222. but Lira printed at Venice hath.  that sometimes in the Church the people are often most shamefully cozened with feigned and false miracles devised by the priests or their followers, even for a temporal gain: which shameful shifts of cozening and covetous priests, Lira wisheth to be severely punished by the chief Prelates, and to expel it and them out of the Church.  
And your own 
(c) Alex, de Hales part. 4. quaest. 53. member 4.  Irrefragabilis Doctor (for that is one of his titles) recordeth more special juggling then this, saying, In sacramento apparet caro, interdum humana procuratione, interdum operatione diabolica. In your very Sacrament of the Altar, there appeareth flesh, sometimes worked by the nimble conveyance of man, sometimes by the working of the devil: so that if there be any flesh in the Sacrament of the Altar, whether visible or invisible, it is either wrought through the priest's legerdemain, or the devils cunning and craft. Now Gentlemen, you have brought your miracles to a fair market, I trust after a while the discrèeet Catholics will nor give you a halfpenny for a hundred of them.  
Tharasius the Precedent of that idolatrous Council demanded of all the learned in that Synod, why their images then did not work miracles. 
Nycen. sin. 1. Act. 4.  Answer was made out of God's book, that miracula non credentibus data sunt: Miracles are only given to the unbelievers. If you be too busy with your feigned miracles, we will make a whole superstitious Synod yet to brand your Church and her children in the forehead for unbelief.  
And that reverend Chrisostome saith, per signa cognoscebatur qui essent veri Christiani, 
Chrisost. Hom. 45. in Mat.  qui falsi: Nunc autem signorum operatio omnino levata est: magis autem invenitur apud eos qui falsi sunt christiani  
In old time it was known by miracles, who were the true Christians, and who were the false. But now the working of miracles is taken away altogether, and is rather found amongst those that be false disguised Christians. Note but two things out of Chrysostome: First, miracles are now quite taken away: Next, only they remain with false Christians in the false Church: so if your Church will have miracles, by Chrisostomes' censure she is a false Church, and all in that Church be false Christians, But if your miracles were true, as all Gods and Christ's miracles are, than the change must be as well of the forms as of the substances. When Moses rod was turned into a serpent, it was a serpent in deed, and no likeness of a rod remaining. 
Exod. 4.3. Iho. 2.9.10. These prove your miracles to be false.  And so when Christ turned water into wine, there was neither colour nor taste of water remaining, and so in all true miracles. But you would have in your Sacrament, a change of the substance of bread, yet the accidents, as whiteness, roundness, thinness, taste, 

August. de civitate Dei lib. 22. cap. 8. line. 3. 4.  
August. de Trinitate lib. 3. cap. 10.   and relish, notwithstanding remaining, which is impossible, and not only contrary to the word of God, but also to the faith of those primitive fathers· And Augustine urgeth this matter very Euangelicallie, saying: Quisquis adhuc prodigia, ut credat inquirit, magnum est ipsum prodigium, qui mundo credente non credit. Whosoever he be that yet requireth wonders and miracles, to bring him to believe the truth, is himself a wonderful miracle, that the world believing, yet he remaineth still in unbeelefe. And Augustine else where telleth you flatly, that in the Sacrament of the Lords Supper there is no miracle: read him and follow him. And this is not to pass untouched, that as your miracles are false in themselves, so they are invented and done to a most wicked end, which is to confirm your false doctrine of real presence, Purgatory, praying to Images, and the like trash, which are clean contrary to Christ's miracles: for their end was twofold: the first, to confirm our faith in Christ's divinity: and the other, 
joh. 10.30.31,  to assure our souls of salvation through his name. These things are written, that ye might believe that jesus is that Christ the Son of God, and that in believing ye might have life through his name.   

What miracles are reproved by Catholic writers.  

Fitzsimon.  146. IF you have duly considered the style of M. Rider (as perhapp you might hardly find any, more worthy for soundness, and method, to be considered) you may find among other points, that when our decretals, seem to favour him, than they are old, and every parcel of them is a Pope's Canon; and when any late Doctors are by him alleged against us, of our own profession, than they are ancient; and contrariwise when any who lived long before such, are produced by us they are termed late. One only brief example is to be at this present specified. When Lyra, who lived anno 1320. is thought to deny the 6. Chapter of S. John; then is it said, Old Lira saith, that the 6. of John etc. treateth not of the Sacrament. contrariwise, when we had brought three whole Concils condemning Berengarius, they are excepted against, as being late; although according his own computation they had been three hundred years elder than Lira. He hath the best gift in that, to make old young, affirmations negations, disproofs approbations, truths falsifications, decrees denials, and to affirm all to be for his purpose how assuredly soever he is oppressed thereby, (like Tarleton who affirmed, that his mistress casting a chopping knife at his head for some proffered sauciness, had done it for a favour) that lightly may be found, among any writers of this tyme. Now then for his first allegation, and all his inferences thereupon, (although it is not to be granted, that Magicians, or Sectarists, can work true miracles) if in a liberal disposition I accord unto them; what is he the better? Let the faith of old Rome (the phrase is so pleasant as it is reiterated) condemn miracles done out of the unity of the Church: doth not the faith of late Rome, as earnestly condemn them also? Doth not S. Paul condemn the miracles of transferring mountains, etc. if one be not in the unity of Charity? 
1. Cor. 13,  What needed then so frivolous a labour, to so small a benefit in seeking out impertinent sentences in defect of direct resolutions; of which no syllable belongeth to mend the bringers cause, or to mar it of their impugners. Thus much at least we gratefully receive from our own S. Augustin (who was no Pope but of M. Rider's making) not against our miracles, but against them that are not in the unity of the Church; Such as Puritan are, not only in respect of the universal Church, but also in respect of their own first protestant synagogue: So far is it, that S. Augustins words are against us, that they always sting, and destroy them principally, that distort them against us. And when you affirm, these words: thus much from your own Pope, & from the old Church of Rome; how advised are you, to deny that the Pope of the old Church of Rome, is not our own Pope? I pray you to solder these two together: your own Pope; not your own Pope. Concerning the allegation out of Lira, I am persuaded as much as Lira, that both abuses may happen, and are to be punished, where, and when they happen. What difficulty then is contained in his allegation against us? Nether is it other than a Riderian sequel: there is an ill abuse by miracles: therefore no good use. There is deceit committed in points of devotion: therefore no devotion to be followed. For so you might prove, that law, physic, eating, drinking, weapon's, apparel, preaching, etc. were not to be used, because they be some time abused. In the next citation (which by want of the book I could not now examen) of the Sacrament, (according to your translation of the altar) and apparences therein by man's procurement, and devilish operation; you take a licence to add to the text the words, of the altar: 
Vide num. ●07.  Yet you blamed me for adding the word blessed before Sacrament, because it is not in the author. You infer next like yourself, upon this proposition: some time by abuse there are apparitions: ergo, if there be any flesh in the Sacrament of the altar, whether visible or invisible, it is wrought through the priest's legerdemain, or the devils cunning, and craft. First, without doubt the sequel is Riderial: that is, far beyond being ridiculous, and preposterous. For if it were allowable, would follow as reasonably: some time M. Rider hath been known in London to use legerdemain and all to have abused divers by the deceitful suggestions of the devil: therefore in all other places, whether he be visible, or invisible, he is to be accounted not seen, but by legerdemain, and deceit of the devil. If your cursing were no better than your discoursing, you would as badly deserve the name of the one, as you are far (and for all I could understand, ever was) from obtaining the other. Secondly, do not you start from your word in the 35. number, & in your Rescript, that as we believe to receive Christ really, so you do also? yet now, you profess that you do not believe him to be received visibly, or invisibly in the Sacrament, & that if he be therein visibly or invisibly, it is by legerdemain? Can he be really, and yet neither visibly, nor invisibly?  
Not to be unsuitable in your proceeding, you make the next stuff of one livery with the precedent, by divers dishonest dealings. First you say, that Tharasius was Precedent in that Concil: which maketh the 195. untruth. 
The 195. untruth.  For he was neither first, second, nor third therein: as appeareth in the begyning of the first act. Secondly by the 196. untruth, 
The 196. untruth.  you affirm, that it was an idolatrous Concil. It is a puritanical propriety to be saucy, and malapert toward Concils, and Parliaments: 
The 197. untruth  as is before testified. Thirdly, it is the 197. untruth, that Tharasius demanded any such matter, he only propounding it as an objection by these words; Sed quispiam dixerit, etc. Some one would say, etc. and answered it himself to himself, saying that miracles were granted to the not believers. 
The 198. untruth.  By the 198. untruth you add, the word, only. Whereby might follow, if what was granted to the not believers, the same was granted only to them: then M. Rider unless he be an unbeliever hath no eyes, head, arms; no wit, or moral honesty: because all these are granted to the unbelievers; which by his addition, is all one, and to be granted only unto them. And consequently, he having all the same, must by his own words be an unbeliever, he partaking such things, as by his deduction, only unbelievers have. But M. Rider, if it may please you, let Christ himself expound the saying of miracles, or signs, to be granted for the unbelievers, not to exclude them from the believers, (for saith he; Signa antem eos qui crediderint haec sequentur etc. 
Mar: 16.17.  But such as believe, these signs shall follow) and consequently only to import, that they are granted to unbelievers to convict them of falsehood; Yet remaining with believers not to such intent, but to confirm, and comfort them in their religion. To which end the words of S. Augustin are appliable, which shortly after you allege, and misalleadge. He that yet requireth prodigious wonders to believe thereby, 
M. Rider maketh false latin in S. Augustins allegation. Ipse, not ipsum.  is himself a great prodigious wonder, who believeth not, the whole world believing. We require not wonders to believe thereby, but enjoy them by Christ's promise; to assure the weak, and comfort the feeble in faith. Good Lord! What benefit can your belief receive, by this sentence of S. Augustin; not only no world, but no country, nor no city, nor no house, being now, or ever before, entirely of your belief? Easily might I answer S. Chrysostom, if any such matter were in that place. But it maketh the 199. untruth, 
The 199. untruth.  that he so saith.  
Likewise it is a Riderian sequel: signs are found among those that are false Christians: Ergo she is a false Church, and hath all false Christians, which will have miracles. First, it is against Christ's former words, that believers should not want signs. Secondly, if the sequel be allowable, that what Church soever will have miracles, both it, and all therein are false; the Lutheran, 
Staphil. in respon. Con. Scihmidelin pag. 414. Lindan. dial. 3. c. 1. Dubitantij. Bolsec in vita calvini cap. 13.  & calvinian Churches are false, and all therein, because Luther coveted to work a miracle upon one possessed, and Caluin by raising his man Brule from dissembled death; Luther to his own extremity, and Caluin to the true death of his man. Then also Fox's Church, and all thereof, are false by forgery of some of his martyrs speaking without tongs, burning without pain, and being martyred and yet alive long after. As for example, John Marbeck by Fox in his first editions was made martyr together with Antony Parson, Robert Testwood, Henry Filmer, and many rare points of his martyrdom related; especially his pleasantness in going to the fire: yet he being found alive long after, 
Vide Alan Cop. Dial, 6. Pag. 697.  Fox had no other excuse, but to confess himself deceived; and to rail against them that warned him thereof, calling them Carpers, 
Fox Acts and Mon. pag. 1114.  wranglers, exclaimers, depravers, whisperers, railers, quarrell-pyckers, Corner-creepers, faultfinders, Spider-catchers. etc. Now as I said, by M. Rider's being of Fox's Church, according to unity and verity of doctrine, as he saith himself; and Fox seeking false miracles, and martyrdoms, as hereby appeareth, to his Church: it must follow, by M. Riders own sequel, that such Church and all thereof, are false. Why should such unfortunate disputers, every moment made to confownd themselves, intermeddle at all with matters of learning?  
He proceedeth in the same vain, and vanity of reasoning, saying: All God and Christ's miracles (as if they were not all one, in the point of miracles) do change as well the (accidental) forms, as the substances; as it happened in Moses rod, and the water turned into wine. If any would bid him prove that Moses rod did not retain the leinthe it had before, after it was made a Serpent; or the water in Cana Galileae, the quantity and moistness of water when it was turned to wine; to what plunge would he be driven? You might hear him say, it were unpossible, and contrary to the word of God, and faith of the primative Fathers: but for other proof, you should as soon wrest it out of a block. And if it could be proved, that in them God had changed both substances and forms, as it can never, why should a general conclusion (contrary to his late confession, in the 144. number, that learning did not allow such reasoning) be drawn out of particulars? When Christ resuscitated three dead, he changed their substances making them of carcases to be living creatures: 
Mat. 9 Mar. 5. Luc. 8.  yet he changed not their forms. So when he made bread to become his body; he changed the substance of bread, but not the external form. contrariwise when he was borne, when he walked on the Sea, when he became invisible both at their seeking to throw him down a rock, and to make him king, when he issued the sepulchre, when he entered among his shut up disciples, when he ascended, he altered the natural forms or qualities of his body, but not the substance thereof. Whereby appeareth, that according to his pleasure, and omnipotency, he may alter the one without th'other, and as much, and as little, as it pleaseth him. As also that it is the 200. and it a blasphemous untruth, 
The 200. untruth.  that such change was, or is impossible, to his divine majesty. Whereof peruse what is said in the examination of the Creed, upon the word Almighty.  
Whereas he saith S. Augustin urgeth this matter very evangelicaly, by his former sentence; it testifieth very evangelicaly, that M. Rider is very prodigious among Christians, in not believing according to the belief of the whole world; or which is all one, in the Catholic belief. So that he might fill his papers, he cared not how little important, or how much impertinent, how little to his benefit, or how much to his discredit, and confusion, would be his sayings. According to which his vain of vain writing, he addeth, that S. Augustin telleth flatly, that in the Sacrament of the Lords supper, there is no miracle. 
The 201. untruth. S. August. in Psal. 33.  O, what a flat lie for the 201. untruth, is used toward S. Augustin? He that amply, and professedly testifieth, Christ to have borne himself in his own hands, not metaphoricaly, but according the letter; & delivereth all other documents recorded in the 116. number; how is he made to doubt of a miracle, in the miracle of miracles? Yet of S. Augustins opinion concerning miracles, I would wish Bellarmine to be read, c. 14. de notis Ecclesiae.  
And if S. Augustin had ever otherwise surmised; yet the same had been an opinion repugnant to Protestantry. 
Caluin lib. de coena. Anno 1552. Idem l. de optima. ineund. concor. rat. fol. 97. Cal. l. 4. Instit. cap. 17. n. 32. Ibid. num. 24. & n. 10. 11. Vide Eezam Creoph. fol. 66. 67.  For Caluin himself acknowledgeth; hoc mysterium tam esse sublime, ut nequeat ingenio, aut cogitatione comprehendi; this mystery to be so supernal or sublime, that it can not by wit, or conceit, be comprehended. Again: I am not (saith he) ashamed to confess this mystery to be higher, then that I can either comprehend it with my wit, or declare it with my tongue. A little before he saith, it is a slandre of the adversary, that he did measure this mystery, with the squire of human reason; concluding to his difciple M. Rider in these word: Christ truly, with the substance of his flesh, and blood, doth give life to our sowls. In these few words, who so perceiveth not many miracles to be contained, plus quam stupidus est; is more than a dolt. I would be loath to have been such Godfather to M. Rider, as his own father in God maketh himself, by giving him such an uncourteous name, for his denying miracles in this mystery. The Zwinglians profess no less; Hoc mysterium tam esse sublime, 
In sua Confession Gal licana pag. 35.  ut nostros sensus omnes, & totum naturae ordinem superet; This mystery to be so high, that it surmownteth all our senses, and all the course of nature. What needeth greater confusion, or disproof, then when his own ghostly fathers, pillars of his profefsion, namely Caluin, and Zuinglius, contradict his assertions? To the residue there needeth no answer. If any other had M. Rider at such advantages; how much might he exaggerate his overweening himself, in thinking his reach naturally to have attained that comprehension of this Sacrament, wherein others find such sublimity, as to acknowledge it most miraculous.   

Eusebius recounted, that in the persecution under Severe, 
Catho. Priests. lib. 5. cap. 1.  that it was a great accusasion against Christians that they did eat man's flesh, because they believed that they did receive the body of Christ.  
147. GEntlemen, in that book are five and twenty chapters, 
Rider.  and not one word of this matter in any of those: and again, you mistake the time, for Severus then governed not. If it were under Severus, it should then be in the sixth book where you shall find forty five chapters, yet there also is not one word of this. Yet, if you mark this that you bring against us, if it were to be found in Eusebius, it maketh nothing against us: for though the Pagans were as gross in the matter of the Sacrament, as Nicodemus was in the matter of regeneration, it is neither miracle nor wonder, but a thing too common now and then. And for true Christians to eat Christ's flesh spiritually by faith, is or aught to be no miracle in the Church, but the practice of the Church.   

Whether M. Rider understandeth any hard Latin.  

Fitzsimon.  147. OF M. Rider's skill in Greek, whereby he affirmed Christ to have spoken greek (who never spoke other language during his abode in this mortal life then Hebrew, as not conversing with Ethnics, or Gentiles, such as then the Grecians were) as if greek and hebrue had been all one, as his knowledge in them both is all one, we have already treated. His skill also in Scriptures, Cowncils, ancient Fathers, scholastics, Histories, grammar, orthography; is not obscurly notified. At least, he that glorifyeth of his grammarian travails, he that made the latin dictionary (whereunto he added nothing formerly unuulgar, but ridiculous words) is he ignorant of the latin tongue? Let it appear by his saying, that Euseb. hath not one word in the place by us alleged how Christians were accused for eating man's flesh. In the same place by us cited, thus relateth Euseb. the foresaid accusation used by Infidels against Christians; Thiesteas coenas, & incaestus Oedipodis falso commenti sunt; they forged falsely (against Christians) to have Thyestes' refections, or suppers, etc. By which metaphor, is insinuated their eating of children's flesh: because Atreas had compelled Thyestes', for a heinous offence, to eat this own children. Which figurative locution, being beyond M. Rider's capacity, he denied Euseb. to have any such matter. Before you betake yourself to new grammarian labours, or dictionary inventions, learn to understand a plain metaphorical relation of a matter, that your denials thereof, because it is not in plain dunstable terms, be not reputed, if not profowndly impudent, yet profowndly ignorant, or contrariwise. When you in your first sermon in Dublin, five times produced or made long Sculptile, which showld have been short; and not long after brufed, & broke Priscian's head, in saying templum janum, for templum jani; whereof the L. Chancellor rebuking your audacious temerity in intermeddling with that papistical language, unacquainted to such capacities, was it not your part to forbear from intermeddling therewithal? Why would you wade further in so unfortunate a ford, wherein you had been so publicly overplunged? Since friendly cownseil would not avail, but that being by your name a Cavaliero, you would also be adventurous; I will instruct yourself, and others, (who perhaps willbe therefore more thankful) of some few as great slips, and trips, of ignorance in latin testified in this discourse, as might wrest shame out of impudence itself.  
Omitting in your very dedicatory epistle, the saying of Poscolo, to contain false latin, not by his ignorant composition, but by your bad application, by saying of Princes and men of state, deferant aures eius; whereas, eius, being the singular number, can never 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 active and passive doctrine; you affirm, that eye signifieth, to you. yet it is against all skill in latin, for it signifieth, to them; and not eyes, but vobis, in all owld grammarian labours, is answerable, to you. Secondly, in your margin upon Lira his supposed saying, the sixth Chap. of S. John not to concern the B. Sacrament, you say: quod nondum est non datur privilegium; where as you should say, non dat privilegium. A gross absurdity in a professor of skill in latin; especially in him who delivered a discourse of Christ's doctrine rebownding from active to passive, and back again, as a tenise ball from wall to wall. But it was God's judgement, that he should be found stumbling into a passive for an active, that had made Christ's discourse impertinently wandering from active to passive. In the 67. number, he interpreteth, neque est credibile; to be it is credible: which is to make a negation an affirmation, it being expressly, it is not credible: In the 69. number is showed, how he cold never understand the latin of transubstantiation: considering that it being so rife in writers, he confesseth he could never find it. another instance is in your Rescript, in these words: all which I pray you wish 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 govern other than one accusative case. Wherefore it should be, multa alia.  
Several other incongruities in speaking, and interpreting, are formerly specified; and these so far beyond all excusation of not only unskillfulnes, but also blindness in the latin tongue, that I may seem to deal favourably in not riding M. Rider more vehemently in this point. Accept therefore kindly, that omitting other exclamations, I register up the 203. untruth, 
The 203. untruth.  whereby Euseb. was denied to report what we had alleged. So also, whereas it is of a greater antiquity which Euseb. repeateth in the fift book of his history, then in the sixth: what frivolous exception was it, to say the time was mistaken, if not only in Severus time, but also before, the accusation of Pagans (that we did eat a child's flesh because of our eating the B. Sacrament) was usual? I say, usual; as before both Euseb. time, and Severus, appeareth in S. justin, and Tertullian. To which effect, thus flouted in Minutius Felix, 
justin. 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, shrouded in a cake of flower, is given to them that are made Christians. O, how well doth this Infidels words, concur with M. Rider's blasphemies, against our breaden God, our Wafre God, & c! what sweet predecessors these men have of their doctrine, & dealing! But of this we have treated in the 111. number.  

Rider.  148. But if you had read Eusebius yourself diligently, you should have found that in the fifth book and seventh chapter, he would have told you that then miracles ceased, 
Ex l●b. 2. Iraenei. cap. 58.  and were not in God's Church: and he produceth old Father Iraeneus for confirmation of the same. You bring in Eusebius to maintain miracles, and Eusebius himself deni●th them. This is your old fashion, to enforce the fathers to speak 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 God's church: and so by his opinion your Church of Rome must be planted in the suburbs of Babylon, not (in Civitate Dei) within the gates of Zion.   

Whether Eusebius affirmeth true Miracles to have ceased.  

Fitzsimon.  148. WHo would not think this report of Euseb. impertinent in this place, seeing our allegation concerned not miracles? 
The 204. untruth.  First than it is the 204. palpable, and pregnant untruth, that Euseb. denieth Miracles, in that Chapter, or any where else. Therefore, let these words of the said Chapter be witness, whether M. Rider hath not defied all truth. Daemonaes' enim alijs solidè ac verè expellunt, ita ut illi ipsi a malis spiritibus repurgati ad fidem pervenerint, & in ecclesiam recepti sint: alij verò futurorum praescientiam, visiones, ac prophetica vaticinia habent, alij morbis laborantes per manuum impositionem curant, & sanitati restitunt. Some do cast forth devils assuredly and truly, so that themselves purged from bad spirits have come to belief, and been received into the Church: others have foreknowledge of future things, visions, and Prophetical predictions: others by imposition of hands do heal the sick. Who do mistearme good evil, and evil good, light darkness and darkness light, why should they not make affirmations to be negations, and disproofs to be approbations? Is it because Euseb. affirmeth, in S. Ireneus times there were miracles, therefore he denieth them after? Speak clearly, and honestly, M. Rider, did not you fear your conscience, when you wrote this autheur to affirm the Church wherein Miracles are wrought, not to be God's Church? But since you have appealed to Euseb; to him you shall go. I will once again exalt the baker to the Pillory, and make no other than the witness by himself alleged, to nail his own ears.  
First, M. Rider saith, Euseb. to deny miracles in God's Church. Euseb. himself saith the contrary, in these words; 
Euseb. l. 5. c. 3.  Aliae multe miraculosae divinae Chrismatis operationes quae per varias adhuc Ecclesias perficiebantur, etc. Many other miraculous operations of divine grace, which in divers Churches as yet were done. etc. 
Lib. 6. c. 29.  Secondly he telleth how a pigeon descended from heaven upon Flavian, to have him chosen Pope. Thirdly he relateth, how Constantin the great and all his army, did behold a bright cross above the sun, with this inscription; 
Lib. 1. de vita Constantini.  By this sign thou shalt overcome. And how Christ himself commanded him to have such a sign borne against his enemies for a salfegard. I report me to all minds, and understandings, whether this was not a miracle, and such a one as to the breakers of Crosses should be dreadful. Wherein, what portion M. Rider deserveth, is before signified. For brevities sake I omit to show how Euseb. putteth many other nails in his ears, being assured that he can not be lightly delivered from these few, and others before rehearsed.   

A jew present at mass, which Saint Basill did celebrate, 
Catho Priests. Amphil. & Guitmundus in vita Basilij.  was converted by seeing a child divided in the blessed Sacrament.  
149. I Find in Basill pag. 171. that he writ thirty chapters ad sanctum Amphilochium Iconij Episcopum, but your Munkish Amphilocius I never saw, 
Rider.  neither do I care, because he is a forger of false miracles, and thus I prove it. The fabler saith, the jew saw a child divided in the sacrament: that could not be Christ, for he was a perfect man before his passion. And if it were any besides Christ, or if it had been any in Christ his likeness, it must be done, as your own Author said a little before, either by man's sleight, or the devils illusion. But to be brief and yet plain, 
A liar hath need of a good memory.  this must needs be a very shameful lie:   

Whether Christ being a Man, may notwithstanding appear in the likeness of a Child.  
149. IN this discourse, 
Fitzsimon. Metaphrast de Arsenio. Paulus Diac. de S. Gregorio. Paschas. Abb. de Prasbytero Plegijs. Villanaeus de S. Ludovico. Vincent. lib. 30. spec. c. 24. Guitmundus lib. 3.  because there is great sport tendered by M. Rider, I will first briefly satisfy the reader which is desirous to learn the truth, that not only these former, but many others recount, how Christ visibly appeared in the B. Sacrament, and commonly in likeness of a Child. As Metaphrast in the life of Arsenius; Paulus Diaconus in the life of S. Gregory; Paschasius abbott treating of the Priest Plegijs; Villaneus in the life of S. Lewes, etc. I overronne S. Vincent, & Granado, to avoid tediousness. Now let us attend first how M. Rider proveth Amphilocius a forger. Because, saith he, Christ was a man, and therefore could not appear divided like a child. As good an argument might be made against the Acts of the Apostles, that Christ could not appear to S. Stephen standing, we believing him to be sitting at the right hand of his Father, until he make his enemies his footstool. Likewise also against S. Paul, that he did not see Christ in the way to Damascus, for the same reason. Alas M. Rider, if Angels who have no bodies can appear young: why should Christ's body diminish his power, that he can not do the same?  
His second proof that this apparition is a shameful lie, is because the Mass was a patching and hatching (saith he) four or five hundred years after S. Basils' death; and therefore that S. Basil could not say Mass: which had it been true, whereas S. Basil died before the year 400. after Christ, it must follow that the Mass was perfectly hatched and patched before the year 900. after Christ: which was 300. years before Innocent the third, so often by M. Rider protested to be the hatcher thereof. So that himself almost in every point is a witness that, himself is untrue. But that he had great reason to grant this to be the 205. untruth; 
The 205. untruth.  I will demonstrat from the Apostles times, true and perfect Mass, in substance, ceremonies, and name, to have been frequented in God's Church, as far as before my coming to the particular treating thereof, which ensueth, any might lawfully expect at my hands.  

Rider.  150. For how could Basill that lived about the year of our Lord 367. say your mass, that was in hatching up & patching together at least four hundred or five hundred years after his death? 
Tom. 6. Biblioth. patrum in lib. Guitmunmundi Archip. de veritate Euch. li. 2. pag. 405.  as shall (God willing) be proved unto you out of your own books, in my next Treatise of the mass: and so you feed the Catholics with these lying legends, in stead of holy scriptures.  
(a) As for Guitmundus, he hath neither one word of Saint Basils' life, nor of your miracle, yet he hath some other thing as foolish and as untrue, or else he had not been made Archbishop for his pains, wherein he greatly seruiced the Pope.   

How ancient the Mass is.  

Fitzsimon.  150. IT is known often, and sufficiently, that M. Rider hath bound himself to recant, if I make good by Scriptures, or Fathers of the first five hundred years, the doctrine we profess in the Controversies by him objected; 
Hesich. in Leuit. l. 4. c. 9 lib. 10. c. 13.  among which, the Mass is one of the principal. Hesichius first, of the Apostles in general, teacheth, 
Idem habet Epiphan. heres. 79.  that on Whitsonday they accomplished what was written in Levitic. and deuteronomy of the new and voluntary oblation, when they celebrated the sacred mysteries: which the Acts of the Apostles do aver in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts. 13.  they were offering Sacrifice to our Lord. Which also Erasmus confesseth to have been Mass. And it is proved by the whole Grecian Church, and Fathers, upon this text, not otherwise terming the Mass than a Liturgy. This Hesichius, lived within the first four hundred years. But particulars shall convict and certify the same. 
S. Isidor. in effic. Eccles. l. 1. c. 15. A●dias in vita S. Petri.  S. Isidor (and he also a Father within the limitation) saith: Ordo Romanus Missae, primum a S. Petro institutus est; The (Romain) order of the Mass, was first ordained by S. Peter. And Abdias confirmeth, that he said Mass in Naples, and Antioch. These two witnese, are also within the limitation. 
Vide authorem de Duplici Martyrio. Vide Garetium.  S. Andrew in a certain epistle to the Church of Achia, (which epistle before 100 years was mentioned by S. Wolphelmus abbot, S. Bernard, and Algerus) thus testifieth himself to have said Mass; 
S. Andreas in ep. Ecclesiae Achaiae.  Omnipotenti Deo (qui vinus & verus est) ego omni die sacrificio non thuris fumum, nec taurorum mugientium carnes, sed agnum immaculatum quotidie in altari Crucis sacrifico, cuius carnes postquam omnis populus Credentium manducaverit & eius sanguinem biberit, agnus qui sacrificatus est integer perseverat & viws: I every day do sacrifice to omnipotent God, (who is living and true) not the smoke of frankincense, nor the flesh of looing bulls, but the immaculate lamb in the altar of the cross: whose flesh after the whole multitude of believers have eaten, the lamb which is sacrificed remaineth entire and living. This testimony is to clear to need larger interpretation. Thirdly, S. james, by testimony of S. Chrysostom, and the Council of Constantinople, was the first that left in writing the mystical sacrifice. 
Illyricus lib. Missa Lat. pag. 73.  Which his only liturgy the Syrians do use upon solemnities. Nether doth this want the very approbation of Flaccus Illyricus, so great a Protestant, confessing both such liturgy mentioned, and the Syrians having thereof. 
Abdias in vita S. Mathaei.  S. Mathiew was killed at the altar saying Mass, saith Abdias, whom julius Affricanus interpreted.  
What say you M. Rider, are these lawful proofs or no? You will perhaps except against them, that the express name of the Mass, is not contained in them. Wherein you would show yourself willing to wrangle. For as S. Augustin saith: What is a more perverse part, 
S. August. epist. 174.  then to strive about the name, where the thing itself is certainly known? And you would think him to cavil in the close of S. Patrick's, who when any thing is well affirmed of M. Deane, would deny it to be understood of you, because forsooth your name John Rider, is not expressed. But because I am willing to grant all your honest motions, I will condescend, that you shall have as ancient evidences for the name of Mass. Yet briefly; because in the peculiar treatise of the Mass, you know, 
S. Ignat. epist. ad Smirnens.  I particularly treat thereof. S. Ignatius that glorious Martyr, saith; Non licet sine Episcopo neque offer, neque sacrificium immolare, neque Missas celebrare; It is not lawful without the Bishop to offer, nor to Sacrifice, nor to celebrat Masses. 
S. Clemens epist. 8. S. Iuo. lib. 2.  The same is ordained by S. Clement. S. Higinus Martyr, saith; Omnes basilicae cum Missa debent semper consecrari; All Churches ought to be consecrated with a Mass. S. Fabianus Martyr, (whom as I showed you before, Euseb. by yourself alleged, testifieth to have been chosen Pope, 
Vide Garetium.  by a dove descending upon him) saith; Sacrificium non est accipiendum de manu sacerdotis, qui orationes vel actiones, & reliquas obseruationes in Missa secundum ritum observare non potest; The sacrifice is not to be received at that priests hands, who can not accomplish the prayers, actions, and other observations in the Mass. Because I affect, and follow, the most succinct discourse possible, I remit the residue belonging to this point, which already is made more than evident, to the article of the Mass shortly insueing. Now let M. Rider be demanded, whether the Mass was hatched and patched four or five hundred years after S. Basil, 
In his rescript toward the midst.  or no? Yes saith he, in his Rescript. Durandus, Durantus, Guido, were the Mass founders. O Muses! what stepp-mothers' have you been to M. Rider? He that consented that it was hatched and patched within five hundred years after S. Basil, doth thereby affirm, and say, that it was five hundred years before the founders thereof (for Durandus, and Durantus (if they were divers) and Guido, were no less than a thousand years after S. Basil) or else that himself failed in the antiquity thereof no less than 500 years! Homo homini lupus, a man is a wolf to a man. That is, M. Rider is continually made as his own wolf, to devour himself. In the Rescripts 44. number, the like disproof is afforded by Kemnitius.   


Catho Priests. Amb. oratio. 1. de obit. Satyri.  Ambrose speaketh of a happy preservation of one from drowning, for devotion towards the same.  
151. IN deed Ambrose Tom. 5. pag. 720. writeth a treatise of the death of his brother Satyrus, 
Rider.  wherein he showeth the great mercy of God always towards his Church and children in preserving them from danger: and amongst the rest, he bringeth in an example of a great number of passengers that in a storm suffered shipwreck, amongst whom there was one seeing the danger, desired of some fellow passenger, to give him some part of the mystical bread (for in those days it was a superstitious custom wickedly tolerated, to carry some part of the sacramental bread about them) which piece of bread when he had enclosed fast in his garment, he leapt over board and did swim safe a shore. This now is your wonderful miracle, out of which let us see what may be gathered. The best note (saith a learned writer) is, that he was a good swimmer. But to overthrow your miracle, I will allege Ambrose his own words in that place: First, he calleth it but only fidei auxilium, a help of his faith. And if he had thought it had been Christ, as you untruely teach, he would have called it the Author and finisher of his faith, and therefore he took your Host not to his maker, as you teach, nor his present preserver, but a strengthening of his faith. And that you may see it is true which I say, afterwards he calleth it Divinum fidelium sacramentum, the divine Sacrament of the faithful; And therefore he thought not as you do, that Christ was localie in the sacrament.  
And again, there was no miracle in this, because other passengers that had not such mystical bread, escaped safe to shore as well as he: for if the having of that Host preserved him, the lack of the Host should have drowned the rest. 
If your host cannot do the lesser much less the greater.  And it is very strange that the Catholics being so wise men in all other matters, should be so sotted in this, as to think that a Wafercake consecrated by a Priest or Pope, should preserve a man from drowning in water, when it cannot preserve any good follow from being drunk with wine. But to the rest as they follow.   

Whether S. Ambrose esteemed it a miracle by the B. Sacrament, that his brother was not drowned.  
151. I Inform you Readers, 
Fitzsimon.  that M. Rider hath form in this parcel of his discourse, certain arguments. Which being known, I admire, if you prepare not your attentions as carefully, as to hear a new play; you having had so good demonstrations of his talon in arguing. But first according to his custom, he beginneth at a manifest untruth, which amownteth to the 206. that he that was by S. Ambrose his testimony preserved, 
The 206. untruth.  desired but of some fellow passenger to give him some part of the mystical bread, whereas S. Ambrose saith, that it was a demand made to them, quos initiatos esse cognoverat, whom he had known in holy ordres, to give him, divinum illud fidelium Sacramentum, that divine Sacrament of the faithful, (note M. Rider's fidelity, which translated these words, to signify only, some part of the mystical bread) not that he might curiously behowld or view (in which words S. Ambrose alludeth to the presumption of the Bethsamits, of whom God destroyed 5070. for looking into his ark, which is an assurance that he would not have his mysteries vulgarly known to the people) the hidden secrecies, 
1. Reg. 6.19.  but that he might obtain the help of his belief. For he caused it to be tied up, and bound it about his neck, and so did cast himself into the sea, not seeking a plank of the dissolved ship by which he might be helped, because he coveted the safeguard of only faith. Nether did his confidence fail him, nor his opinion deceive him. To conclude, preserved from the waves, and brought to land, etc.  
In this discourse, so distinctly, and religiously penned by S. Ambrose, M. Rider saith there is no miracle contained. If you covet to know the cause of such his knowledge; he will tell you, because it was only a note of a good swimmer. O subtle conceit! But his text controlleth his gloss, by insinuating that he was, in portum evectus, borne into the haven, and that first, not mentioning that he did, or could swim. His second proof is, that S. Ambrose or his brother did not conceive, divinum illud fidelium Sacramentum, that divine Sacrament of the faithful, to be Christ. What is his reason? Because forsooth, it is called fidei auxilium, a help of faith, and not the author and finisher. of faith. O gentle and wise exception! S. Ambrose saith, that his brother coveted the divine Sacrament of the faithful;  fidei suae consequeretur auxilium; That he might obtain a help to his faith; and M. Rider assureth, (when he had undertaken to allege S. Ambrose his own words) that he calleth it but a help of his faith: leaving out S. Ambrose his own words, divinum illud fidelium Sacramentum, that divine Sacrament of the faithful. Mark it well, good Sir; First that S. Ambrose calleth his brother's deliverer, the divine Sacrament of the faithful, truly and really tied about his brother's neck, and not only in his faith. Secondly, that had he called it so as M. Rider wresteth: what sequel could be more Riderian, or ridiculous, then that Christ might not be the autheur of our faith, because he is the help of our faith? Next he saith: Ambrose calleth it, after, (according to truth, it should be said, before,) the divine Sacrament of the faithful: therefore he thought not as we do that Christ was localy in the Sacrament. Was there ever such a therefore? But none may gather fyggs of brambles, nor other arguments from Puritan capacities. The answer thereto, shallbe only to direct the reader to the 112. number, where we have showed S. Ambrose perspicuously testifying his opinion, that Christ is localy in the B. Sacrament, and that therefore it is the divine Sacrament of the faithful, because it containeth his divine body. A third argument is, that in the former narration there was no miracle, because others were saved as well as S. Ambrose his brother. Good still. I answer first, it was more miraculous in Satyrus the brother of S. Ambrose, because it is recorded that he had saved himself and others, and not others him. Secondly, that others might be more skilful than he in swimming; and therefore that his delivery might have been more miraculous than theirs. 
Minut. Foelix, in Octau.  A fourth blasphemous argument is, that the B. Sacrament (he calleth it, as the Pagan in Minutius Foelix n. 147. toward the end; a wafre cake, consecrated by a Priest) could not save any from drowning, because it can not save any from being drunk; For answer I only revoke to memory the blasphemous saying of the jews, against Christ: he could save others, but himself he can not save. So M. Rider faith jewishly, 
Mat. 27.42.  that because he doth not save some from being drunk, therefore he could not save others from being drowned. Were it not as lawful to say, Christ saved not himself: therefore he could not save others. Fie on these Pagan phrases, and jewish blasphemies.  
152. So simple people foolishly carry about them holly Bread. Crosses, Crucifixses, 
Rider.  agnus This, and such trash.   

Whether Crosses, holy Bread, or agnus This be allowable.  
152. IF M. Rider doth not continually tender occasions to confound his cause, 
Fitzsimon.  let this point among the rest bear witness. In his margin, this he writeth: So simple people foolishly carry about them holy bread, Crosses, Crucifixes, agnus This, and such trash. If his own argument were good, that mispelling doth demonstrat ignorance of the thing itself: it is clear, that he mispelling holy bread, and agnus This, knoweth not what he is writing against. First concerning Crosses, notwithstanding that England in all standards, flags, and targetts honoureth them; that Elizabeth late Queen retained them in her Chapels; that M. Rider himself amply assured them to be traitors no less who abuse the picture, rob, stamp, or standard (such as the Cross is of Christ) than they who assault the very person of the Prince: yet here he saith, it is simple foolishness to bear any regard to crosses or such trash: Let all the state of England, and Irland, take patiently, that they are by these words declared to be simple people, and to do foolishly, for carrying about them their crossed banners. Let them make new puritan deans, and exalt that censorial sect, and after stand assured to have all wise observations begged to Bedlam for folly, and nothing to be purely wise but out of the puritan stamp, and of the precise fashion. I also advertised, it to be a part of his rhetoric, when he would persuade any autheurs to defend his cause, to honour them with some glorious title, some time without all reason, as to call late Lira, by the name of an old Father; etc. Some time deservedly, but nothing pertinently to his behoof, as when he would prove Priests marriages, to call S. Chrysostom, that golden mowthed Father, and else where, that Reverend Chrysostom.  
Omitting all ample treatise in defence of the cross, (which is afforded by the worthy Gretser, in his volume de Sancta Cruse) I will briefly allege this gowlden mowthed Father, this Reverend Chrysostoms' words. Ipsum lignum in quo positum Sanctum Corpus Domini, & Crucifixum, 
S. Chrysost. orat. quod Christus sit Deus.  quare nam habere totus mundus ità contendit, ut qui parvum quid ex illo habent, hoc auro includant tam viri quam mulires, & ceruicibus suis aptent: hinc valde honestati & magnifici, muniti & protecti. The wood on which the holy body of Christ was placed and Crucified, why do all the world so strive to have it, as they that can purchase any parcel thereof, they enclose it in gold, men and women, and hang it on their necks, being thereby thought honoured and rich, defended and protected. What say you: was that gowlden mouthed Father, and Reverend Chrysostom, a Papist or a Protestant? was our devotion, in his opinion, but simple foolishness, trash, & c? I could long swim in this plentiful matter of the reverence and devotion toward Crosses, from the Apostles time upward, having all godly Fathers and doctors to bear up my chynn if this one testimony of S. Chrysostom, by M. Rider commended, did not seem bastant, and powerful, to disprove his bare wise accusation; and had I not to treat again thereof in the article of Images: but because he is in Irland, and that it may be known of what religion owld Irish men were, I will give one testimony beyond my word out of Coelius Sedulius, by his own inscription known to be Scotus Ibernensis, a Scot of Irland, saying: in Carm. Paschal. Neve quis ignoret speciem Crucis esse colendam. That none mistrust the form of the Cross to be adored.  
As for Agnus This, it is to be considered, that the Gentiles or Infidels using to hang at their necks certain stamps or cownters with filthy & dishonest shapes, to defend them against charms and incantations, as appeareth in Varro himself, 
Varro de lingua latina lib. 6.  it seemed good to God's Church, since that such as were converted would not easily, quite this foresaid folly; to change superstition into religion: as by like occasion was done for candles on candlemass day, 
Vide Baron. tom. 1. pag. 606.  and certain feasts, converted to God's honour, that they might not be retained against his honour. Therefore in remembrance that we were redeemed by the lamb of God that taketh away the synns of the world, who lived a virginal and innocent life for our example, and by his death sanctified our souls by the spiritual unction of the holy Ghost, 
Vide Petrum Maffeun in 7. decretalium.  was by Christ's sacred Spouse framed in resemblance of all these, an image of a lamb in whit virgin wax, tempered with holy oil. Such image, is called an Agnus Dei. Of which sort, when to Charles the great was presented one by Leo the third, he received it (as was his duty) no otherwise then a precious treasure. With no less piety, and devotion also did the Emperor of Constantinople receive one from Vrbanus the fift, proceeding against it in a Solemn Procession of the Clergy and Laity, and carrying it in a triumphant godly honour into the City.  
These Emperors although very ancient were simple foolish Papists, accounting such trash in Protestant estimation, and such sacred ressemblances in Catholic opinion, worthy of all regard, and reputation. Should God almighty be so changeable, as in the owld testament, notwithstanding his forbidding to honour idols, yet so to allow devotion toward remembrances of his benefits, as to honour David, for his piety toward them, and to punish 5070. Bethsamits only for curious viewing of them, & Oza for presumption to touch the case of them; and now may not abide, remembrances of far greater benefits performed by his dearly beloved Son, but that they should be in his sight simple foolish trash? He that adviseth nothing more than to have us remember him, and to place him as a memorial upon our arms and hearts, thereby to be ever in our eyes and understandings, he that for all greatest benefits fulfilled toward the Israelites, admonished to erect monuments and holy days, to retain them in the minds of posterity, is he now less loving toward himself? hath he now repent his courses, and is become opposite to them, that by external signs retain his gifts in grateful representations? how far against reason hath sin, and heresy, blinded, and transported reasonable men, to suspect God to be changeable in his proceed, because themselves are inconstantly variable? So they that are borne against the stream, do esteem themselves stidfast, and both the shore, and towns, and towers, to move by the mutability of themselves.  
Of holy Bread, S. Paulinus and S. Hierome, 
S. Paulinus in epist. 8. Hieron. in v. S. Hilar. Osbernus' in v. S. Elphegi. Conrade. in in v S. Wolphelmi. Theodoric. in v. S. Hildegard. lib. 3. c. 9 Metaphrast. in Decembri. in v. S. Marcelli. Vide tom. 3. Conc. l. pag. 569.  and of later times S. Elphegus Archbishop of Canterbury, S. Marcellus Abbot, S. Hildegardis, and many others, have afforded so ample testimony of the virtue and estimation of it, that a thousand Riders can not impair, the dignity thereof. Nether can there be any thing more authentical, than the form of benediction thereof, used in Concilio Nannetensi Can. 9 in these words. O Lord our holy Father omnipotent eternal God, vouchsafe to bless this bread, with thy sacred benediction, that it may be to all, health of body and soul, and a defence or protection against all diseases of soul and body. I would willingly have all Catholic to hold it for a principal rule, that were there no other authority to justify these holy & hallowed things, yet that they should esteem them very grateful to God by being impugned by such as M. Rider is. For if they did not displease and often displace Satan, he would not be so importunate in his followers, to deride and disgrace them. This rule have I followed myself to my exceeding benefit, to be more devout toward such devotions, at which they are most discontented withal.   


Catho. Priests. Lib. 8. cap. 5.  Sozomen recounteth how a woman not believing that Christ had transformed bread into his body, was in danger by transformation of bread into a stone.  

Rider.  153. SOme such thing there is, but you miss Sozomons' words, sentences, and purpose, and apply it still to your Host. The priest told Sozomen, that in giving the Sacramental bread to a woman, she took it in her hand, and privily gave it her maid behind her: which the maid no sooner touched with her tooth, but it turned into a stone, 
Believe it that list.  and the print of the tooth is this day to be seen in Constantinople. I pray you Gentlemen, is this your Host Christ's body? if it be as you teach, (but fie, it is a false lie) then were Christ's body turned into a stone, and to be seen at Constantinople under the forms of a stone, as well as at Rome under the forms of bread.   

Whether M. Rider, or I, Do misreport the relation of Sozomen.  

Fitzsimon.  153. YOu have gotten M. Rider the habit, or facility, and perfection of falsifying; that now it is engrafted in you as a second natural inclination. It shall appear now both toward Sozomen, and the very sacred Scripture itself; being both most shamefully corrupted. The history of Sozomen is thus related. 
Vide S. Hieron. in Chr●●●●. S. Aug. h●●. 52. Epiph. her. 73. So●rat. l. 2. c. 35. The●. l. 4 h●r. fab.  A certain man of the Macedonian heresy (such as denied the holy Ghost to be consubstantial to the Father and son) had a wife of the same sect. The man after he had heard john Chrysostom teaching what should be believed of God, praised his doctrine, and requested his wife to believe as himself did. But whereas she rather conformed herself to the words of noble women, then to his usual entreaty, and that he laboured (as commonly women are more perverse and obstinate to be converted then men) in vain: unless, saith he, thou accommodat thyself to me, thou shalt never hereafter enjoy (Mark this you married folk of meddled and different belief, among whom such threats are known to have had more force than any faith, or religion) my conversation. The woman hearing, this (so contrariwise, from true belief to a false, our women are drawn more by their husband like threats, then letted by the displeasure of God and his Church) promised her consent, and communicated the matter to her esteemed trusty maid, and used her help to deceive her husband. Wherefore about the time of the mysteries, 
Sozomen. lib. 8. cap. 5.  (the faithful know what I mean) she reserved what she had received, and as being to pray, inclined herself. Her maid behind her secretly gave her the bread which she had brought (as by eating whereof she should seem to eat the holy mysteries) in her hand. This bread when it was put to her teeth, hardened into a stone. The woman terrified, fearing lest she should have more hurt by that which by God's judgement had happened, ran to the Bishop, and accusing herself, showed the stone, having the impression of being bitten, and appearing to be of an unknown kind, and having an admirable colour: and together with tears craving pardon, she promised to consent to her husband. And if this seem incredible to any, the stone itself is witness, which yet remaineth among the relics of the Church of Constantinople. Thus far Sozomen recompteth.  
Is it not then the 206. loud, and palpable untruth, 
The 206. untruth.  that we miss Sozomens words, sentences, and purpose? Is it not the 207. untruth, 
The 207. untruth.  that she gave her maid the Sacramental bread (which is a false translation of the word, mysteries) behind her; and that it was the maid under whose teeth the bread did become a stone? If there can be any escape, but that either infidelity in dealing, or ignorance in understanding is here pregnantly exhibited; I desire neither credit, nor reputation during my life. Was it the wife, or maid, which with tears promised to be agreeable to her husband? or was the husband, a husband, to both his wife, and his maid. Now followeth a Riderian sequel, worthy of consideration. The bread which the maid secretly gave her mistress (saith the autheur) was turned into a stone: therefore saith M. Rider Christ's body is turned into a stone, and to be seen in form of a stone in Constantinople.  
154 O hellish divinity: but I say unto you Priests and jesuits, 
Rider.  as Paul said to the false Arch-Iesuit Bariesus: O full of all subtility and mischief, children of the devil, 
Acts. 13.10.  and enemies of all righteousness, will ye not cease yet to pervert the strait ways of the Lord, but still like Elimas seek to turn Christ's flock from Christ's faith?   

Of his evident depraveing Gods wooord.  
154. NO readers: do not blush at this last dishonesty, 
Fitzsimon.  but faint at the next. He will not likely often be found true toward man's relations, who is often found a depraver of Gods own sacred words. You have considered his exclamation against the hellish divinity of Sozomen, which in deed was not Sozomens, but M. Riders his own. Yet if it had been hellish, or Noah, he that bond himself to be tried by such witnese, and suitable to their resolutions; could not after repeal, or start from them. That now which I blame is, that he having quoted the residue of his chapter as a text of Scripture, and imprinted it for such in a distinct letter, he hath added and altered, perverted and diverted the words, and meaning, above all reprehension. Take your Bibles, and peruse yourselves his quotation, and his application, and look how handsomely these fellows can make Scriptures of their own brains, 
Vide Frischlinum in comedia de varijs heresibus impressa in lazibus Metanastis an. 1592.  and (as many Protestants of a calmer condition confess) deliver you their fanatical dreams, for the written oracles of God: as appeareth, in the examination of the Creed, the 4. number, as also in the Reply to M. Rider's Rescript. pag. 65. 66. 67. 68 dearly beloved, and that unfeignedly, think in this case with Seneca, non est levitas a cognito, & damnato errore discedere, 
Seneca l. 4. de bon. c. 38.  that it is no lightness to departed from a known, and damned error. I may be deceived: but I think your capacities sufficiently informed, how erroneous and damnable this man's dealings are to be accounted: by whose proceed you may discover the residue of his sorts, and therefore you may justly be justified from all levity in departing from them.   


Catho. Priests. Crantzius lib. 5. c. 9  And a certain Duke of Saxony upon alike occasion did become a Christian.  

Rider.  155. ALbertus Krantzius Hamburg: (you misspell his name) writes chronica Regnorum, Daniae, Suetiae, and Noruagiae, I have read diligently the ninth chapter of every fifth book of these the histories, and there is no such thing in any of them: therefore you are to blame, still to abuse learned men to be the Authors of these fables: and the Catholics most of all, to believe these fables.   

Whether Crantzius be belied by M. Rider, or me.  

Fitzsimon.  155. Here also is an ordinary Riderian argument: he hath red what Crantzius hath in his chronicles, and found not what I alleged: therefore, that I still abuse learned men, and the Catholics most of all. As if one would say, to an allegation out of the gospel: I have red S. Mark, and have not found what was alleged: therefore it is not in the gospel. The whole writings of the autheur alleged should have been perused and examined, before such sequel (and especially with that word, still) showld seem forcible. Briefly, they have more books in the college of Dublin, then M. Rider hath red. And particularly they have the Metropol of Crantzius, according as I cited, and spelled: so that you do and shall find him nappy, in thinking Crantzius only to have written his Chronicles: Secondly, in his correction of my Spelling: Thirdly, in his accusation that I have abused the learned and Catholics, by my fathering the foresaid matter on Crantzius. And consequently, you may say with the Prophet: 
Psal. 75.  Dormitaverunt qui ascenderunt aequos; Riders, or they which are mounted on horseback, have nodded. This to be brief is the relation of Crantzius. 
Crantzius lib. 1. cap. 9  What therefore said the King (he treateth of Charlemains speech to Wedekind Duke of Saxony) hast thou seen which delighteth thee to have viewed? He, as he was yet ignorant of Christian things, replied: I have seen (whereat I marveled) thee before two days, of a heavy countenance, being uncertain what had happened that might molest so great a King. It was the remembrance of our Lord's Passion that made the King of a sad countenance. Again saith he, I have seen thee this (Easter) Day, first sad, and most pensive about thy employment (in preparing himself, to the B. Sacrament). But when thou didst approach to the middle table of the Church, thou didst appear to me of so joyful countenance, that I was amazed at the miracle of such sudden alteration. For it was wonderful to behowld, that in the hand of a priest in rich ornaments, every one received into their mouth a beautiful little child: Whom I perceived to approach to some joyfully and in haste, to others repining & with countenance displeased, and yet entering into their mouths, and not returning. What this should be, I do not yet conceive. Then said the King: Thou hast well proffited. There is some what more showed to thee, then to all the Priests and us all. Then having his apparel changed, taking him by the hand, he taught him the great mystery of piety of the Sacrament of the Altar: whereby he was converted. God grawnt all others formerly ignorant of this mystery, to receive like benefit by the same, as Wedekind did. Let it not seem strange that Christ should appear like a young child after his ascension, it being no more impossible or inconvenient, then that God almighty should appear like an owld man: their proprieties of innocency and eternity, being cause of such their apparitions.  
Without invectives, or enforced accusations, M. Rider you have Crantzius testifying amply all that I delivered succinctly and in a word. For of my disposition I was never prolix in my writings, but some time in a line do include as much matter, as my autheur delivered in a leaf. And the rather in my first answer to you, I followed brevity, that without toil if it could not be without tediousness, you might over run disproofs of your protestations. Now also, I will make no inferrences upon the premises, against you, for my own behalf, (for a plain text needeth no gloss) but will abruptly examine the next, leaving all Readers behowlding Cicero's words in Lucullo, to be true in my defence. Non quaerere me rationes eas, quae ex coniectura pendent, queque disputationibus huc & illuc trahuntur, & quae nullam adhibent persuadendi dignitatem. That I follow not such reasons as depend upon conjectures, and by skill of disputers are wrested off and on, and contain no force of persuasion. No, I have another cause then they, who have but exordium commune, a common exordium, as fit for the defendant, as the plaintiff; 
Iren. l. 5. c. 27. Vinc. lir. c. 42. Luth. in convivalibus colloquijs f. 144. Vide n. 19 examinis, & 75.  and no other proofs then peremptory protestations Sacram Scripturam se solos & primum intelligere, & omnes alios ignorasse; that they only, & first, understand the Scriptures, and that all others have been deceived; And you shall find all the principal Protestants abundant in this vain. But I will hold me to my text.   


Catho Priests. Optatus lib. 2. contra Donatist.  Optatus reporteth a grievous punishment of abusers of a facred Host.  
156. OPtatus in deed speaketh of two professed Donatists, Vrbanus Formensis, and Faelix Iducencis, 
Rider.  who coming into the country of Mauritonia, and entering the Churches at the time of the celebration of the holy Communion, commanded (Eucharistiam) the Eucharist to be given to their dogs, but the dogs growing mad presently, set upon their own masters, and rend their flesh with their teeth. A just judgement of God for their vile attempt of holy mysteries. But how dare you say that this was your consecrated Host? Optatus saith it was (Eucharistia) the Eucharist, that is to say, the whole mysteries of thanksgiving (and not a part) which was cast unto dogs: but Optatus saith not that Christ was locally enclosed in that bread. And you still continue your wont course, that wheresoever you find this word Ecclesiam, it is your Church: and where you find this word Eucharistiam, that is your consecrated Host.   

Whether Optatus commended or condemned protestantry.  

Fitzsimon.  156. YOu have confessed sufficiently to overthrow you: to wit that God had showed such severity for abuse against the Eucharist, so holy a mystery. By the name of Eucharist hath been ever understood our B. Sacrament of the Altar: as appeareth in the 103. number out of S. Gregory. Out of him, and all others, and the inviolable truth, dare we affirm it was our consecrated host. It is testified by Optatus that Christ was localie in those mysteries, whereas he inferred for proof thereof, the punishment which ensued. We claim the word Church to belong to us, both by other assurances, and by your hate against it before demonstrated. The breaking down of Altars, the violating of vowed Virgins, the profaning of the holy mysteries, the casting out of sanctified Oil, all these together recorded by Optatus so ancient a Father, do tell that the Donatists were your Predecessors; and such as they persecuted, to have been ours. For what had protestantry to do with chaste professed virgins, altars, holy oil, & c? When no wresting, nor wreathing will avail, it is strange you will trouble yourself in vain. When I hear you in manifold places of your book using the words of the Donatists, related by S. Augustin, ad Donatist. post collationem cap. 34. & cap. 1. judicem a nobis fuisse corruptum, and else where; (de gestis cum Emerito) nos cognitoris emisse sententiam; & eos potius potestate quam veritate fuisse oppressos; when, as I said, I hear you, and Donatists, concur in these words, that we had corrupted the judge; that we had feed our stipendary chaplains to give sentence against you; that you were suppressed more by authority, than verity: then can I allow, that Donatists, and you, are of consociation; which I could never find in Optatus, by any sign, figure, or shadow extant in his writings.  
157. But a lass, you deceive the Catholics, 
Rider.  for you have neither the true Church (because ye lack the sincere preaching of God's word, and the lawful use of his two sacraments, which be the two unfallible marks of Christ's Church) nor yet have you Christ's sacraments as he left to his Church; but as they are disguised and profaned by the late Church of Rome, which doth as far differ from the primitive practice of the ancient Church of Rome, as Christ's institution differs from man's invention.   

Whether the Puritan Church hath the sincere Preaching of God's word, and lawful use of the two Sacraments; And thereby be sufficiently assured to be the true Church.  
157. IF you will to this place repeat what is presented in the number 124; You will find M. Rider, 
Fitzsimon.  by them to whom he hath tied himself to consent with all, to deny Baptism of Children, and any other Sacrament to be allowed, besyd Christ hanging on the Cross. Also repeat, what is delivered in the first 39 number, you shall find him, & his brethren, make the Sacraments of the new testament no better then weak, and beggarly ordonances. Lastly review if it please you, the 62. and 122. numbers; and you shall find him denying all benefit of sanctification by Baptism, saying it to be only a sign, and that only to the faithful. So that children having no faith of their own, and the merits of others not profiting (according to protestantry) any besyd themselves; and all justification being (in their opinion) only by faith: he can not but maintain children either not to receive Baptism, or not to have any profit thereby, it being (saith he) a bare sign, only to the faithful: or, them to be justified, without their own faith. Let such assurances suffice, that he hath not in his Church the lawful use, of the Sacraments which according to their names should make things sacred. Now are we to examine, whether his two marks here afforded, are competent alone to testify the true Church. In which point of assigning the true marks of the true Church, I find the whole brotherhod at great variance. 
Luth. tom. 7. trac. de notis eccle. Melancthon. in resp. ad artic. Bavaricae inquisitionis. Calu. Instit. l. 4. r. 1. n. 9  First Luther numbereth 7. marks, as he saith, requisite. The Magdeburgians require but four. Melancthon exacteth but three. Caluin but two, as M. Rider in this place numbereth them; yet with a diversity; that Caluin specifyeth not the Sacraments to be two, or three, or four, but indeterminatly: as also that he doth not assign these two marks as unfallible of the true Church, 
Loco citato.  but only of some Church, saying; ubicumque hae duae notae reperiuntur, ibi aliquam esse Dei ecclesiam; wheresoever these two notes are found, thereto be some Church. Will you now behold the soundness of these two notes?  

Calu. Inst. l. 4. c. 1. n. 7.  First, by Caluins own confession, they which are adopted, although they be not yet borne, or baptized, yet they are, saith he, members of the true Church. But such have neither the word preached, nor use of the Sacraments. For not being borne, they could not be baptized, nor be capable of a Sermon; unless as Puritans claim more power to their own Sermons then to Christ's, n. 39 63. So now they would also have in their Sermons the virtue which S. John Baptist experienced in the words of our Lady, to wit, that they showld be understood or conceived by children, before such children were borne. Therefore the true Church in her members, may be without these two marks. Secondly, how can I be assured that I have the words and Sacraments truly, unless I know them by the true Church, and not the true Church by them? Thirdly I find the same notes by testimony of S. Augustin propounded by the Donatists to testify their Church to be true: 
S. Aug. epist. 48, & in breviculo collationum collatione 3. diei.  Yet all Christendom professeth, that they were execrable heretics. I suppose in so perspicuous disproofs, superfluity to be needles: and therefore will leave these notes discovered, to be notoriously insufficient. The greatest notes of a true belief are, 
Vide Vincent. Lir. citatum in nostro 3. numero.  that it be Universal, Ancient, Consenting. Universal, as well for being commanded by Christ to be published through all the world, as for being so specified in the creed in the word Catholic. Ancient, as being thereby warranted to be Christ's own Church, if the gates of hell may not prevail against it. For if it continue still, it is known thereby as Gamaliel said, to be the work of God. Consenting, because as S. Paul saith, the Church of God hath not the custom to be contentious: as also because, as there is but one God, so is there but one law, and one only faith. Lastly we are known manifowldly to be the true Church: as is before manifested. Ad Romanam Ecclesiam perfidia habere non potest accessum; To the Roman Sea (said the ancient and glorious Martyr, and Doctor, S. Cyprian) misbelief, 
Cypr. l. 1. ep. 3.  can have no access. Is cum episcopis Catholicis convenit, qui cum Ecclesia Romana convenit. He consenteth with Catholic Bishops, (saith S. Ambrose, orat. de obitu. Satyri) who consenteth with the Roman Church. If then most assuredly that be the privilege of a true Church, not to be able either to fail in continuance, or to fall to misbelief, and to be consenting with the Roman Church: who doth not behowld, blasphemous to be their audacity, that term such Church the seat of pestilence, the whore of Babylon; or our Church not to be the true Church? Can such Roman Sea not be subject to misbelief, and yet apostated into idolatrous infidelity? Can it be once, the tuchstone of truth, and Catholic belief, to consent with the Roman Church: and yet be now a tuchstone of a suspicious, and idolatrous belief, to consent with the Roman belief? Hath Christ been untrue, or deceived, who promised, the gates of hell should not prevail against his Church builded upon S. Peter, which all the world acknowledge to be no other than the Roman Church, wherein he, S. Paul, and S. John, had preached, and S. Paul, in one and the self same day rendered their souls to God?  
If there were nothing else to aver it, yet the vanity and frivolousnes of their claims that would defeat us, aught to seem sufficient. For every one retaineth by good law his inheritance, if the proofs of pretenders thereto, be found void, and unlawful. We have now testified the two notes or marks here, and by Caluin pretended, to be insufficient. And gentle M. Rider, you that affirm we lack the foresaid notes: what wisdom was it in you, not to justify it by some proof? Nay, what simplicity is it in me, to expect any, either Riderian, or other, in impossibility of having any? For unless we take as a sufficient proof, your faith, truth, and honesty, which many merchants would refuse to take for their seeliest wares, unless we believe your bare protestations, that your clouds are very apparent, that your night is brightest light, that your dreams are documents of Scripture, that goats are sheep, that falsehood is truth, our expectation of any other proof, will never be accomplished. At least, you may in patience be contented that I collect the tieth of your untruethes and Calculat the 207. belonging to your depravations, 
The 207. untruth.  denials, affirmations, accusations, etc. in this place.   


Catho. Priests.  Read Gregory Nazianzen in his funeral sermon of father, mother, and sister, and you shall find miraculous demonstrations of the real being of Christ.  

Rider.  158. YOu still abuse the ears of the simple: Gregory hath no such matter as you speak of wrought by your charmed Host: If you mean the spiritual real being of Christ in your sacrament, 
This Gregory was dead 500 years before your corporal presence was known.  that is none of yours: and if you mean of your corporal presence of Christ, alas, Gregory never knew it. But Gentlemen you are to blame to urge these fables to prove a matter of faith: you have alleged nothing that will weaken your cause more than this.   

Whether S. Gregory Nazianzen believed the Spiritual, Real, and Corporal Presence.  

Fitzsimon.  158. MR. Rider in his text, and Margin, warranteth that this S. Gregory who lived within the first 400. years after Christ, was more ancient than our corporal Presence, and dead before the knowledge thereof, 500 years. So that by this account 900. after Christ our Corporal Presence was unknown. Yea else where, by saying that Innocent the third was first autheur thereof, three hundred years mare are added, before it had any acquaintance in God's Church. All the tenore, and purport of this book, consisting of proofs by Scriptures, Concils, Fathers, Histories, Sectarists themselves, do confirm, and convict, this to be the 208. gross untruth. 
The 208 untruth  And now S. Gregory Nazianzen himself shall ratify the same to the world, to signify that M. Rider hath, in a desperation to be accounted ever faithful, cast his bridle rain upon his horse's neck, to licence him to run into the wilderness of untruethes, 
D. Greg. Nazian. orat de S. Pasch. & orat. 1. in julian.  and depravations. Absque confusione & dubio comede Corpus & sanguinem bibe, fi saltem vitae desiderio teneris: Neque sermonibus qui de carne habentur fidem deneges. Without confusion, and doubt, (saith he) eat his body, and drink his blood, if thou hast any desire of life: and distrust not for the speeches which are of flesh. Behold carefully, how we are advised by S. Gregory to eat his flesh and drink his blood, and not to be distrustful that there is mention of flesh, whereby we might grudge. Whereto after he addeth, that we should not be letted for his passion: as if he would have us think, that Christ is not received by us in any passable or hurtful manner to himself. And that we should be constant, firm, and unmovable notwithstanding the speeches of Christ's adversaries. To the same effect said Theophilact, in cap. 26. Math: quoniam infirmi sumus, & horremus crudas carnes comedere, maximè hominis carnem, ideo panis quidem apparet, sed caro est. Because we are weak, and do grudge to eat raw flesh, especially man's flesh, therefore bread in deed appeareth, but it is flesh. All this will M. Rider say to be nothing; all to be impertinent; and will rail, and stamp at it, as most absurd. But he will not I trow, so steal away the senses of Readers, but that they will perceive his shifts now to be naked, and nought else but earnest pangs of a desperate decaying doctrine. The Pope in the mean time that is now, could say no more for Christ's Real, and Corporal Presence, than Nazianzen, and Theophilact.  
159. But if you will have the world to believe your miracles, 
Rider.  you must give over these juggling tricks, and show us what sick man by your Host you have made sound: out of whom you have cast devils: 
Acts. 28.5.  what Serpents you have touched (as Paul did) and yet were not stung: which of you have drunk drink deadly poisoned, and were not killed: which of you speak with new tongues, that were never by time nor Tutors taught? unless you can do these miracles, 
Mark.  the Catholics must esteem you no better than jugglers: And yet by your leave, if you could do all these and more to, unless your doctrine be answerable to Christ his truth, 
Galath. 1.9.  the Apostle will account you accursed: and we must not believe you.   

Whether in wisdom we should by M. Rider be provoked to Miracles.  
159. S. Paul distinguishing the divers gifts of the holy Ghost, 
Fitzsimon.  teacheth that diversly, and not conjointly, they are among Christ's disciples, saying; 
1. Cor. 12.  But to one is given the speech of wisdom, to another the spirit of knowledge according to the same Spirit; to another faith in the same Spirit; to another the gift of healing in one Spirit; to another the working of miracles, or virtues; to another prophety; to another discretion of Spirits; to another the Kind's of tongues. etc. This distribution among all faithful, showeth, that of every one the speech of wisdom, or knowledge, or faith, or the gift of healing, or miracles, or prophecies, or discretion of Spirits, or diversity of tongs, is not rigorously to be exacted. Now to our M. Rider, for prophesying, I find in deed, you Puritans would seem to be expert, by your supplication to his Majesty, to have prophesying allowed in rural deaneries: as appeareth in the sum of the Conference set forth by William Barlow, anno 1605. pag. 78. But I would give three half pence, for every ounce of good profit any received by your Puritan prophesying: unless they esteem profane and vain speeches proffiting to impiety, to be good profit: contrary to S. Paul. 2. Tim. 2: or, that which he saith in the next chapter following, proffiting to the worse, erring, and driving into error, to be gainful, & profitable? And I pray you, my good friend, why should you demand these testimonies of our vocation, unless you be able to find them in your own? Do not think but I can show a diversity in our working of miracles, beyond your fraternity. Let me be instructed for my learning, can you or any for your flock, or heard, in this case say what S. Augustin saith in our behalf, 
S. Augustin. Ser. de tempore.  in these words? If you say to any of us (saith S. Augustin) thou hast received the holy Ghost, why speakest thou not all tongs? He ought to answer, I speak with all tongs, because I am in the body of Christ, in the Church which speaketh with all tongs. The same answer serveth for all other sorts of miracles. For in our Church M. Rider, every one doth daily behold, the blind to receive their sight, the lame their limbs, the sick their health, yea the dead their life. Yet not by every one of our church, but by several, to whom God according to his good pleasure hath divided such gifts. Your miracles, both for all and some, are such as your Church; invisible: your Church, such as your miracles; false, and ending in confusion. Look what end the miracles of the sons of Scena are said to have had, in the Acts of the Apostles: 
Acts. cap. 19 v. 13.14.15.16.  the very self same had your two pillars Luther, and Caluin, in their intended miracles. I therefore conclude with you in your own words; at which for their importance, you say in the margin like a fawkener; Mark: Unless you can do these miracles, the Catholics must account you no better than jugglers, etc.   


Catho Priests.  I trust this will suffice for averring the consent of the Catholics, with the Fathers of the primitive Church, which is the first Article we were provoked to prove.  

Rider.  190. I Know you are utterly deceived, and I trust, this will suffice the godly learned and in different Reader, that you and your late Romish Catholics quite dissent from Christ's truth and old Rome's religion: and therefore remember from whence ye are fallen, and return to the ancient truth, (while God gives you time) which God grant, etc.  
FINIS.   

How suitable the last words of M. Rider are to them of ancient Heretics.  
160. FIrst, you affirm, that we are utterly deceived. 
Fitzsimon.  As hitherto we have through the whole writings of us both discovered, that we were never stronger, than when you assured we were weak; never truer, than when you protested we were false; never more approved, then when you said we were most disproved; never more secure, then when you informed we were in greatest danger: so now, we may be certainly persuaded, that we are in the right, the rather for your proof-lesse saying that we are utterly deceived. If you had not been such as M. Sabinus Chambers testifieth before, and after; you would never have brought your Oxford conclusion, ergo falleris, therefore you are deceived, without some premises, or proofs. Every woman, or child, might say as much, when they had no thing else to answer. But I leave your judicial style, to every one's consideration, and compassion. To your conclusion, I will confront like words of owld damned heretics: Come o ye fools said they and miserable men, 
Vincent. Lir. in libello con. profane. heres.  who are commonly called Catholics, & learn the true faith which hath been hid many ages heretofore, but is now revealed and showed of late, etc. What had we been, if we had consented to them? what proof or virtue is more in your words, then in theirs? Therefore, because we yielding to them should have been heretics; and have but allurements from you, no better than theirs; also because many seducers are gone abroad; we will refrain you both alike, and remain upon the Rock, to wit (saith S. Augustin) the Roman Church, 
S. Aug. de utilitate credendi cap. 17.  against which the proud gates of hell shall never prevail.   

Conclusion.  
WHen Luther did behold his writings to have conveyed him into a labyrinth of perplexities; some time by their being censured by all Christendom for heretical, and thereby burned and he made odious; sometime by binding himself to manifold denials, and affirmations, which in process of time he perceived to be erroneous: then in shameful grief, he burst into these words; Libenter vidissem omnia mea scripta interijsse: 
Luth. in presat. Germ. sup. r Tomos suos.  etc. inter alias causas una est quod exemplum me terret: Quoniam non video quid utilitatis Ecclesia coeperit, cum extra & super Biblia sacra plurimi libri colligebantur. I willingly would see all my writings perish: and among other causes one is, because the example (of all my brethren, whose writings benefit nothing) doth terrify me. For I do not behold what profit the Church hath received, when out and beyond the holy Bible, very many books were collected. Which his saying, together with what followeth doth manifest, that Satan, and pride, transferred him captive to his destruction. For saith he, tom. 2. jen. fol. 273. Nunquam maiores gravioresque tentationes habui quam ex meis concionibus. Cogitabam enim, ista tu solus incepisti. Ista tentatione s●pe ad insernum usque demersus sum. I never had greater and more grievous temptations then by means of my sermons. For I thought, thou only hast begun all this. By this tentation I have been often swallowed into hell. O heavy, and dismal remorse and torment of conscience, the greatest butcher, and mangler, of a guilty mind, how wast thou not able to reclaim, that hart, which thou wast able so to devour. Other grievous lamentations before his death, for his unhappy writings, are testified in the examination of the Creed, num. 7.  
The like remorse had Beza, when he said; Vellem omnia scripta ewlgata abolita esse quae paci & concordiae obstare, 
Beza in colloq. Monpelgart. pag. 260.  aut veritatem obscurare videntur. I would all writings published, which seem to be against peace concord, or truth, were abolished. Alas Beza, so would I from the bottom of my hart, that thou hadst thy demand both in such intention, and in such execution, not as was, but as I should have been. Such to have been the mind of Melancthon, is testified by Wolfangus Agricola, conc. de matrimonio. when he said; Nullius se digiti iacturam refugere, si istum revocare laborem posset. Sed nunc se nimis profundè causae immersum, nullum regressum invenire. He would not refuse the loss of any fingar, if he could revoke his writings. But now being so deeply entangled, he found no retreat. These lamentable, and unfortunate successes, and terror of damnation in the end upon and after their giddy courses, when so great pillars of the deformed (I would say reform crew) do acknowledge: how often think you in his mind doth M. Rider covet, that he had never put pen to Paper? 
Oecolampad. ad Lantgra. Hess. anno. 1529. Vide Seleccerum. part. 1. comment. in Psal. fol. 215.  Oecolampad cried: utinam Princeps illustrissime, abscissa fuisset mihi haec dextera, cum primo inciperem de negotio coenae Dominicae quicquam scribere; I would most excellent Prince this right hand of mine were chopped off, when first I began to write any thing of the treatise of the Lords supper. Renew, renew the same cry, M. Rider, who first as is evidently showed by inconsideration, 
In Advertisement n. 9 & n. 130.  insinuated (you, you yourself, I mean, in plain terms) all the state, and Lords of the Council, to be fools heretics. etc. Secondly, you directed us to autheurs most repugnant to your profession, testifying it to be against the Catholic Church, and assuring, 
Numero 3.4.6.114.143.  us to be thereof; and by so testifying, leaving you forlorn and abandoned of all excuse, or shadow of your apostasy, and impiety in being against our belief.  
3. You have by necessary inferrence implied your own profession to be wicked, and damnable, late, base, and counterfeit. 
Num. 16.25.34.  4. You have betrayed your profession, 
Num. 30.31.  by the testimony of all the chief of the same, to a jury condemning you, and them. 5. You have violated, corrupted, depraved, 
Num. 38.81.154.  and falsified the sacred Scriptures themselves, perspicuously to all men's eyes, & above all excusation, or tergiversation. 6. You have paragoned, or compared, the mysteries of Christ's gospel, with all Sacraments and sanctification thereof, to base beggarly ordonances of the old law. 
Num. 36.63.78.  7. You have disdained the words of Christ's institution of his B. Sacrament, and corrected them with a new institution of your own. 
Num. 68  8. You have denied the whole merits of Christ's life and death, 
Exam. n. 14.  and imputed your Salvation to it which happened after Christ's death. 9 You have made Christ's institution by your active and passive commentary, 
Num. 76.77.  to contradict itself, and to be absurd, and false. 10. You have made Prince and people, great and small who ever did break Images of Christ, 
Num. 96.  to be traitors against Christ. 11. You have testified yourself manifouldly to be a Puritan; that is a seditious resister, 
Num. 99.122.  by your own private diversity of judgement, to Princes and Parliament ordonances of late reformation, and deadly enemy of protestantry which hath been established. 12. You have bound yourself to believe, 
Num. 35.108 123.124 125.  and not to believe, Christ really, yet not really, spiritualy yet not spiritualy, Sacramentaly yet not Sacramentaly, literaly yet not literaly, etc. in the B. Sacrament. 13. You have concourse, and consociation, with jews and jewishness, in yourself, and your patriarchs; 
Num. 115.119.160.  as also with the most heinous heretics; and also disproved & condemned all and every one of the most famous Protestants; 
Num. 122.123.  and by them you as generally are refuted: which also is done against, & by your own Confessors, and Martyrs. 
Num. 124.  14. You have entered bond and obligation, in print, to aver in unity and verity of Doctrine, all that ever might be blasphemed against God, and Godliness. 15. You have most puritanicaly censured the acts of Parliament since the suppression, to be heretical, abominable, repugnant to Christ's truth, to ancient Fathers, and the practice of the primative Church. 
Num. 130.131.  16. You have contrary to your claim, & it of first protestantry disavowed the General Council of Nice from you to us; and have alured the nobility of Ulster in Irland, 
Num. 138.  to imitat them who intended to kill their King, & rebelled against his constitutions. Briefly, what untruethes, denials, interpretations, sequels, arguments, contradictions, impudencies, and impieties you have besyd all the former run into; they are not so obscurely or seldomly incident, but all that favour your profession, may think you were hired, or of yourself intended, to disgrace, disable, and condemn your and there cause. Since you can not deny any silable of these imputations, you may worthily cry the cry of Oecolampad. utinam etc. You may worthily shun the light of the sun, and thereby profess plainly & simply that heresy hath no defence, but in a lie, and can but by lies and darkness be protected and that coming to light, it is suddenly discomfited.  
Invincible, and infallible Spouse of Christ, the Catholic Church: I resign and devote my travails & writings to thy sacred doom. With thee I say and unsay, commend & condemn, all doctrine by me, or others, professed.   
FINIS.   

A TABLE OF THE MOST PRINCIPAL MATTERS CONTAINED IN THIS BOOK. Which the Reader (if he please) in many points, may fitly compare with the English Table of the Protestant Doctors, Confessors, and Martyrs, printed in Black Friars, commonly sold about the streets, and usually hung up in sundry houses. Wherein he shall find the foresaid Doctors to be painted in far more truer colours.  

ABBEYS.  
Abbeys. Thomas Muntzer and his fellow Phifer, an Apostata Monk, destroyed in one year 200. Abbeys and Castles in Franconia alone. pag. 217.  
A hundred Abbeys built in France, by one only Monk of Benchor abbey, named Luanus. Ep. ded. parag. 16.   

AGNUS DEIES.  
Of the great reverence exhibited by Charles the Great, towards an Agnus Dei, sent unto him by Leo the third. pag. 378.  
Of the piety and devotion of the Emperor of Constantinople towards another, sent him by Vrbanus the fifth, ibid.   

APOSTLES.  
Apostles. How Heretics condemn the Church of the Apostles: and how contemptibly they speak of the Apostles themselves. pag. 31.  
Beza affirmeth Antechrist to have then begun. pag. 31.  
The Centurists, Beza, and Illiricus, have carefully calculated fifteen sins of S. Peter's. ibid. Caluin saith of S. Paul, that he was full of presumption, temerity, and precipitation. ibid. Quintinus; that he was not a chosen, but a broken vessel, ibid. The Centurists; that he was dissentious towards Barnabas, and an hypocrite towards james and others. ibid. Bullinger; that S. john sinned in Apostasy. ibid. Quintinus calleth him, a foolish youth. pag. 31.  
Caluin calleth S. Matthew, and abuser, and distorter of divers citations. pag. 31. S. Marc, an Apostata, and disloyal. Luther; that S. Luke was to excessive in commending good works. pag. 31. Caluin of all the Apostles; that they were over superstitious and subject to vice. ibid. Pomeran; that the Apostles wrote wickedly. pag. 138. Luther that they are no true Evangelists. ibid. Caluin, that they ought not to babble what they list. ibid. William Cowbridge; that neither the Apostles, Evangelists, nor Doctors of the Church, have revealed how sinners might be truly saved. pag. 308. See more in the word Creed.  
Caluin; they wrist allegations Reply. Pag. 49. Depart from the right meaning of them. ibid. Shuffle abruptly many sentences into their writings. ibid. Term improprelie. ibid. Use wooodes improprelie. etc. ibid.   

BAPTISM.  
Baptism. Puritans do imitate the practice of the jews in imposing names upon their children. pag. 273. Certain new fangled Puritan names noted by a late Protestant. ibid. The Lord is near. More trial. Reformations. Discipline. joy-againe. Sufficient. From-above. Free-gift. More fruit. Dust. etc. ibid.  
Haux, Fox's Martyr, denied Baptism of children to be necessary to salvation. pag. 308. The Puritans; Baptism not to regenerate. Reply pag. 66. Not to belong to Infants. ibid. Without it, salvation not to be doubted. ibid. pag. 67. To be no more necessary, than Circumcision. ibid.   

BELLS.  
The Assembling of people to Church by ringing Bells, to be Antichristian.   

BELIEF.  
Protestants Abssemled sundry times, and in sundry famous cities, to join in a Fraternal atonement about Religion, confess that there is no hope thereof to be expected, but only the hastening the day of judgement, to shut up all their variances. pag. 159.  
That Sectarists did never yet compose any form of Belief, whereunto themselves would irrevocably remain bound. pag. 133.  
The Arrians, four times in few months, changed & revoked their Creed. ibid. The same testified by sundry Sectarists themselves, of their own religion. ibid. By Clebitius. pag. 134. By Hosius. ibid. By Osiander. ibid. By English Puritans, saying that the Church of England, is Antichristian and Diabolical, and that none but betrayers of God do defend it. ibid.  
How 12. choice Protestants at Ratisbon, joining to establish a form of Belief; seven of them excommunicated the other five, as being the only impediment of their agreement. pag. 135. See more in the word Unity.   

BEZA.  
Beza employed his whole life, in fulfilling his lust, writing his loves, and revenging his corrivals. pag. 17. Beza by his own confession, used Harlotry with another man's wife, and Sodomy with a boy. ibid. The impious Elegy of Theodore Beza. pag. 346. Of Bezaes' dissembling with the Duke of Witberge, and of his boasting thereof, that he had singularly deceived, Ein tronkens bolts, the drunken nobles of Almain. pag. 231. Beza charged by some with dissimulation, answered, that it was lawful to cog, lie, dissemble, and deceive, to establish their Religion. ibid.   

BIBLE.  
How some Heretics corrupt the holy Bible, other some deny part of it, and other some do wholly reject it. Luther rejecteth all the old Testament. pag. 152. Ochinus rejecteth all the new Testament. pag. 152. & pag. 177. Curius; that he had rather never preach, then to expound any thing out of Moses: and that Moses belongeth nothing to us, pag. 152. That Moses belongeth to the jews, and not to Christians. ibid.  
Zuinglius preferreth the old Testament before the new. pag. 177. The same likewise doth Ochinus. 178. The principal drift of Rider and other Reformers, utterly to abolish all Scriptures, both new and old. ibid.  
johannes Dietenbergius (an Heretic) hath collected in Luther's Translation of the Bible, 874. Corruptions. Reply. pag. 47. Esmerus (who succeeded Luther and Melancthon) 1400. Falsifications. ibid. Bishop Tunstall, gathered in the only new Testament of tindal 2000 Depravations. ibid.  
Broughton to the Lor. of the Counsel; that the Bibles of England were foully corrupted. ibid. Doctor Reinolds requireth that there may be a new Translation of the Bible, because the former were Corrupt. ibid.  
His Majesty that now is; that he could never yet see a Bible well Translated in English, but the worst of all, he thought the Geneva to be. ibid. Luther of the old Testament: Non mihi (Ecclesiastes) sed etc. Preacher; not to me, but to the jews, preach thy Moses. Reply pag. 48. Again; not a title, or point of Moses belongeth to us. ibid.  
That it is a false opinion, that there be four Gospels. ibid. And he, against all the holy Scriptures in express terms; Nihil est cum Scriptura, Bible, bubble, Babel. The Bible, bubble, Babble, together with the Scripture, is nothing. ibid.  
The Puritans say; The public English Translations of the Bible, causeth millions of millions to reject the new Testament, and to run to eternal flames. Reply. pag. 68 They; it perverteth the text of the old Testament, in 800. and 8. places. ibid. They; the English Bibles, contain, very partial, untrue, and seditious notes, too much savouring of Traitorous conceits. ibid. And finally, that it is inferior to the Turks Koran: whereof see more in the word Scripture.   

BISHOPS.  
Of the hatred of Heretics against the names of Archbishops, Bishops etc. pag. 228. Cartwright saith; that Caluin would have shaken at the name of an Archbishop, and have trembled at the name of a Bishop. ibid. The remorse of Melancthon for the deposing of Bishops; would to God, would to God it lay in me to restore the government of Bishops. pag. 230. Such was afterwards Caluins' remorse, saying. God doth let us now see, what hurt we have done, that by headlong inconsideration, and rash vehemency, we had so cast off the Pope. pag. 230.  
The complaint of Puritans against their Bishops. p. 217. Their watchwoord; that they could not be blessed because of the Clergy. ibid. Martin Marprelat; that such laws as maintain Bishoops, are no more esteemable, than those which maintain stews. pag. 223. Bishops, to be members, not of Christ, but of the Devil and Antechrist. Reply pag. 67. All that proud generation must down. etc. Bishops, Deans, Archdeacon's, as such, be no members of the Church. pag. 67.   

BLASPHEMIES.  
Of divers most horrible and Blasphemous opinions of late Reformers, against God the Father, against Christ, against the holy Ghost, and against all the holy Trinity.  
Blasphemies against God the Father. Caluin, Peter Martyr, Zuinglius, and Beza, make God the author of sin, which is to transform God into the Devil pag. 140. Zuinglius saith; when we commit adultery, or murder, it is God's work, as the mover, author and inforcer. ibid.  
Caluin; the thief by God's impulsion doth kill, and is oft constrained to offend. ibid. He termeth it blasphemy, to say that God is almighty, & flouteth at this our Doctrine. pag. 141.  
He; That God is not served in heaven without sin; even by the Angels themselves. ibid. He; that it is foolishness, to think that God the Father doth continually beget his Son. pag. 143. Others; That God the Father hath a spiritual kind of body having hands. pag. 144.  
Caluin; That sins are committed, not only by God's permission, but by his will. Reply. pag. 40. & 41. He; All sins by whom soever committed, are Gods good, and just works. ibid.  
Item; the will of God is contrary to his commandments. ibid. The Devil lieth by the ordnance of God. ibid. God suggesteth dishonest desires, with effectual decree, operation, and will. ibid.  
Luther; that at the day of judgement, God will be mistaken, and judge many men undeserved by pag. 150.  
Of Selius, who affirmed there was no God, because he oft blaspheming him, yet lived thereby in greater prosperity. pag 86.   

BLASPHEMIES.  
Blasphemies against Christ. Caluin doubteth of the divinity of Christ. pag. 30. Castalio mistrusteth the Messias to be yet come. ibid.  
Francis Ket, Georg Paris, and john Lewis, executed in England for denial of Christ's Divinity. ibid.  
The true belief of Christ's body & birth, quite abolished by Beza. pag. 69.  
The family of love; that Christ was no otherwise borne of the Virgin Marie, than he is borne of their flesh. pag. 124. They; Of his rising the Sepulchre being shut; that the Angel had made the passage, and that there was no miracle perceived therein. ibid.  
Of his entering into his disciples the doors being shut, Caluin saith, that he knocked, and so obtained entry. ibid. Next; that by his divine virtue, he opened them. ibid.  
Bullinger; that an Angel had opened them. ibid. Aretius; that they opened of their own accord. ibid. Peter Martyr that he entered in at the window. ibid. Simonius; that he entered in by the chinks of the door. ibid. Thalman; that his body divinished like a third, and so passed thereat. ibid. Others; that he entered in at the Tonnell of the chymnie. ibid.  
Beza; that the question of his Consubstantiallitie with the Father, and the like, to be but trifles. pag. 140. Caluin; the name of God, to belong only to God the Father. pag. 141. He, that Christ, considered according to his person, may not be called Creator of heaven and earth. ibid. He, Christ to be but a second king next to God. pag. 142.  
Other Protestants; that Christ is not the Messias. pag. 142. That the name of Christ is a filthy name. ibid. That he was a deceiver of the world. ibid. That he was not God's Son. ibid. That he was ignorant: in his discourses absurd: and himself no more God than Socrates or Trismegistus. ibid.  
Cartwright, that he could not be persuaded, the Israelites to be so mad, as to believe him to be the living God, whom they saw with their eyes to be a miserable and simple man. pag. 142.  
Luther; that it is no marvel, if a jew, if a Turk, if all the world, deny Christ to be the Son of God. pag. 143. Cureus; that Christ's blood is putrefied in earth. pag. 144. Rider; his Birth, Life, and Death; not a sufficient satisfaction for sin. pag. 145.  
Caluin; that he refused to discharged the office of a Mediator. pag. 145. That at his passion he had no sufficiency above other men. ibid. That in his prayer, appeared not a temper at moderation. ibid. That he was tormented with doubtfulness of his conscience. ibid. That he was astonished with the fear of the Bottomless pit of horrible destruction. ibid. That overwhelmed in desperation, he ceased to pray to God. ibid. this he.  
Luther and Caluin; that Christ's divinity endured death. pag. 146. Heshusius; Christ our deliverer, not our Redeemer. pag. 145. Caluin; that the humanity of Christ is not ascended into heaven. pag. 149. Celius; that his sitting at the right hand of his Father, will continue no longer then till the day of judgement. ibid. Caluin; they are furiously mad, who affirm any blood to be longer conjoined with Christ's flesh. pag. 201. Socinus; that Christ was not an installed Priest, till after his death, yea, after his ascension. pag. 232.  
William Cowbridge; that all that did believe in the name of Christ were damned. pag. 308. john Teuxsburie; that the jews of good zeal put Christ to death. pag. 309. Slibus; that Christ is dead, according both to Humanity and Divinity. pag. 150. Musculus; That the divine and humane nature of Christ, died both together upon the Cross. ibid. Molineus, that Christ's merits profit us nothing. pag. 144.  
Caluin; that his merits are not to be opposed to the judgements of God. pag. 146. That by all his works he deserved not heaven. ibid. He; that he wanted some perfection of a glorious Resurrection. pag. 148. Others; Christ never to have risen, but yet to remain dead. ibid.  
Zuinglius; that the great Praetor of Luther, appareled in his red hose, might as easily have issued out of his Sepulchre, as Christ did out of his. pag. 149. Caluin; that Christ had not power to give us his body, and together to be in heaven. pag. 123. Christ to be all one with S. Michael. reply. pag. 65. These words to be untrue: In God the Son, who hath redeemed me and all mankind. ibid.   

BLASPHEMIES.  
Blasphemies against the holy Ghost. Melancthon, Caluin, and Beza, exclude the Son and the holy Ghost, from infinite divinity and coequallitie with God the Father. pag. 141. Others; that the holy Ghost was Father to Christ, in manner of other Fathers towards their children. pag. 143.  
Caluin flouteth at the holy Ghost; and saith, that neither in the old Testament nor the new, is there any thing to be found of his Divinity. pag. 151. Another; that he would return sooner to his Cloister, then believe in him. pag. 153. john Wessell, (Foxes Martyr) denied the holy Ghost to proceed from the Father and the Son. pag. 308.  
Another; Iniquity is not fulfilled by men but by the holy Ghost. reply. pag. 41. Puritans; that the holy Ghost Baptiseth before Baptism. ibid. pag. 66. The holy Ghost not to teach the Church all truth. ibid. Whom he sanctifieth, though he afterwards sin, yet never needeth to repent. ibid.   

BLASPHEMIES.  
Blasphemies against the holy Trinity. Caluin wisheth that the name of Trinity were buried. pag. 140. The prayer; O holy Trinity one God have mercy upon us, to be Barbarous. ibid. Rejecting out of his prayer books, Glory be to the Father, and to the Son. etc. ibid. Ochinus (one of the Apostles of England in K. Edward's days) saith the name of Trinity, to be a Satanical name. ibid. The family of Love, reject the Trinity and Divinity of Christ, as papistical fictions. ibid.  
Luther disclaimeth the foresaid prayer; O holy Trinity. etc. pag. 140. The Seruetians, termed the B. Trinity; a three headed Cerberus, or hell hound. ibid. A solemn legation of Caluinists into Polonia, to have the mystery of the Trinity abolished. ibid.  
A calvinian Synod held, forbidding by public decree Ministers in sermons, to mention the name of Trinity. pag. 140. Och nus; they of the old Testament did not believe the Trinity, coequality, Consubstantiallitie, Eternity etc. ergo no more ought we. pag. 178. English Puritan; Glory be to the Father and to the Son etc. to be a vain repetition. reply. pag. 65.   

BOOKS.  
Of the hurt which proceedeth by reading of heretical Books. pag. 163. Of the censure of the Puritans, touching the Communion Book of the Protestants. pag. 12. Et Reply. pag. 88 & 89.  
Books set out by Protestants with these Titles. Caluin tending to jewishness pag. 272. Another Book; An admonition out of the word of God, that Caluinists are not Christians, but only jews. pag. ibid.  
The prohibition of reading heretical Books by Beda. pag. 270. The several changes of the Book of Common prayer confessed by Doctor Dove. reply. pag. 109.   

CALVIN.  
How impudently Caluin is commended by some Reformers. One saith; Caluin the chiefest interpreter of Scripture, than whom, never any better or wiser. pag. 15. Another, the most noble instrument of God's Church, which hath been since the Apostles times. ibid. Another; that if in the same hour wherein Caluin should preach, S. Paul come from heaven and preach, that leaving Paul, he would go hear Caluin. ibid. Another;  
Caluin the stone rejected by the builders, made up in the corner head. pag. 15. Another; Caluin is to be preferred before all the Doctors of the Catholic Church, that have been from the beginning. ibid. Another; than which the sun never beh●ld any thing more holy, or more excellent since the Apostles departure. pag. 334. Caluins' form of ecclesiastical Discipline. pag. 219.   

CALVIN.  
In what contrary colours, other Reformers have pictured Caluin. One calleth Caluin; a Sacramental heretic. pag. 16. Another; Caluin died desperate. ibid. Caluin at his death; rendered up his soul into the hands of the Devils. ibid. Caluin died gnawed with worms, issuing out of a filthy sore in his prievie members. ibid.  
Caluin marked on the showlder for Sodomy. pag. 16. Caluin, cruel, bloody, tyrannous, treacherous, etc. ibid. Another; Beware Christian Reader. beware of the books of Caluin, and especially in the article of the Trinity. pag. 151. Another; that he openeth a gate to Mahumetisme & Arianisme. ibid.  
Another; Arianisme, Mehumetisme, and Caluinisme, three brethren and sisters, and three pair of breeches of one cloth. pag. 151. Another; who feareth to fall into Arianisme, let him beware of Caluinisme. ibid. Caluin, for his insolency, together with farrel, and Viret, his consorts, were banished out of Geneva. pag. 219.  
How sharply this angry Prince john Caluin, punished one of the best of the City that year in office, a Minister, and one Perin, the Captain of the town, for dancing in one widow Baltasars' house. pag. 220. Valentin gentle, and Michael servet, for displeasing Caluin and Beza, were put to death. ibid. Bullingers' censure of Caluin and his proceedings. ibid.  
Caluin, and Caluinists, accounted by protestants no better than jews. pag. 272. Caluins raising his man Brule from dissembled death, killed him outright. pag. 365. Ochinus in contempt, termeth Caluin, an earthly God, and Pope. reply. pag. 30.   

CALVINISTS.  
The censure of other Reformers touching Caluinists in general. That Caluinists are proud, puffed up with glory and revenge. pag. 17. Less danger to offend Princes, then to exasperate Caluinians. ibid. Their life infamous and villainous. ibid. Caluinists, Masters of art in reproaches, lies, cruelties, treason, and insupportable arrogance. ibid. Their holy City of Geneva, called Babylon, Egypt, infamous Sodom, and they the children of Gomorrah. pag. 18.  
Another saith; the greatest and principallest of the Caluinists became Turks, or Arrians. pag. 18. That Caluinists by dreams suggested by the Devil, endeavour to destroy the Testament of the Son of God. pag. 137. Another, I behold nothing to be more ambitious, nothing more insolent, nothing more untoward, then th●se men. pag. 221.  
Barrowes and Greenwood (their own brethren;) that they are pernicious Dreamers; glozing hypocrites with God; fasting Pharisaical preachers; counterfeit Prophets; pestilent Seducers; sworn, waged, and marked disciples of Antechrist. pag. 222. Again; they are perfidious and Apostate Reformers; precise Dissemblers; giddy and presumptuous Intermedlers, in all matters, public and private; Watchmen over all actions. ibid. See more in the word Heretic.  
12. Double reasons to be constant Catholics. Ep. Ded. parag. 42. What Catholic is, according to S. Hierom. pag. 2. The same, according to Vincentius Lirinensis. ibid. The hate of Reformers against the word and name Catholic, pag. 4. How and by what means justus calvinus, a renowned Protestant, acknowledgeth himself to have become Catholic. pag. 6.   

CHURCH.  
Of the marks of the Protestant's Church, and of their dissension of about this point. A pleasant Epigram of the invisibility of the Church. pag. 86. The absurdity of the Inuisibilit●e of the Church, refuted by Protestants themselves. pag. 156. Melancthon termeth it a monstrous speech. ibid. Luther, Caluin, and others, a desperate opinion proceeding from Infidelity. ibid.  
Luther numbereth 7. marks of the Church. The Magdeburgeans 4. Melancthon but 3. Caluin but 2. pag. 386. The Puritans teach, that without the consistorial discipline, the Church to be no Church, the faith no faith, the Gospel no Gospel. Reply. pag. 66. Lastly, the Church to have no head on earth, pag. 67.   

COOK.  
An answer to the L. Cook, concerning his prodigious amplification of the words of Father Garnet, to wit; It is expedient that one man must die far the people. pag. 61.   

COMMUNION.  
If Rider's doctrine were true, God the Father should be made to eat and drink, to receive and Communicate, the body and blood of Christ, pag. 46. Protestants receive the Communion standing, for fear they should break the Commandment, forbidding to adore (as they translate) Images. pag. 48.  
How the Vicar of Ratsdall, dealt the Communion bread out of a Basket. pag. 48. How Heshussius would by force have taken the Cup out of Clebitius hands at the time of Communion, and of the good sport that passed betwixt them for their liquor. pag. 175.  
The answer of Oxford to the Puritan petition, that the Communion ought not be administered without a sermon. pag. 184. Communion under both kinds, not thought absolutely necessary in K. Edward's days. pag. 324. The same approved by Luther and others. ibid.  
Beza; that the Communion is to be ministered in any other food, when there is no bread or wine at hand. pag. 123. Communion to belong to all Christians. Reply. pag. 67. A Minister's exposition, to be an essential part of Communion. pag. ibid.   

CONFIRMATION.  
Of Confirmation see Reply. pag. 66.   

CONSECRATION.  
Proofs of Consecration, both out of Catholics, and also out of Heretics themselves. Proofs for Consecration, out of S. Ambrose. pag. 86. The same further proved. pag. 92. Proofs out of S. Augustin. pag. 110. That to Consecrate in a bad intention, even to kill, doth not hinder Consecration. pag. 113. An objection out of Gabriel Biel touching Consecration, answered. pag. 116. Proofs for Consecration out of Hierom of Parage, a Protestant. pag. 303. See more in the word Transubstantiation.   

CONVERSION.  
Of the late Conversion of sundry Princes to the Catholic Church. Three Princes of japonia in the name of many more, rendered their homage to Sixtus Quintus Pope, in Rome; having employed three years travail to come thereto. pag. 348. Likewise two parts of the Grecian Church, prostrated themselves before the last Pope Clement, in all devout submission. ibid.   

CREED.  
How Heretics are proved to deny every Article of the Creed of the Apostles.] Caluin doubteth whether the Creed of the Apostles should be of any authority. pag. 135. The Anabaptists deny it in general and particular. ibid. Erasmus, unchristian calleth it in doubt. ibid.   

CROSS.  
Proofs for the use and sign of the holy Cross. S. john Evangelist signed himself with the holy Cross when he was a dying. pag. 80. The sign of the Cross an Apostolical Tradition. ibid. Without it, no Sacrament to be duly administered. ibid.  
Throngs of people flocked to have S. Epiphanius and S. Hilarions blessing for themselves and their children. pag. 80. Christians in England would trudge before in high ways, to have Priests blessings. ibid.  
Rider pulled down the Cross in S. Patrick's, only to have stones to build an ●uen to bake bread. pag. 210. The devotion and Ancient custom of Christians, striving to get a parcel of the holy Cross, to enclose it in gold and to hang it about their necks. pag. 378. The reason, whereof the first institution of wearing of Crosses and Agnus This proceeded. ibid.  
Protestants affirm the sign of the Cross to be a part of the beasts mark. Reply pag. 65. It to be superstitious. etc. ibid. Heraclius the Emperor in his bravery could not once stir, or move the Cross; which he could do most easily putting himself in poor apparel. pag. 79. See more in the word Image.   

DISPUTATION.  
The crafty and usual practice of Protestants, provoking Catholics to a Disputation. Advertisement to the Reader. par. 7. The urgent and forcible instigations of this Author, to provoke Rider to a Disputation. ibid. par. 8. divers that were present converted, by Rider's flinching from a Disputation. ibid. par. 11.   

DEVIL.  
Of the familiarity which Heretics themselves confess to have had with the Devil, & of their buying & selling of devils one to another, and of sundry of them which were murdered by the Devil. Of Oecolampadius; Carolostadius, and Bucer; the Brethren themselves confess that they were murdered by the Devil. pag. 16.  
Luther saith of himself; that the Devil slept oftener and nearer by him then his Catharin. pag. 16. Conrade Risse (otherwise Zuinglius) bought and sold Devils. pag. 231. Luther bought a familiar Devil of Carolastadius, and paid for him, two shillings. pag. 232. Scottish Ministers wholly addicted to Necromancy. ibid.  
Of Berengarius, that he was directed and assisted visibly by the Devil. pag. 136. Luther and Zuinglius, testify the same of themselves, and of Oecolampadius, and Corolostadius. ibid. Caluin confesseth, that he was not so much guided by his own Disposition, as by his Goblins. ibid.  
john Fox confesseth a spirit (to wit, a black one) to have instructed him, during his musing in his bed. pag. 137. And the same Fox confesseth, that their doctrine of Faith, was first revealed to Luther by an old man. ibid.   

EXAMPLES.  
The Example of Trasylaus, who, in his imagination only, had goods of his own in others men's ships. pag. 180. The reward of Alexander to Churillus for his verses. Reply. pag. 6. An Example of Francis King of France, and his challenge to Charles the Emperor. Reply pag. 13.  
Example of two Merchants of Collen, accustomed to utter their wares by lying and swearing. Reply. pag. 32. & 33. The Prudent stratagem of the Emperor Constantin, to discern betwixt the constant, and inconstant Christians. Reply. pag. 100 Many notable Examples of divers dissembling hypocrites. Reply. pag. 101.  
The Emperor Valens, willing the noble Terentius to ask him some great matter, in recompense of his labours and sundry victories obtained for him, only asked liberty of conscience for the Catholics. pag. 104. & 105.   

FATHERS.  
The most wild, abominable, and contemptible words of late Reformers against the ancient Fathers. Luther saith, that he careth not if a thousand Augustins, a thousand Cyprian's, and a thousand Churches stood against him. pag. 25. That Hierom doth chief anger him. ibid.  
Again; That Gregory was deceived by the Devil. pag. 26. That he hath long since excommunicated Origen. ibid. That he disdains Chrisostom, as being nothing but a babbler: ibid. That Basill is of none account. ibid. And Caluin; that they were generally borne away in error. ibid.  
Beza saith; that they followed Paganism for a rule. pag. 26. Zuinglius; that he alleged to the no Fathers, or Mothers, but to the word of God. ibid. And Cartwright; that seeking in the Fathers, is a rakeing in ditches, and summoning of Hell. ibid. Th●t th●y imagined fond. ibid. That they had many errors. ibid. That Clement, Anaclete, and Anicete, are discharged for Rogues, and men burned in the foreheads. ibid. That Damasus spoke in the Dragon's mouth ibid. That Ignatius was a Counterfeit. ibid. All this he.  
Causeus saith; that Dionysius was a doting Dreamer. pag. 26. Clement a spreader of dross and dregs. ibid. Ignatius an idle trifler. etc. ibid. Others term Ireneus, a fanatical writer. ibid. Cyprian, blockish and reprobate. ibid. Nazianzen, a babbler. ibid. Ambrose, bewitched by the Devil. ibid. & pag. 87. Hierom, no less damned than Lucifer. pag. 26.  
The Fathers of the 2. and 3. hundred years after Christ, condemned by the Centurists. pag. 33. The Fathers of the 4. age, by Beza, calling the Council of Niece, a Congregation of Sophisters, and the Creed of Athanisius, the Creed of Sathanasius. pag. 135. Item, he proferreth his own expositions, not only before Origen, but before many other of the ancient Fathers. pag. 163.  
Cartwright scoffeth at the first general Council of the world, consisting of 318. most famous Fathers. pag. 237. He; that it is dangerous to allow Chrisostoms' proceedings. pag. 263. He; that there is not sincerity to be looked for at Hieroms hands. pag. 268. Item, that he is a Counterfeit. That he often straineth the text. That for milk, sometimes he draweth blood. ibid. That Augustine is approved unadvisedly. etc. ibid. All this he.  
Beza saith; that Leo in his Epistles doth manifestly breathe forth arrogancy, of that Antichristian Roman sea. pag. 282. Luther; that if the Council of Trent had allowed Communion under both kinds, he, in despite of the Council, would maintain the contrary. pag. 322. Again, if the Catholic Church had permitted the Clergy to marry, he would maintain such to be more in God's favour, who would maintain two or three whores. ibid.  
And again; If the Pope himself command thee not to eat flesh on Friday, and in the lent, in no case obey him, but say; In despite of thee I will eat thereof. ibid. All this he. Bullinger saith; The Zwinglians will not believe the Real presence, although all the Concills of the world, and all Angels and Saints did command it. pag. 99  
Caluin saith; Monica to have had an old woman's foolish desire to be prayed for: and Augustin unadvisedly to commend it to be imitated. reply. pag. 28. Item they are called, pernicious Dreamers, doting Fools, idle Triflers, fanatical Writers, Falsifiers, Depravers, Blasphemers etc. Reply. pag. 47.  
Item Fulke saith; That Augustine and Epiphanius were deceived in esteeming Aerias an Heretic. Reply. pag. 56. That S. Hierom rather raileth than reasoneth against Vigilantius, whom he calleth, a good man, and his opinions sound. ibid.   

FAITH.  
Of the Doctrine of Protestants concerning only Faith. Luther is angry with the Apostle, for that he did not sufficiently extol only Faith. pag. 137. Luther addeth the word only to the text, to make it affirm that only Faith justifieth. ibid.  
Bucer, Brentius, and Mayor say; that, he is not a kind Christian, who believeth not with the same assurance, that himself in particular is elect, as that Christ is the Son of God. pag. 137.  
Zuinglius; that you can not be damned, unless Christ be damned, nor he saved, unless you be saved. pag. 137. English Protestant's; that to labour to make our Faith assured by good works, is to shame the blood of Christ. ibid.   

FATHERS.  
What, and how, other some times, Heretics speak of the ancient Fathers. Doctor Whitegift in defence of the Fathers against the Puritans, saith; The Scriptures to have no other searchers, defenders, and conservers but them. pag. 23. Caluin; that the Fathers do not disagree from Scriptures. ibid. Beza imputeth it to impudency and impiety, to divorce or sequester, Scriptures and Fathers. ibid.   

FIGURE.  
Whether words spoken Figurativelie, can not be true literally; pithiely dicussed. pag. 40. Rider maketh all Figures in the old Testament, equal with Christ himself. pag. 177.   

HELL.  
The Doctrine of Heretics concerning Christ's descending into Hell. Carlisle saith, that it is a pernicious heresy, to say that Christ descended into Hell. pag. 146. Beza saith; that, this point entered into the Creed by inaduertisement. ibid. Caluin, and others, make Christ's Descending into Hell, nothing else but his burial in the Sepulchre. pag. 147.  
The opinion of Doctor Humphrey and others, touching Christ's descending into Hell. pag. 148. Bullinger affirmeth that Christ descended no otherwise to Hell, then as he daily descendeth to us. ibid. Brentius; that there is no other but an imaginative, figurative, and spiritual Hell, without other torments then metaphorical. ibid.   

HERETIQVES.  
With what insolency, sundry Hereriques do praise and extol themselves, and their own Doctrine. Zuinglius saith; I know for certain my Doctrine to be no other, than the most sacred and true gospel; by the testimony of this doctrine, I will judge both men and Angels. pag. 151.  
Luther saith; I am assured, Christ himself to name me an Evangelist, and to approve me his Preacher. pag. 151. Caluin saith; the matter itself crieth out, not Martin Luther in the beginning, but God himself, to have thundered out of his mouth. ibid. Luther; that they only, and first understand the Scriptures, and that all others have been deceived. pag. 384.  
A worthy saying of S. Athanasius touching the obstinacy of Heretics. pag. 241. Luther, Latimer, Frithe, Barnes, Cranmer, jewel, Bale, Ridley, and Horn, all censured by Rider for Heretics. reply. pag. 39   

HERETIQVES.  
How Heretics condemn the study of all learning, science and Divinity. Luther burned the Canon laws. pag. 4. Zwinglians condemn all degrees of Divinity. ibid. Wicliffe; that Universities, Studies, Colleges, and Degrees, are ethnical superstitions and Diabolical. ibid. Luther in his sermon De Studijs, saith; that Studere, hath Stultum in the supin. ibid. pag. 271.  
Luther and Melancthon condemn all Sciences, as sinful and erroneus. pag. 16. & 271. Richard Hun, damned, as Fox testifieth, universities, with all degrees and faculties. pag. 271. A Prudent demand of the Emperor Theodosius, to certain Heretics newly sprung up. Ep. Ded. par. 40.   

JESUS.  
All honour denied by Reformers, to be due to the name of jesus. pag. 308. Item, that the people should not be taught to bow at the name of jesus. reply. pag. 66.   

JESVITS.  
Of the malice and rage of Heretics against the jesuits. pag. 62. & 63. Of the continual endeavours and labours of the jesuits for the saving of souls. ibid. A Princely and most honourable testimony of Henry the 4. the French King, of the integrity of the jesuits. pag. 72.   

IMAGES.  
Caluin abolishing the Images of Christ & his Saints, yet allowed his own. pag. 194. Caluins' answer to some repining thereat; If any (quoth he) be offended with this sight, let him either put out his eyes, or presently go hang himself. ibid.  
Waler, a Murderer and Minister, hanged on a gibbet, the picture of Christ Crucified. pag. 210. Rider's conclusion, that treason is committed by injury to the pictures and persons alike. ibid. Riders own Son attempting to pull down an Image, was by God's judgement precipitated from a height, and all to crushed. ibid. Worship of Images proved out of Nicephorus. pag. 253.   

INSTITUTION.  
How Protestants fly and abhor the words of Christ's Institution. Bullinger saith; that, there is no virtue at all in rehearching them. pag. 122. Zuinglius; that, they ought not to be read in ministering the Supper. pag. 123. john Scut; that, Caluinists do so hate them, that they can not abide to see or hear them. pag. 169. john Lassels; that, they should not be spoken in the Institution. ibid.  
A Scotish Minister, ministered the Communion without them. pag. 179. Item, they are avoided out of the Scottish Communion book. ibid. Swenkfilde, flouteth at them. ibid. Peter Martyr, termeth the words of Christ's Institution (Hoc est corpus meum) but a five woorded proof. ibid.  
Luther saith; Carolostadius wresteth miserably the pronoun This. That Zuinglius maketh lean the Verb Is. O colampad tormenteth the word body. Others butcher the whole Text. Some crucify the half thereof; so manifestly doth the Devil hold them by the noses. pag. 171. Thus he.  
Luther again saith; they fear lest they should stumble and break their necks, at every syllable which Christ pronounced. pag. 175. Rider's ridiculous comparing the words of Christ's Institution, with the words of Circumcision. pag. 178. Luther's confession that he strained every vain of his body and soul to avoid these words. ibid.  
Persons, Testwood (both Fox's Martyrs) and others say, the words, This is my body which is broken for you, to mean the breaking of God's word among the people. pag. 308.   

IRELAND.  
divers opinions of Authors concerning the first Conversion of Ireland. Ep. Ded. par. 4. The universal Conversion of Ireland, attributed to S. Patrick. ibid. par. 4. Of the fame of Ireland, for learning, Discipline, and Devotion. Ep. Ded. par. 7. 9 11. & 14. The testimony of S. Bede. ibid. par. 14. 16. & 17. The testimony of S. Bernard. ibid. By what means learning and devotion came first to decay in Ireland. ibid. par. 12. & 13. The testimony of Marianus, Surius, Molanus, and Theodoricus. ibid. pag. 19  
21. Irish of Royal and Princely race, Religious persons, and Saints. Ep. Ded. par. 20. The University of Paris and Pavia, erected by Irish men. ibid. par. 21. Ireland a 1000 years after Christ, retained the name of Scotland. ibid. par. 26. & 36. Ireland in times past, the only known Scotland; assured by two kind of Proofs. ibid. par. 26. 27. 28. 29.   

JUSTICE.  
Origen submitted his proceedings to an Infidel's arbitrement, and prevailed against five adversaries. Reply. pag. 7. The same did Archilaus Bishop in Mesopotamia, and others. ibid.  
The memorable justice of King Cambyses against a corrupt judge. reply. pag. 20. A Counsellor under Fredrick the 2. for abusing his authority, had his eyes plucked out of his head. Reply. pag. 103. Another under S. Lewes, was hanged. ibid.  
Lewes of Luxenburge, Earl of S. Paul lost his head. reply. pag. 104. Item 12. or 13. noble men of England, and else where, brought to utter ruin and miserable death for the like. ibid.   

LADY.  
The Beggars answer to Mistress Kirie, who said she was as good as our Lady, pag. 154.   

LINCOLNSHIRE.  
A true prediction of the Lincolnshire men, about the alteration of Religion. pag. 343.   

GOOD LIFE.  
How Heretics generally accuse one another for lack of good Life, since they fell from the Catholic faith; and of sundry other enormities. Caluin; that, they have plunged themselves into all riot and lasciviousness. pag. 17.  
Smidlin; That the world may know they are no Papists, nor to have trust in their good works, not one good will they practise. pag. 17. Instead of Fasting, they use Feasting. ibid. For alms to the poor, they unfleece and flay them. ibid. Prayers they turn to oaths. etc. ibid. Spangberg; that, they are become so wild that they acknowledge not God. ibid.  
Luther saith. They speak of the gospel as if they were Angels, but if you regard their works they are mere Devils. pag. 115. They believe as hogs, and as hogs they die. ibid.  
Again he. After the Reformed gospel revealed, virtue to be slain, justice oppressed, temperance tied, truth torn by dogs, faith lame, wickedness continual, devotion fled, heresy remaining. pag. 206.   

LUTHER.  
How intolerably Luther is extolled by some Reformers. Luther set for a Saint in Fox's Calendar. pag. 14. Luther begot truth. ibid. jewel; calleth him, the most excellent man sent of God to lighten the world. pag. 15. Mathesius; the supreme father of the Church. ibid. Amsdorfe; Luther's like, in spirit and faith, in wisdom and profounditie of holy Scriptures, never was nor will be in all the world. ibid.  
Alberus; Augustin might not blush to be Luther's scholar. pag. 15. Sclushleburg; Elias and john Baptist were but figures of Luther. ibid. Luther of himself; We dare be bold to say, that Christ was first preached by us. Ciriacus After Christ and S. Paul, affirmeth Luther to have the first place in heaven. ibid.  
Fox calleth him; a second Sun most brightly shining. pag. 171. Beza; The principal instrument of Christianity in Germany. pag. 297. Alberus; A very Paul. ibid. Illiricus; a second Elias, and one sufficient alone to appease God's wrat he. etc. ibid. Rider that Luther is more to be commended, than all the Popes, Cardinals, Priests and jesuits in christendom. Reply. pag. 39   

LUTHER.  
What other Reformers affirm of Luther. Sclushilburg calleth him, a seducter, a false Prophet, a Crucifier, and a murderer of Changed be't. etc. pag. 16. Lindan saith; Luther uttered his drunken Dreams for the pure and express word of God. ibid. Rider calleth Luther, an heretical Monk. pag. 171. And lastly the Zwinglians against all Lutherans, that they are possessed with the Spirit of lies, and are contumelious against the Son of God. pag. 40.   

LUTHER.  
Luther's Verdict of himself, touching his filthy lecherous life, and special familiarity with the Devil. Luther confesseth to burn with the great fire of his untamed flesh. pag. 16. That it lieth no way in his power to be without a woman. ibid.  
That the Devil slept nearer and oftener by him, than his Catherine. pag. 16. That the Devil favoured h m much more than others. ibid. His prayer to the Devil. Holy Satan pray for us, we never offended thee O most clement Devil. ibid.  
That by the vehemency of lust and love of women, he was almost become mad. pag. 245 Whosoever is importunated by Satanical thoughts, for to repel them, I counsel him to think upon some young maid. ibid. Luther's endeavouring to dispossess one of the Devil. pag. 365.   

MARRIAGE.  
Of Priest's Marriage, see pag. 328. Matrimony vainly made a Sacrament, and God thereby made a liar. Reply. pag. 68 divers respects, for the which Sectarists allow the dissolution of Matrimony. 1. mistaking on another to have been Virgins. 2. Any unkind forsaking betwixt both parties. 3. Any great frowardness of either. 4. Dislike of parents towards the marriage. 5. If either refuse, or can not fulfil the act of marriage. 6. If the husband can not beget children. pag. 344.   

MARTYRS.  
john Marbeck, Antony Person, Robert Testwood, and Henry Fillmer, made Martyrs by Fox, being found a live long after. pag 365. Fox confesseth himself deceived touching sundry of his Martyrs. ibid.  
Foxes railing, to excuse himself, against such as had informed him, calling them carpers, wranglers, exclaimers, depravers, whisperers, railers, quarrell-pickers, corner-creepers, faultfinders, spider-catchers etc. pag. 365.   

MASS.  
Rider in condemning the Mass, codemneth King David, the Angels, the Evangelists, and Christ himself, of Superstition, Heresy, and Idolatry. pag. 196.   

MEATS.  
Of the forbidding of Meats, pag. 328. Of john Laney a Cutter, maintaining it to be unlawful, to eat Puddings, or Hens whose necks were cracked: ibid.   

MINISTERS.  
Eton the Preacher, first pilliered in Cheaepside and after at Paul's Cross, for lying with his own daughter. pag. 18. Menno saith; that, Ministers hunt only after the favour of men, honours, pride, revenwes, fair buildings, and looseness of life. ibid.  
Caluin saith; that, they are emplie bellies, given up to all idleness, and so that they may enjoy their own delights, do not regard whether heaven and earth be confounded together. pag. 18.  
Again Caluin; our Preachers are of such filthy example of life, that I wonder at the patience of the people, that the women and children, do not load them with mire and dirt. pag. 155.  
Zuinglius saith; we can not deny, but that the heat of the flesh hath made us infamous to the Churches. pag. 155. Luther saith; that, Lewis Hetzer, defiled 24. married women, besides maids. ibid. Quintinus saith; that, they neigh after women as stoned Horses after Mares. ibid.  
Erasmus saith of another; that, he married three wives together. pag. 155. Heshusius was exiled from six several cities for his sedition. pag. 218. Philip Melancthon forsook his book to become a Baker. pag. 23.  
Caluin saith; Some are wonderful cunning to snatch. pag. 87. Some leave them forlorn in nakedness, to whom they promise mountains of gold. ibid. Some what alms they receive, they spend it in whoring, gaming, or other riot. ibid. Some what they borrow, they consume lavishly. ibid. Item, that, in these crimes they have often the assiof their wives. etc. All this he.  
None but of the basest will match with Ministers. pag. 105. Nothing more frequent in Ministers sermons, th●n love matters. pag. 107. One cited in a sermon, above 200. verses out of Ovid's book, Of the art of love. ibid.  
The punishmont of God showed upon john Amand, as he was preaching in his Pulpit. pag. 286. The answer of a Minister who had killed his wife with Poison to have the use of other women. pag. 345. Georg David a Minister, married to 14. wives. And h●w many by his example, took 5. 6. 7. 8. wives. ibid.  
Knox the Apostle of Scotland, abused his mother in law. par. 345. Knox returned out of England into Scotland, leading with him three women sisters. ibid. Knox committed a Rape upon a young girl. ibid.   

MIRACLES.  
Of divers Miracles wrought by S. Patrick. Ep. Ded. par. 6. 7. & 31. Of a voice which encouraged Dionysius of Alexandria, to the reading of books of Controversy. pag. 163. How fire issued out of a place where the B. Sacrament was reserved. pag. 318.  
Of a woman, who not believing that Christ transformed the bread into his body, had at th' t me of receiving, a piece of other bread in her mouth transformed into a stone. pag. 380. How Christ hath sundry times appeared visibly in the B. Sacrament, in the likeness of a Child. pag. 371.  
How a Pigeon descended from heaven upon Flavianus. pag. 371. Of Satyrus, S. Ambrose brother, who was miraculously saved from drowning, by means of the B. Sac. pag. 374. & 375.  
Of Wedekind Duke of Saxony, an Infidel, being present in the Church with King Charelemain, saw each of the Communicants, receive into his mouth, a beautiful young Child. pag. 383. & 390.  
How the holy Bishop Stanislaus, raised up one Peter deceased three years before, to testify the truth of a controversy betwixt the King and him. reply. pag. 28.  
S. Optatus affirmeth, how the Donatists gave the B. Sac. to be eaten of Dogs, and how the Dogs presently became mad, run upon their Masters, and slew them. reply. pag. 60.  
Of a Tailor at Worcester, who affirmed that a Spider was more to be reverenced then the B. Sac. And how at the same instant, a most ugly Spider descended from the roof of the house, and would have entered into his mouth. reply. pag. 60.   

MONK.  
A worthy defence of S. Augustin, both of the profession and very name of Monks. pag. 277.   

OATHS.  
Of the sundry forms of Oaths of divers Kings at the time of their Coronation. Reply. pag. 112. The new Oath of Alle●gance, and the old Oath of Supremacy, to be all one in substance. ibid. pag. 113 The new Oath of Allegiance, representeth the practised by julian the Apostata against the Christians. ibid. pag. 114.   

ORDERS.  
How contemptibly Heret ques speak of the imposition of hands; calling it, but a shaking of the elect into the Assembly. pag. 230. & 231. See more in the word Priest.   

PATRICIUS.  
Of S. Patrick, and of his wonderful virtues, and holiness of life. Ep. Ded. par. 6. 7. & 13. S. Patrick with divers other captives being taken by the Irish men in the wars against the Britons, was carried prisoner by them into Ireland. Ep. Ded. par. 30.   

PERSECUTION.  
In the Abbay of Leuxovium in France 900. Monks were all murdered in one day by pirates. Ep. Ded. par. 17. An Answer to the Objection of Reformers, touching the Persecution under Queen Marie. pag. 4.  
A notable history of Eusebius, concerning the Persecutions of primative Christians, suitable to this of our times. reply. pag. 90. How Master Nigram was miraculously concealed in a search, in Master Belinges house; and how our Lady appeared unto him. reply. pag. 93. & 94.  
Christians prohibited by public edict, to enter into any common house, both, or market, or to go abroad out of doors. reply. pag. 96. The inscriptions of Dioclesian and Maximilian in marble pillars, after their long and great persecution of Christians. Reply. pag. 83. King Boleslaus of Polonia, killed the holy Bishop Stanislaus as he was saying Mass. reply. pag. 28.  
His Majesties (that now is) Grandmother forced to use her conscience in a private chamber. reply. pag. 97. How Eudoxia wife to the Emperor Arcadius, abused the Legatts sent to her husband in the cause of S. john Chrïsostom. Reply pag. 104. And how Valerius by violence, broke one of the Bishop's thumbs. ibid.  
How the noble Sames, being a very fervent Christian, and abundantly rich, having under him a 100 slaves, was by the Emperor condemned to serve as a slave, to the most abject of all his slaves, together with his wife and all his retinue. reply. pag. 105.  
How Hunerick King, gave the wife of the Lord Satyrus', to the very meanest of all his grooms. reply. pag. 105. & 106. Of the sundry sorts of pains inflicted upon divers holy Martyrs for the faith of Christ. reply. pag. 116.   

PIXES'.  
How Gorgonia adored Christ enclosed in a Pix upon the Altar. pag. 318. Pixes used from the Apostles times. ibid. Of a certain woman who attempting to open a Pix, was terrified by fire issuing out thereat. ibid.  
Clebitius a zwinglian Minister writeth of Heshusius, another Reformer; that when the silver Pixes were melted and made away he caused others to be made of wood, to reserve his Eucharistical bread in, which he kept so sluttshlie, as was not good enough for a Cowherd to put his butter in. pag. 199.   

PLACES.  
That Christ was in flesh in two places at once, in heaven, and in earth, proved out of the Acts. 9 & 17. pag. 132. That his ascending into heaven, much more proveth, then disproveth, his being in the Sacrament. pag. 131. See more. pog. 276.  
Christ never so tied to one place, that he could not be in another: proved by Westphalus and Melancthon. pag. 54. Christ both sat at the table, and held himself in his own hands, and that according to the letter: as saith S. Aug. pag. 57   

POPE.  
The universal authority of the Pope, excellently proved by S. Bernard. pag. 20. The Bishop of Rome, called Pope, and Apostolical Lord of the universal Church. pag. 284. Flavianus chosen Pope by miracle. pag. 371. The Pope called the Ruler of the house of God. The Chief of all Priests. The Head of all holy Churches. The head of the universal Church. pag. 2.   

POSSIBILITY.  
Of the Impossibilities imagined by Protestants against the B. Sac. Whether it be impossible that qualities can be without a subject. pag. 132. Whether any thing beyond the condition of a natural body be possible. pag. 133.   

priests.  
How ancient Heretics termed primitive Priests in contempt, Romanish, and Roman Priests, as Heretics do at this day. pag. 2. Rider alloweth Priesthood as well, to women as to men. pag 228.  
Luther defendeth, that women may Preach, Baptize, and Consecrate: and disputeth against S. Paul commending silence in women. pag. 229.   

PRINCES.  
Of the doctrine of Puritans touching the deposing of Princes. Caluin saith, that, it is a villainous thing, unworthy, and wicked, that a Christian man who is free, should be subject to other laws then heavenly and divine. pag. 218.  
Beza, and Zuinglius; that, Princes are to be deposed, and that the people should be only rulers of themselves. pag. 218. Sundry seditious Pamphletts, dispersed by Puritan to this effect. ibid. That they have power to depose, and dispose of Princes, with the least breath of their mouths. pag. 222.  
Cartw●ight saith; that, the Prince submitts his Sceptre unto the Sceptre of Christ, and licks the dust of the Church's feet. pag. 223. The like is taught by Travers, Knox, and others. ibid. Of the insolent vaunts of Puritans, that they made a Prince of Royal blood, to lament his offence openly before the public assembly. pag. 224.  
That the supereminent authority of the King, must be confined within the limits of some particular parish. reply. pag. 69. That he is to subject his sovereign power, to the pure, and Apostolical simplicity, as, of an over-swayning and all commanding Presbytery. ibid.  
That his meek and humble Clergy, have power to bind their King in chains, and their Princes in links of iron; and (if in case they see cause) to proceed against him, as against a Tyrant. reply. pag. 69. See more in the three words Puritan, Rebellion, and Treason.   

promoters.  
The promoters of these days, like unto those which were employed in the persecutions against the Primative Christians. reply. pag. 82. Tertullian saith, that they were public Bawds, jugglers, Magicians, Cheaters, etc. ibid.  
Meliton saith they were, impudent and perverse Sycophants, and ravenous thieves. reply. pag. 82. The Lord Cook saith; the promoter is both a Beggar and a Knave. reply. pag. 91. Their office I confess is necessary, and yet it seldom happeneth that an honest man is employed in it. ibid.   

PROTESTANTS.  
Protestant's Religion, professed but 30: year old. pag. 30. Protestants compared to Esop's dog. pag. 109. protestantry had his original from a jew, named josephus Albo. pag. 272. The Turkish Koran printed in Germany by the direction of Protestants. ibid.  
Above 200. several sects of Protestants. pag. 291. Whence Protestants were first so called. pag. 300. How the common cause of Protestants, is engaged upon Rider's success. reply. pag. 59   

PURGATORY.  
Of Purgatory. Caluin testifieth prayers, for the dead to be of above 1300. years antiquity. reply. pag. 28. See more in the word Resurrection.   

PURITANS.  
What Puritan are, & what they teach and pretend. That Ministers may excommunicate the greatest Prince. pag. 113. That he that is excommunicated, is not worthy to enjoy, life upon earth. ibid. That it were good, that rewards were appointed by the people, for such as kill Tyrants, as commonly there are for such as have killed Wolves or Bears. ibid.  
Doctor Whitegift saith of them, that, they seek to transfer the authority of Pope, Prince, and Bishop, to th●m selves, and to bring Prince and Nobility into a very servitude. pag. 159.  
That Puritans seek by degrees, to be rid of all laws, of all authority, and to have all things subject to their Consistorian Discipline. pag. 200. The definition of a Puritan, by one Butler of Cambridge. pag. 221.  
A notable Description of the deep Dissimulations, and Hypocritical proceedings first practised by Puritans, to get themselves into the favour and good liking of the people. pag. 221. & 222.  
How Puritans dispense with themselves to dissemble, cheat, and counterfeit, to take all Ecclesiastical degrees, and to practise all Ceremonies, of Cap, Tippet etc. to remain in their offices and places of promotion. pag. 231.  
Of the Puritans hiperbolicall commendations and setting forth of their Discipline. pag. 223. Rene●her saith; that, the political Empire, is but a lower and inferior bench, to the Consistorian Discipline. ibid.  
The Puritans appeach King james of perjury, because he dissaloweth their Discipline. pag. 224. Puritans Caveat, th●t no names be used, which sound either of Paganism or Papistry. pag. 228.  
The holy Consistorian Discipline of Puritans, borrowed from a jew named, Cornelius Bertram. pag. 272. Caluin teacheth; that, as soon as a man is illuminated with the knowledge of the truth, instantly he is freed from all obligations, of obeying either Church or Prince. reply. pag. 112.   

PURITANS.  
What the kings Majesty doth censure of Puritans, and what sundry of the Reformers themselves, do say of them. Barrowes saith; th●y are pernicious Impostors, presumptuous Pastors, jewish Rabbins, Balaam 'tis, dissembling hypocrites, Smelfeastes, apostates, and soldiers of Antechrist. pag. 161.  
Others; th●y are pernicious Dreamers, glozing hypocrites with God, fasting Pharisaical preachers, counterfeit Prophets, pestilent Seducers, sworn, waged, and marked Disciples of Antechrist. etc. pag. 222.  
And again; they are perfidious and Apostate Reformers, precise Dissemblers, giddy and presumptuous Intermedlers in all matters public and private, watchmen over all actions. pag. 222.  
The kings Majesty speaking of them saith; that, the Puritanical spirit, is, perjured, treacherous, inhuman etc. reply pag. 16. & 17. They are very pests in the Church and commonwealth. Reply. pag. 70. No deserts can oblige them, no oaths or promises bind them. etc. ibid.  
Again saith he; Ye shall never find in no border thieves, greater ingratitude, and more lies and vild perjuries, then with these frantic spirits. reply. pag. 170. And Knox himself saith; that, neither can oath nor promise, bind any such people subject to the Euangile, to obey and maintain Tyrants. ibid. pag. 70. & 71.   

REAL.  
Proofs for the Real Presence, both by Catholics, & by Heretics themselves. corporal, and Spiritual presence not opposite. pag. 37. & 38. The remorse of Bucer, Peter Martyr, and Oecolampadius, for having ever written, or bewitched any with the Protestants opinion against the Real presence. pag. 53. & 54.  
Christ received with the fleshly mouth according to Luther. pag. 10. With hart and mouth according to S. Aug. ibid. Our flesh is fed with the body and blood of Christ, according to Tertul. ibid. He permitteth our teeth to be printed in his flesh, accrrding to S. Chrisost. ibid.  
He dwelleth in us corporally, according to Cyrillus. pag. 11. By natural partaking, according to Ciril Alexandrinus. pag. 9 The body and blood, which the Apostles did behold, and the jews did shed, according to S. Aug. pag. 9 Really, not Figurativelie, according to Lyra. pag. 53.  
We receive not only a Figure, but the body of Christ, according to Theophilact. pag. 53. Not significativelie, but substantially, according to S. Anselme. ibid. The true body, taken from the Virgin, and which hung on the Cross, according to Innocentius. pag. 66.  
The flesh assumpted for the life of the world, according to the holy Caenons. pag. 67. That which was crucified, and which was buried. ibid. That which took flesh of Marie, according to S. Aug. ibid.  
That although it seem horrible to eat the flesh of man. etc. Yet, that notwithstanding such seeming, we both eat & drink the flesh and blood of Christ. S. Aug. pag. 84. That it is a fearful thing for a man to devour his Lord, which nevertheless we do in receiving. S. Aug. pag. 85.  
In form is the flesh of the word of God true meat, saith Origen. pag. 89. Himself is received into the breast, saith Clemens Alex. ibid. The same is proved by Caietan, pag. 100 By Lanfrancus. pag. 106. By S. Ambrose. pag. 131. By Bucer. pag. 132. By S. Chrisost. pag. 174. By S. Cyril. pag. 136. By S. Leo. pag. 286. By S. Martial. pag. 289. By Anacletus. pag. 289.  
The Real presence, fortified and confirmed, by the Confessions of all chief Protestants, and those the most approved of all the world. pag. 303. By Berengarius. ibid. By Wickliff. ibid. By john Husse. ibid. By Hierom of prague. ibid. By Oecolampadius. ibid. By Bucer. pag. 304. By Caluin. ibid. By Sir john old Castle. pag. 305.   

REBELLION.  
Of the Insurrections, & Rebellions, of Puritans against their Princes, & of the infinite deal of blood which hath been shed through this occasion. Muntzer taken and executed, and above a hundred thousand of his followers, slain in Rebellion against their Princes. pag. 218. In civil wars in France, in the space of three years, not so few as a hundred thousand men were overthrown. pag. 218.  
Of Puritan incensing the people against the civil Magistrate, and of the answer of two Puritan Preachers in Stamford, to the L. superintendant of Lincoln, opposing himself against their public Puritanical fast. pag. 223.  
The Rebellious intentions of Puritans openly certified, by sundry of their own books, entitled; Martin Mar-plelat; Mar-Martin; Work for the Cooper; The Counter-cuffe; An epistle to Huff, Ruff, and snuff; Hay any work; Miles Monop etc. pag. 224.  
A Description of the bloody spirit of Lutheran and calvinian Ministers. Sturmius sayeth; they condemn, banish, and nail to the Cross whom they please. reply. pag. 81. That if the Magistrate would but for three days lend them the sword, would ensue etc. ibid.  
Lanoy incensed the men of Rochel, to iterate their Rebellion against the King. reply. pag. 112.   

RESURRECTION.  
Luther saith of Caluinists; that, it is certain they tend to manifest Apostasy concerning this Article. pag. 16. Villagaignon of the Caluinists; the hope of life, not to belong to the bodies, but to the souls. ibid.  
Almaricus, one of Foxes Martyrs, held that there was no Resurrection of bodies. pag. 161. Others that no soul doth remain after death. pag. 162. At Geneva (to destroy Purgatory) they would have decreed, the soul to be extuinguished together with the body. ibid.   

RIDER.  
Rider compared to a Painter. pag. 70. Of the Pisillians, who armed themselves to a Conflict with the winds. pag. 71. Rider compared to a preacher called, seek here & seek there. pag. 261. Rider compared to some, who being wounded in their bowels, yet died laughing. pag. 290.  
Rider's words fitly agreeing with the words of the Heretic Dioscorus. pag. 291. Rider compared for his lying, to Stratocles. pag. 292. Rider no State Protestant. pag. 301. Rider fitly compared to Tarleton. pag. 362.  
How Rider reprehended Minister Hicox for keeping a Trull, and of the pretty quips passed betwixt them upon these words, Base, Counter, & Tenor. Master Sabinus Chambers testimony of Rider. Reply pag. 10. Rider used the very express words of the old Heretic Felix, saying; that he would be burnt and his Books, if any thing were written by him errenously. reply. pag. 14.   

SACRAMENT.  
How Heretics disannul the virtue of Sacraments. Zuinglius sayeth; that, it is the office of every Sacrament to signify only. pag. 10. Item he far preferreth the carnal and external Sacraments of the jews in the old Testament, before the Sacraments of Christ in the new Testament. pag. 177.  
Reformers affirm Sacraments neither fruitful nor needful, if otherwise we could be mindful of Christ. pag. 211. Others, that, about the word itself many tragedies are risen, which will not cease until the world do last. pag. 211. That it is a name proceeding from the mere folly of man. ibid. Carolastadius utterly rejecteth it. ibid.  
Alice Potkins, Fox's Martyr, denied all Sacraments, saying; there was no other Sacrament than Christ hanging on the Cross. pag. 308. How wonderfully Caluin and other Sectarists extol the mystery of the B. Sacrament. pag. 367.  
divers notable and worthy places out of Tertullian, Origen, S. Cyrill. S. Aug. and other very ancient Fathers, touching the wonderful care to be used, lest any of the B. Sacrament should fall to the ground. reply. pag. 60.  
Objections against the B. Sacrament answered. Whether the body of Christ may be eaten by dogs, Cats, or other beasts. pag. 58. Of the Sacraments in general. Sacraments not necessary to salvation. reply. pag. 68 Sacraments no means of grace. ibid.   

saint.  
Of the degrading of Saint Thomas of Canterbury by Henerie the 8. to be honoured in Ireland for a Saint. pag. 164. Caluin plainly teacheth invocation of saints. pag. 195.   

SAYINGS.  
The words of Menno giving the Bastanado to one of his soldiers for his railing. pag. 203. Stratocles' defence for his egregious lying. pag. 292. The answer of Socrates to the harlot Castilia. pag. 359.  
A notable saying of Varus Geminus to Augustus presuming upon the uprightness of his censure. reply. pag. 6. The saying of julius Cesar, when he had passed the river Rubicon. ibid. pag. 13. The saying of a Gentleman to a Piper, who always song one note. ibid. pag. 23.  
The answer of Titus Tacitus to Motellut, in defence of his silence. reply. pag. 29. The saying of Diomedes concerning haughty minded persons. pag. 30. A notable answer of S. Aug. to Faustus the Heretic, affirming he had the truth. pag. 49.  
The most memorable & courageous speech of S. Secunda, to junius Donatus, who caused her sister Ruffina to be scourged in her presence. pag. 63. A notable saying of S. Basill, of the falsely accused, and false accuser. pag. 96.  
The answer of the glorious Hormisda to the King of Persia, desirous to have him renounce Christian religion. pag. 100 The answer of the Emperor Frederick, being demanded which of all his fauourits he most affected. pag. 101.  
Isocrates saying, that the word of a King is more to be trusted then the oath of another. pag. 103. The answer of S. Basill to the Emperor Valens being solicited to some unlawfulness. pag. 114.   

SCOTS.  
Ireland in times past, the only known Scotland; assured by two kinds of proofs. Ep. Ded. par. 26. 27. 28. 29. Never King of Scots had any dominion peculiarly named Slotland in Brittany, whilst the Pictes had Kings. ibid. par. 35.  
The Scots utterly extirpated and abolished the name and offspring of the Pictes. Ep. Ded. par. 36. An universal rule to discern in ancient histories, a Scot from an Irish man. ibid. par. 37.   

SCRIPTURE.  
How the verity of many Books, Chapters, & Places of holy Scripture, are called in doubt by late Reformers. Luther; that the three Evangelists be Apochriphall. pag. 32. The Tower Disputation; that S. Luke's gospel is doubtful. ibid.  
Rider corrupteth the 6. of S. john, by adding the word Only. pag. 46. Zuinglius saith; that, Paul ought not to arrogate so much to his Epistles, as to think that all in them were true. pag. 152. Bu●er doubteth whether we be bound to believe absolutely, every thing set down by the Evangelists. ibid.  
Whitaker saith; We pass not for the Raphaell of Toby. reply. pag. 51. It savoureth I wot not of what superstition. ibid. I little care for the place of Ecclesiasticus, neither will I believe free will though he affirm it an hundred times. ibid. As for the Book of Maccabees, I do care less for it then for the others. ibid. judas dream of Onias, I let pass as a dream. All this he. Of particular places corrupted in the English Bible. reply. pag. 54.   

SCRIPTURE.  
Of the prohibition of lay people, to read the holy Scriptures in the vulgar tongue in S. Hierom and Tertullians' times. pag. 269. Item the reading of heretical books prohibited by Beda. pag. 270.  
Caluin saith; that, Satan hath gained more by these new Interpreters, than he did before by keeping the word from the people. pag. 270. Luther saith; that if the world continue any longer, it will be necessary in this matter, to receive again the decrees of Concils. ibid.   

SIN.  
How Reformers make God the author of Sinne. Let a man take his neighbour's wife, or his goods, either by force or fraud, because we can do nothing unless God will, or approve. pag. 154.  
If God were the author of Sin, what damnable conclusions would follow thereon. Reply. pag. 54. No Sins forgiven, but by being not imputed. reply. pag. 67. No Sins in any one justified, to need repentance, or to deprive from grace. ibid.   

SPIRITVAL RECEIVING.  
Absurd doctrine & contradiction of Protestants, about their Spiritual receiving. pag. 10. The Protestants receiving by faith, proved to be ridiculous. pag. 40. That spiritual things, may be received corporally and really, manifestly proved by sundry instances, pag. 43.   

SUNDAY.  
Puritans cause their servants to go to plough and cart on Christmas day, Reply. pag. 98. Only Sunday to be kept holy day according to the doctrine of Puritans. reply. pag. 97. & 98.   

SUPPER.  
Of the virtue and substance of the Protestants Supper. Proofs that Protestants neither have Christ Corporally, nor Spiritually, nor Faithfully, nor Figurativelie, nor sacramentally in their Supper. pag. 37. & 38.  
How Protestants agree together about this point. Almaricus saith, the body of Christ is not otherwise there, then in any other bread. pag. 48. Zuinglius; as the Emperor is in his banner. ibid. Caluin, Beza, Peter Martyr, and jewel, no otherwise in the Sacrament then in a sermon. ibid.  
Musculus saith; that, neither naturally, nor personally, nor really, nor corporally, nor spiritually, nor figuratively, nor significativelie is bread the body of Christ. pag. 252.   

SUPREMACY.  
Of the Supremacy of the Pope, and authority of the Church of Rome, confirmed by the testimonies of the ancient Fathers, & of Protestants themselves. pag. 240. divers other proofs for the Pope's Supremacy. reply. pag. 35. & 36.  
Of the new Oath of allegiance; and of the Pope's Breve, and Cardinal Beauties' letter. reply. pag. 109. 110. 111. & 112. What Sr. john Perrot said to a shrinking Schismatic, who accepted the Oath of Supremacy. pag. 115.   

TRADITIONS.  
Of divers things believed by Protestants, not contained in the written word of God. pag. 29.   

TRANSUBSTANTIATION.  
divers invincible proofs for Transubstantiation both out of Catholics, and also out of Heretics themselves. By S. Cyprian. pag. 128. By S. Bede. pag. 129. By Berengarius. pag. 303. By Wickliff. ibid. By john hus and others. ibid.  
That it is the custom in God's word, to call things altered, by their former names. pag. 90. What sundry sorts of most forcible words the ancient Fathers used to express Transubstantiation. pag. 128.  
Proofs of Transubstantiation, by S. Anselme. pag. 66. By Lanfrancus. ibid. By S. Ciril of Jerusalem. pag. 200. By Tertullian. pag. 244. By S. Damascen. pag. 255. By S. Ambrose. pag. 258. By S. Cyril of jerusalem. pag. 265. & 266.  
Of the change of substances, the forms remaining, proved by sundry instances. pag. 366. The flout of a Pagan, saying; an infant shrouded in a cake of flower, is given to them that are made Christians. pag. 370.   

TREASONS.  
Of sundry Treasons practised by Puritans against their Princes, King james our sovereign, restrained and endangered, by the treacherous practises of Puritans. pag. 224. Puritan for this fact, published a justification, under the title of, A Declaration of the just etc. printed anno. 1582. ibid.  
Primative Christians falsely accused by their persecutors of Treasons, as Catholics are at this day by Heretics. pag. 225. Of the dutiful and loyal respect of Catholics towards their Princes. ibid.  
The Treason of Puritans against his Majesty, in Rutheven, and in Striueling. reply. pag. 17. Puritan in France, Geneva, and Cabillon, not privately, but sinodicallie, resolved the kill of King, Queen, Princes and nobility. reply. pag. 69. The Queen Dovager then Regent, was rebelliously contemned and violently hastened to death. reply. pag. 69.  
By Puritans in Scotland, the King and Queen's Secretary, was killed in their sight. reply. pag. 69. The Queen, great with child of his Majesty that now is, designed to death with a Pistol, if it would have taken fire. reply. pag. 70. She forced to surrender her crown to a bastard. ibid. Lastly, exiled to her final destruction. ibid.  
His Majesty that now is, imprisoned by Puritans, censured by excommunications, and sought his death by the Earl Gowrie. reply. pag. 70. Finally, made him (as himself saith) a King without State, without honour, without order, where heardles boy●● would brave him to his face. ibid.   

VESSELS.  
Of the uses of consecrated Vessels of gold and silver proved by S. Aug. pag. 198. Also by Theodoretus, Prudent●us, and Theophilactus. ibid. By S. Chrisostom. pag 234. How pagan Emperors cried out in admiration at the sumptuousness of holy Vessels. ibid.   

UNCTION.  
Of the doctrine of Reformers concerning Extreme Unction, see Reply. pag. 68   

UNITY.  
Of the sweet Unity and agreement in doctrine, that is betwixt our late Reformers. The Lutherans in their public writings, condemn the Churches of England France, Flanders, and Scotland, and call their Martyrs, Martyrs of the Devil. pag. 158. The courteous entertainment of Lascus superintendant of 175. fugitives, at Coldigna in Denmark. ibid.  
Protestants assembled sundry times, and in sundry famous Cities, to join in a fraternal atonement, confess that there is no other hope nor help, but the hastining of the great day of judgement to shut up all their variances. pag. 159.  
Nicholaus Gallus saith; that, the contentions amongst us are not small, nor touching trifles, but of the highest atricles of Christian religion. pag. 172. The Lutherans say of the Caluinists; that, they give the lie to the Son of God. pag. 173. Tilman saith; that, they enforce themselves against the words of the Son of God. pag. 180.  
Heshasius saith; that, they blaspheme with an impudent mouth, the Son of God. pag. 180. Again; they blaspheme barbarously, and are culpable of the blood of jesus Christ, and are murderers of him. ibid.  
Luther saith. They will say any thing, boast of any thing, confidently affirm any thing, but prove nothing. pag. 296. And again Luther saith. Let no man●● leeve their Protestations, for it is certain that th' y lie, and lie again. ibid.  
Wigandus saith; that, they are neither flocks nor tow, but the capital points of Christian doctrine that they contend about. reply. pag. 50. Puritans say of the religion professed in England, th●t ●t is Antichristian, and none but betrayers of God do defend it. reply. pag. 39  
George Maior saith. The evangelical Doctors, do more brutallie and cruelly contend amongst themselves, than any barbarous Ruffians. reply. pag. 50. And the like hath Chitreus, another brother in the Lord. ibid.  
Caluinists to requite the Lutherans say, they have resuscitated damned heresies out of Hell. reply. pag. 56. And Lutherans again to them; The Caluinists have allowed for their Catholic faith, the heresy of the Arrians, Eutichians, Appolinarists, Tomotheans, Acephalists, Theodosians, Gaianits, and Macarians. Reply. pag. 56.  
john Scut saith; The Sacramentarian profession, is a jakes or sink of many heresies, & the last rage of Satan. reply. pag. 56. And the Puritans; That there is no right religion established in England. reply. pag. 68 That they be all Infidels, that go to their Churches. ibid. pag. 65. That it shall be easier for Sodom and Gomor in the day of judgement. ibid. That it is a very Babylon. etc.  
Again the Puritans say; that, the Protestant Ministers are dumb dogs; Idol shepherds etc. Reply. pag. 88 & 89. And finally, the variablnes of their doctrine is clearly manifested, by sundry examples of their own proceedings. reply. pag. 97. 98. & 99   

WICKED.  
Evident proofs that the wicked receive the body of Christ in the B. Sacrament. By S. Gregory, Theodoret, S. Chrisostom, S. Hierom, Origen and others. pag. 150. & pag. 212.  
Sundry pregnant inferences, upon Protestant suppositions, to prove that the wicked may eat the body of Christ. pag. 207. & 208. & 247.   

WORKS.  
Of good Works, see pag. 154.   

ZVINGLIUS.  
Zuinglius saith of himself and his brethren, that lechery had made them infamous. pag. 18. Zuinglius died in rebellion, armed. pag. 18. His epitath. ibid.  
How a black or white Adviser, appeared in the night to Zuinglius, and taught him how to expound the word is, in this is my body. pag. 104.    

An Errata of some faults escaped in the printing.  
IN the Epistle Dedicatory parag. 5. for notable, read not able. Par. 17. for Add not only, read, I Add not only. par. 19  
In the Advertisement to the Reader, par. 7. for them learned, read the learned. Par. 9 for obide, read abide. Par. 12. for our our Lady, read our Lady.  
In the Confutation pag. 3. for the 48. number, read the 34. number. Pag. 6. deal, the 1. untruth. pag. 7. add in the margin, number 11. Rider. Fitzsimons. and so consequenter to the 34. number. pag. 8. for en end, read intend. Pag. 16. for ad, read and pag. 19 for then read them. pag. 20. for binghter, read brighter. For dowke, read dark. ibid. pag. 24. For add. read and Pag. 29. for, that not, but, read that not I, but. Pap. 31. for dissensions, read dissentious. Pag. 29. for nor in any; read yet not in any. Pag. 34. for condemned, read commended. Pag. 38. for so, read to. For thy, read they. ibid. For any wise to consist, read any wise consist. ibid. Pag. 47. for he, read be. Pag. 51 for can be, read can not be. pag. 56. for this my body, read this body. Pag. 48. for doth is seem, read doth it seem. Pag. 87. for fignum, read signum, Pag. 132. for Damaso, read Damascus. Pap. 155. for stood horses, read stand horses. Pag. 166. for thus faith Church, read thus saith the Church. Pag. 184. for shll eat, read shall eat. Pap. 191. for urgerd read urged, Pag. 199 for herb, read herbs. Pap. 211. for befott read besott. Pap. 213. for tear to, read to tear. Pag. 261. for woe for pointing, read who for pointing. Pag. 262. for port of those words, read part of those words. Pap. 312. for Rider reply, read Rider replies. Pap. 339. for guggling stuff, read juggling stuff. Pap. 340. for facultatem prabeat, read facultatem prebeat. Pag. 342. for illus, read illius. Pag. 344. for any great forwardness, read any great frowardes. Pag. 364. for all to have abused, read also to have abused. For if by your cursing, read if by your coursing. ibid. Pag. 388. for mare added, read more added.  
Reply pag. 33. for from other perfections, read for other perfections. Pag. 62. for if forged, then is it calumny, read if forged secretly, then etc. Pag. 94. for several courls, read several courts. Pag. 105. for more than so years, read more than 50. years. Pag. 113. for that lawncing, read yet glawncing.   

The Corrector to the Reader.  
GEntle Reader, there are some other faults which presuming upon thy courtesy I omit to amend, as some times in some word, one letter for another: sometimes one letter to little, in a word: and somt mes one let●er to much. If likewise thou find any greater error, I pray the● t● pardon it, because I never had in two years' space, that this work was in printing; the help of the Author to read or peruse any one sheet of all the labour. Vale.   

A TABLE OF THE CHAPTERS CONTAINED IN THE FIRST VOLUME Entitled; A Catholic Confutation. etc.  

THe Epistle Dedicatory to the Catholics of Ireland, of all estates and degrees.  
An Epistle of the Author to Master john Rider.  
An Advertisement to the Reader.  
A Catholic Confutation of M. john Rider's claim of Antiquity. pag. 1.  
Whether Romans and Catholics be not all one. pag. 2.  
Whether Roman Priests be Catholic Priests. pag. 2.  
Whether the cause of omission of my Preface be truly alleged. pag. 5.  
Whether by Christ's being in heaven, his real absence from the Church is proved. pag. 7.  
Whether corporal Communion doth exclude spiritual Communion. pag. 8.  
Whether our receiving by faith, be only a figure. pag. 9  
Whether any ancient writer, alloweth or mentioneth, corporal receiving. pag. 10.  
Whether our Religion be wicked and damnable, if the antiphonary was corrected. pag. 12.  
Whether wickedness of Prelates, be a lawful condemnation of any Religion. pag. 13.  
Whether any late Reforming patriarchs were of commendable life. pag. 14.  
Whether S. Bernard reprehended Catholics or Protestants of strange digressions. pag. 19  
Of many extravagant digressions for want of matter. pag. 20.  
The Preface in effect, which was concealed by M. Rider. pag. 25.  
Whether it be not all one to say, Scriptures or Fathers to be for any opinion: as to say, the Scriptures and Fathers to be for the same. pag. 27.  
Whether all Belief be contained in the written word of God. pag. 29.  
Whether M. Rider hath condemned his Church, to be base, bastard, and counterfeit. pag. 30.  
Whether we have changed the state of the question or not: and whether the Real presence was ever denied by Protestants. Whether Protestants do not falsely claim the term, Spiritual. And whether all the terms of their Supper be not redeemed from them. pag. 36.  
The first proof of Catholics for the Real presence, out of the 6. of S. john p. 39  
How sacred Scriptures are exorbitantly depraved. pag. 42.  
Whether M. Riders unanswerable argument, be not unanswerable even by a child, to M. Rider infamy, pag. 46.  
What the benefits are of the Protestant Communion, and how they frustrate all Sacraments. pag. 47.  
Whether there be any opposition betwixt our Sacrament and Christ; And whether by entering into our stomachs, Christ be pained or hurt. pag. 50.  
Whether Christ treated of the Eucharist in the 6. chapter of S. john. pag. 52.  
Whether every Spiritual sentence or mention, be a denial of corporal and Real. pag. 56.  
How and when M. Rider itterateth strange deductions arguments, and reprehensions. pag. 59  
Whether Christ's words teach Christ's flesh to have been given only on the Cross. pag. 62.  
The second part of the Catholics first proof by Scriptures. pag. 65.  
Whether the Popes and Church of Rome, do in their decretals deny Christ in the Sacrament, to be the same that was borne of the Virgin Marie. pag. 66.  
Of M. Rider's Arguments and their sufficiency; And how the 6. Chapter of S. john doth belong to the B. Sacrament notwithstanding it was before the Consecration. pag. 70.  
The third part of the Catholics first proof by Scriptures. pag. 71.  
Whether the words, Behold thy Mother, had one like sense with the words, This is my body. pag. 72.  
Whether Christ's words do testify a change of nature; And whether it was prophesied. pag. 73.  
When M. Rider citeth or omitteth our Authors. pag. 75.  
What blessing in the Sacrament is commendable. pag. 79.  
That Protestants by their own principles can not affirm Christ our Saviour, not to be spiritually itself in the Sacrament; Also that S. Aug. disproveth them. pag. 83.  
How dishonestly S. Ambrose is treated by M. Rider. pag. 86.  
How the Father's granting a Figure, yet deny a Figure as it is taken by Protestants. pag. 89.  
How Caietan and the Master of Sentences, are by him falsified. pag. 99  
Of the Circumcisions being called the Covenant, and the Paschal Lambs, being called the Passover: as if the B. Sacrament no otherwise is to be called the body of Christ. pag. 103.  
How M. Rider doth avoid our objections, that they accept of the Sacraments, no better then of bare figures. pag. 107.  
Whether Consecration be a new term. pag. 110.  
Whether there can possibly be any discord amongst Catholics in points of belief. pag. 111.  
What the true Consecration is which the Gospelers teach; And whether it be according to Christ's institution. pag. 121.  
Whether Transubstantiation had been anciently known; And whether new names may consist with old doctrine. pag. 125.  
What the sense of Transubstantiation is, and how old it is. pag. 128.  
Whether the Article of Christ's Ascension, be not rather a proof then disproof of the Real presence. pag. 131.  
An examination of protestantry concerning the twelve Articles of Belief in general. pag. 133.  
An examination of protestantry concerning the twelve Articles of Belief in particular. pag. 139.  
Whether Transubstantiation be but forty year old. pag. 166.  
The fourth part of the Catholics proof by Scriptures for the Real presence. p. 181.  
A discovery of more puritancy in M. Rider; And of Puritan Protestations how they are performed. pag. 183.  
Whether the vulgar latin translation of the Bible, be to be preferred to all other translations. pag. 186.  
Whether Masses be said to Saints; And whether it be dangerous now a days to honour Saints. pag. 194.  
Of his cruel threat against the Mass. pag. 196.  
Whether Chalices were anciently consecrated, and of what matter they were made. pag. 197.  
Whether the wicked receive Christ or no. pag. 204.  
Whether it be treason to break Images. pag. 210.  
The last part of the Catholics proof by Scriptures for the Real presence. pag. 214.  
A necessary digression, containing a declaration what Puritan are, and what they teach and pre●end. pag. 217.  
Whether M. Rider be a Puritan. etc. pag. 228.  
The second proof of Catholics for the Real presence, by Concils and Fathers; By the Council of Nice. pag. 237.  
The second part of the second proof; By the Council of Ephesus. pag. 239.  
The third part of the second proof, by Tertullian. pag. 242.  
The fourth part of the second proof by S. Cyprian. pag. 245.  
The fifth part of the second proof, by S. Hilary. pag. 248.  
The sixth part of the second proof, by S. Athanasius. pag. 251.  
The second parcel of the sixth part. pag. 252.  
The third parcel of the sixth part of the second proof. ibid.  
The seventh part of the second proof, by S. Damascen. pag. 254.  
The eight part of the second proof, by S. Ambrose. pag. 258.  
The ninth part of the second proof, by S. Chrisostom. pag. 261.  
The tenth part of the second proof, by S. Cyrill of Alexandria. pag. 264.  
The 13. chapter of the 4. book of S. Cyrill faithfully translated, to testify the fidelity of Protestants citations. pag. 205.  
The eleventh part of the second proof by S. Hierom, wherein is discussed, whom, and how, we allow and disallow to read Scriptures and Heretical books; And whether Protestants or we, do most symbolize with jewishness. pag. 268.  
The twelfth part of the second proof, by S. Augustin. pag. 275.  
The last part of the second proof by S. Leo. pag. 282.  
A confirmation of all our former doctrine by the Disciples of the Apostles, martial, Anaclete, Dionise. etc. pag. 288.  
A conclusion of these two several proofs, out of Scriptures and Fathers. p. 251.  
The third proof, that the chief Protestants did believe the Real presence, and alleged all the Fathers for the maintenance thereof. pag. 296.  
How our opinion, the Sacramentarian opinion, and Luther's opinion are reported. pag. 298.  
Who are indeed Protestants, and wherefore so called. pag. 300.  
The second part of the third proof, how English Protestant Martyrs confessed the Real presence. pag. 304.  
Of M. Rider's binding himself to consent with the first Protestant Martyrs; And of how many and monstrous beliefs he maketh himself thereby. pag. 307.  
Of Kemnitius citation out of S. Ambrose, and Eusebius Emissenus. pag. 314.  
Whether Kemnitius allowed external Adoration; When Pixes began; And of the triumph of Corpus Christi, feast. pag. 316.  
How M. Rider behaveth himself towards Acts of Parliament; And of his impugning Communion under one kind. pag. 321.  
Whether Continency of the Clergy was anciently commanded. pag. 325.  
Whether we forbidden Marriages, or Meats. pag. 327.  
Whether Tertullian did write to his wife; And whether he were for, or against priests Marriages. pag. 328.  
Whether S. Ignatius did favour Priests Marriages; And whether the Apostles were married. pag. 329.  
Whether all that may not contemn their wives, may converse with them carnally; And whether sometime married men may not be Priests. pag. 331.  
Whether Paphnutius persuaded the council of Nice to allow Priests to marry. pag. 332.  
Of M. Riders grant of the council of Nice to be ours; And his claim of predecessors in Ulster. pag. 334.  
Whether S. Chrisostom and S. Gregory allowed Priests Marriages. pag. 337.  
Catholic doctrine of the not marrying of Priests. pag. 340.  
Whether Sectarists or Catholics be greater discommenders of Matrimony. pag. 343.  
Of Priest's marriages in the Oriental Church; And of late Sectarists seeking their favour. pag. 347.  
Whether ancient deniers of the Real presence were condemned as Heretics. pag. 350.  
Berengarius his recantations and condemnations. pag. 355.  
Of many miraculous testimonies of the Real Presence. pag. 358.  
What Miracles are reproved by Catholic writers. pag. 362.  
Whether M. Rider understandeth any hard Latin. pag. 368.  
Whether Eusebius affirmed true Miracles to have ceased. pag. 370.  
Whether Christ being a man, may notwithstanding appear in the likeness of a child. pag. 371.  
How ancient the Mass is. pag. 372.  
Whether S. Ambrose esteemed it a miracle by the B. Sacrament, that his brother was not drowned. pag. 375.  
Whether Crosses, Holy bread, or Agnus This, be allowable. pag. 377.  
Whether M. Rider, or I, do misreport the relation of Sozomen. pag. 380.  
Of his evident depraving Gods word. pag. 381.  
Whether Crantzius be belied by M. Rider, or me. pag. 382.  
Whether Optatus commended or condemned protestantry. pag. 384.  
Whether the Puritan Church hath the sincere preaching of God's word, & lawful use of the two Sacraments. etc. pag. 385.  
Whether S. Gregory Nazianzen believed the Spiritual, Corporal, and Real presence. pag. 338.  
Whether in wisdom we should by M. Rider be provoked to Miracles. pag. 389.  
How suitable the last words of M. Rider are to them of ancient Heretics. pag. 391.  
The Conclusion. ibid.    

A TABLE OF THE CHAPTERS CONTAINED IN THE SECOND VOLUME Entitled; A Reply. etc.  

A Reply to M. Rider's Rescript. pag. 1.  
1. Title, concerning the inscription of M. Rider's Rescript. pag. 1.  
2. Title, whether it be true that I used sleights and delays to confute M. Rider. pag. 5.  
3. Title, whether M. Rider's pretence concerning the legible Copy be true. p. 8.  
4. Title, whether it be true that I refused to stand to the arbitrement of the College. pag. 11.  
5. Title, of the villainy and iniquity of these Puritans in this judgement. pag. 16.  
6. Title, of other untruths and false vawnts of M. Rider. pag. 21.  
7. Title, whether the corporal presence of Christ wis hatched 1200. years after Christ. pag. 24.  
8. Title, whether Beda be falsified concerning Scriptures in the latin tongue. pag. 25.  
9 Title, whether Caluins' confession (that the ancients a thousand three hundred years past, commended prayer for the dead) be true. pag. 27.  
10. Title, whether it be true that I misaledged Fathers, and alleged fables, to confirm the worship of Images. pag. 32.  
11. Title, whether the Mass now used in the Church of Rome, was known to the ancient Church. pag. 33.  
12. Title, whether my proofs of the Pope's Supremacy, speak of the first five hundred years. pag. 35.  
13. Title, of M. Rider's blaming my omissions, and attainting Luther of heresy. pag. 37.  
14. Title, upon the residue of the Rescript to the end. pag. 43.  
To the temperate Protestant Reader. pag. 46.  
An Advertisement to M. john Rider himself. pag. 57  
A testimony of Henerie the fourth, the french King, of the integrity of jesuits. pag. 72.  
An exhortation to the constant Confessors of Christ now afflicted for Religion. pag. 76.   
FINIS.   

A REPLY TO M. RIDER'S RESCRIPT. AND A DISCOVERY OF PURITAN PARTIALITY IN HIS BEHALF.  
TOGETHER WITH. A brief narration why this Author himself, renounced protestancy. With sundry important reasons, tendered by him to the temperate Reader.  
ALSO. An Answer to sundry Complaintive letters of afflicted Catholics. Declaring the severity, of divers late Proclamations; As, of the speedy banishment of all Priests; Of death to them and their receivers, if any remained; Of the oath of Allegiance; Ransacking of Pursuivants; And of utter ruin, to any professing Catholic Religion.  
AND Finally; A friendly Advertisement to M. john Rider himself.  
At Rouen. Anno 1608.   

A REPLY TOM. RIDER'S RESCRIPT. AND A DISCOVERY OF PURITAN PARTIALITY IN HIS BEHALF.  
I being, unfeignedly disgusted, 
Fitzimon.  in the traversing of M. Rider's untruethes, as being a subject, loathsome to any religious disposition, & prejudicial to other more convenient employments; and having dispached myself of the Refutation belonging to his Caveat; I thowght to take no acquaintance of his last Rescript, but to leave him a spectacle to God, Angels, and Men, by the only manifestations in such my answer already imparted. But, perceiving his said Rescript to be brief, and only to huddle up controversies by me already discussed; I will shape him, a further succinct disproof; yet not only of him, but also of the censure of the Puritan Collegists of Dublin. How I showld name this his pamphlet, I long dowbted, till at leingth, I found an occasion of naming it Postscript, or Rescript, in thes his words of his Caveats preface. My next treatise shall manifest it to the world by way of a postscript, to which I will annex a rescript. What was promised in those words, was performed Riderialy. What I sought for, to wit the title of this discourse in those words is tendered. Rescript it seemeth rather to be termed, as containing often rescription, and reiteration of the same things.  
1 TO ALL PRIESTS, JESVITES, AND TO ALL OR ANY, 
Rider.  that are so ordained by Roman authority, or that favour the same; the grace of God's sanctifying spirit touch your hearts, that you may see the feeble foundation of your new sandie-superstition, and turn to Christ's ancient Apostolical Religion.  

1 Title. Concerning the inscription of M. Rider's Rescript.  
1 IT is by M. Rider, made a reproach, that priests, 
Fitzimon.  and jesuits are ordained by Roman authority. A happy reproach; and more desyrable, than the titles of potentates. For, priests can not take that honour to themselves, saith the Apostle. 
Heb. 5.  And from whom cold they more fitly receive it, then from him, whom S. 
S. Ambros. in come. ad 1. Tim. 4.  Ambrose assureth to be rectorem domus Dei, que est columna & firmamentum veritatis: the ruler of the house of God, which is the pillar and firmament of truth? whom justinian the Empereur termeth, primum omnium sacerdotum; 
Iust. in Authenticis de eccles. titulis. collat 9 Conc. Chalced. Act. 16  the chief of all priests; caput omnium sanctarum ecclesiarum, the head of all holy Churches. Whom the whole Calcedonian Council in the year 480, entituleth, caput universalis ecclesiae, the head of the universal Church. To whom S. Hierome boasting professeth; Beatitudini tuae, 
S. Hier. ep. ad Damas.  id est Cathedrae Petri, communione consocior; To thy Beatitude, that is to the chair of Peter, I am consociated in communion. Is not this rightly to incur the curse uttered by the prophet isaiah? woe to you that call evil good, 
Isa. 5.  & good evil: putting darkness as light, and light as darkness: putting bitter as sweet, and sweet as bitter. For what these Reforming men account honourable, 
Io●. 10.1.  to enter into the flock and not by the door, and contrariwise dishonnorable to be ordained by Roman authority; Truth, and owld Christianity, thowght thereof the contrary; to wit, such supposed dishonour, to be (as appeareth) most honourable, and their pretended glory to be most inglorious. For thereupon Optatus in way of disdain said, 
Optat. de persec. vand. l. 2.  to the Donatists: vestrae cathedrae vos originem reddite qui vobis vultis sanctam ecclesiam vindicare; declare to us the begnining of your sea, you that arrogat the having of the holy Church.  

S. Cypr. l. 1. ep. 6.  And S. Cyprian in like manner upbraided the Novatians, quia nemini succedentes à seipsis ordinati sunt; because succeeding none, they were ordained of themselves. In deed it is an heretical honour, of Victor the Donatist, 
Optat l. 1. con. Parm.  to be a son without a Father, a soldier without a Captain, a disciple without a master, a follower without a predecessor.  
According to which honour, if M. Rider willbe a Lutheran, he can name his ordination first from Luther, from him to Melancthon, from him to Pomeran, from him to Mayor, from him to Schlusselburg; if a Caluinist, he may begin at Farell, from him to Caluin, from him to Beza; if a zwinglian, from him to Bullinger, from him to Peter Martyr, from him to Gualther; if a Puritan, from Cartwright, and so one end. ye, if he be a Puritan, as he is openly detected to be, 
Dangerous positions pag. 113.  he is bound to renounce all other ordnance, as the Donatists renounced all other baptism than it which was administered by them of their own sect (as the deposition of Richard Haugar manifesteth) but it alone which is according the presbyterial discipline. But what needeth this circuit? M. Rider saith, as is often showed, that all Christians are priests alike, and consequently it importeth not whether he be ordered, or not ordered, in Rome, or in the class of Northampton, Warwick, or London, where puritancy was most in fashioning. So then we must let him remain, disordered, or inordinat, as best liketh himself: since that he abideth not but to be out of the jurisdiction of that Church, of which said S. Hierome, above a thousand years a go, 
S. Hieron. in ep. ad Damasum.  qui extra hanc domum agnum comederit, prophanus est. Qui tecum non colligit, spargit. He that eateth the lamb out of this house is profane. He that doth not gather with thee, doth scatter.  
But because, as to other phrases, so to this of sandy superstition, M. Rider is tied: choosing rather to be variable in his belief, then in his phrase; we must once at least examine the reasonableness thereof. First then I find in our Saviour a saying (whereupon it may seem that M. 
Mat. 7.16.27.  Rider hath ground these terms) Every one that heareth these my words, and doth them not, shallbe like a foolish man, that built his house upon the sand, and the rain fell, and the fludds came, and the wynds blue, and they beat against that house, and it fell, and the fall thereof was great. This may in deed belong to that profession, 
Mat. 16.  which is not built upon the rock against which the proud gates of hell can never prevail. Such are they that build not upon the Church of Rome, which S. Cyprian, S. Hierome, Arnobius, Hippolytus, 

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, etc. do term. Cathedram Petri, locum Petri, sedem Petri, the cheyre of Peter, the place of Peter, the seat of Peter. To which Church, for the promise made to Peter, that the gates of hell showld never prevail against his faith, saith S. Cyprian, ad Romanam fidem, perfidiam non posse habere accessum; To the Roman faith error not to have accesses. And of which Church, saith S. Augustin, upon the same assurance of our Saviour: Ipsa est Petra quem superbae non vincunt inferorum por●ae, this is the rock, which the proud gates of hell can not surmownt. Which also time itself demonstrateth true, only of the Roman Church, obtaining, (saith again S. 
S. Aug. de utilitate Credendi. c. 17.  Augustin) the top of authority, frustra circumlatrantibus hereticis, heretics in vain barking round about it; together with Infidels, Turks, jews, ambitious Emperors, and malignant Emulatours. So that the event confirmeth the words of Christ to be true; and the words have performed the truth of the event, that to build upon the Church of Rome, 
S. Math. 7.25.  is to build like the wise man, upon the rock; and the rain fell, and the fludds came, and the winds blue, and they beat against that house, and it fell not, for it was founded upon a rock.  
Who then must be the builders, upon the sands? all they that are not in the foresaid Church, that is founded upon the protected rock of Rome. For, the rain falling from above, (that is the decrees of the Catholic Church) doth wash, and waste away, all their fanatical fantasies: as appeareth by induction in the heresies of the Arians, Pellagians, Donatists, etc. The fludds (that is the succession of time, over viewing the fruits of their lives, and doctrine) do bear away their piles and props of estimation, whereupon their hypocritical building consisteth. The wines, (that is their own mutual contradictions, and contentions) do ruin and prostrate the haughty habitation, and bring it as a second proud tower of Babylon, by disagreeing tongs, to utter destruction, yea and oblivion. This we have perceived from the beginning, in all buildings, and frames, erected besyd the rocK of the Roman Church: that now we can not dowbt of the like destruction, to them of these times; which already we behowld to crack, and sunder, in their foundations; by disliking their scriptures, sacraments, service, communion books, ceremonies, translations, and in vain forming, reforming, deforming them, as always learning and never attaining to the knowledge of truth. 
2. Tim. 3.7.  So that we may well say, and they in shame can not deny it; that all the figures of their figurative opinion, like letters, and lines, drawn in sand, by such vain, fludds, and winds, are daily defaced, and already utterly forgotten in many provinces, where they vainly thowght to have had stidfast foundation. Thus much for the title.  

Rider.  2. GEntlemen, It is not unknown unto all, or most of you, that in Septēbre● 1602. my Fryendly Caveat to Ireland's Catholics, against the insufficient answer & proofs of Master Henry Fitzsimon jesuit, touching the Corporal presence of Christ's invisible flesh in the Sacrament of the Lords Supper, presented itself to the view and censure of the world: which being also delivered to Master Fitzsimon his hands, he promised a present confutation if I would procure his Nephew Carry to be his Clerk to engross the same: which presently I obtained of the right Honourable the Lord Lieutenant, and within fifteen days after coming to Master Fitzsimon, he showed me twelve sheets or thereabouts, written in confutation of my work, promising me that within a month, I should have a perfect Copy of the same. But what shifts and delays since he useth to keep it from my particular view, which he offereth to most men's fight, I had rather his letters if need be unfold them, then I writ them: proclaiming still with his stentorian voice, to every corner of the kingdom, That Rider is overthrown horse and foot: which when some of his best favourites had told me, I urged him then more earnestly, assuring him unless he gave me a Copy, I would recall his Clerk.   

2 Title. Whether it be true that I used slights and delays, to confute M. Rider.  
2 HE that appealed to S. Vincent Lirin. 
Fitzimon.  as to one that did adward the title of Catholic to Reformers; to S. Bernard, as one that did disprove the supremacy of the Pope; and now in his title alluded to our foundation as forsooth upon sandy superstition, and the same, new; all men may know him to be inconsiderate, or ironical, in speaking of all things contrariously, and perversely. Will you behowld him to follow on in the same tenor?  
He telleth first, that upon the view of his book I promised a present confutation, but that after I used many shifts, and delays, to keep it from his particular view, and yet blondred abroad in a stentorian voice that Rider was overthrown, horse, and foot.  
Of all which, nothing is true, but that I promised a present confutation of his Caveat. Of the residue, part is improbable, and part impossible. For it is improbable, that I being close prisoner in the castle of Dublin, showld proclaim, in a Stentorian voice, to every corner of the kingdom, that Rider was overcome. And how cold M. Rider persuade himself, that I together was in the Castle (from which he knew I did never in five years depart) and also abroad in every corner; he not being able to believe, that Christ himself, can together be in many places? Or was my voice there, without my person? or was my agents for me, none having access to know my mind? But this hyperbole, or amplification of his; came from fear, and guilty conscience; because, quod metuit auget, that which one feareth he augmenteth: 
Seneca in Agam. Cic. pro Milone.  & penam semper ante oculos versari putant, qui peccaverunt: and they always think their punishment before their eyes, that have offended. He knew good occasion of fearing that all men did discourse of his confutation, and so affirmed that I had done what I cold not do, although I would.  
And as I said, it is impossible, that I showld use sleights and delays to make my word good, considering thes two requests, the one to the L. deputy: the other to the puritan Collegists, that they having me in their hands, would be arbitrers in our cause; and being so impartial toward my profession, yet that so soon I offered to stand to their arbitrement, and any arbitrary penalty they showld denownce, if I did not make my word good. The letters to both contained as followeth. First it to the L. deputy, Earl of Devonshyre, verbatim in this manner.  
Right honourable our most singular good Lord, occasion of my presuming to write to your honour, is tendered by M. Rider's book, in which it pleaseth him to specify my name. He hath chosen your honour, and the rest of her majesties privy council, to patronise his labours, and I also for my part refuse not to abide your honours censure and arbitrement. What Varus Geminus said to Augustus, they that durst plead in his presence were ignorant of his greatness, and they that durst not of his benignity; I may conveniently invert and apply to your Lordships: they that adventure to stand to your arbitrement, are audacious toward your profession, and they that do not are timorous of your disposition, and uprightness.  
We are at issue (in a matter of fact, as was lately in France before the king, betwixt both professions) that they of us are to be taxed for impostors, who in our labours have wrested, perverted, and falsified, the primative fathers of the Church: which may easily be discerned, both by only perusing the volumes of the fathers, and by verdict of all chief Protestants in the world, whom we undertake to testify the foresaid fathers to stand with us against M. Rider.  
Vouchsafe of your especial affability but one half days trial, and it shall appear that either he is, of whom Homer latinized, speaketh, Ille sapit solu●, volitant alij volut umbrae: or for his presumptuous dedication of his book to your honours, that he deserveth to be treated as Aristo, whom the Athenians punished for unworthy ●reating their commendations; or as the seely Po●t, whom Lucius Silla both warned and waged never further to write; or lastly as Ch●rilus, whose verses Alexandre considering, and finding but seven good, adwarded for each of them a piece of gowld, and for the residue so many buffets.  
I truly am of S. Gregory's mind, saying: Who unless weak, wowld not contemn the teeth of this Leviathan, unless the terror of secular power did maintain them? It is a double drift for what these persuade by flattering words, those do enforce with smarting swords. Deign noble Lord, but to suspend so long the sword, and faintness, and falsehood in this matter will soon be revealed. God almighty preserve your Ho: to his and your glory.  
From the prison 28. Septem. 1602. Your Honour's humble client to command assuredly in Christ. Henry Fitzimon.  
This letter being delivered within 10. days after that M. Riders. book came into light; the most honourable Deputy being of fervent desire to further the disputation, sent for M. Rider, showed him the letter, and finding him relenting from the point, he sent me word by M. Henry Knevet his gentleman Usher, that if I would in deed come to trial, the only means to be, to entreat them of the College upon the credit of their cause, and champion, to sue for such disputation, and they themselves to be Vmpyers. A hard condition, but necessary in that place and tyme. So then in great distrust of others, but without all suspicion in myself, (for what enemy would betray another, appealing to his fidelity?) I wrote this letter following to them of the College, but endorsed to D. Challenor.  
Wor. Cousin. 
The Letter.   
Great men in confidence of their cause have resigned their conference and controversy to unequal judges, in sundry respects. Origen submitted his proceed to one Infidels arbitrement, and prevailed against five adversaries. So Archelaus bishop in Mesopotamia, by like arbitrer, did vainquish Manes. So lastly did the Israelits surmownt the Samorits. By whose example, I have adventured to appeal unto, and endure, your, and the College adwardisement, in this controversy betwixt M. Rider, and me: that whither of us hath perverted, dissembled, or denied the effect and substance of authors by us alleged, concerning the consent of Antiquity in M. Rider's cause, or mine, must stand to any arbitrary reprehension, and condemnation it shall please you to denownce. Wherefore I crave, that it will please you to certify, whether you will deign to be Vmpyrs, to adward according to equity, and indifferency.  
Whereunto, that you condescend the rather, I advouch, and so Godwilling will manifest, that also all chief Protestants in the world do stand with us in this controversy confessing the ancient Fathers to be ours, and opposite to M. Rider.  
Let not my extraordinary confidence procure any inconvenience or pulpit commotions and exclamations, that posterity may understand our courses to have becomed Christians. I expect your answer, committing you to God with affectionate desyers' of your happiness.  
7. Novemb. 1602. Yours to command in Christ. Henry Fitzsimon.  
To this letter, I received a mere puritanical answer, full of sugared affected words, vainly applied, and all the matter wreathed in obscurity, with this only parcel to the purpose.  
Concerning the judgement that you would have our College for to yield, 
The Answer.  as tuoching the cause between M. Deane Rider, and you, (provided always that you make us no party) when we shall see your books, and have some small time allowed to compare the same, by the mercy of God we promise faithfully to perform it, without all respect of person, and partiality to the cause. And I would to God, that what effect Eutropius found, and those that vouchsafed them selves to be hearers of his judgement, the same, such among any of us might feel, and find: that do ere from the truth of God, of Ignorance or of knowledge; for the Lord's arm is not so shrunken in, but that he may make us yet of a Saul a Paul. To whose grace I affectionately leave you.  
novem. 9 1602. Your Cousin, desiring in Christ you may be his brother. L. Challenor.  
Behowld the Puritans letter (in style, and pointing; of themselves) to testify to all the world, that I being in prison, (not being able to shrink out of their hands, or punishment, whensoever it showld please them to cite, or condemn me) yet did proffer, urge, and importunate, the being confronted to M. Rider, in manner aforesaid! Let any therefore judge, how Riderly it is assured, that I sowght many sleights, and delays, from coming to this conflict.  
Only I request all Readers to retain in their mind, the judgement by me appealed unto, to have been concerning the allegations that M. Rider falsyfied, depraved, and denied, as well his own as mine, in maintaining that the ancient Fathers stood for Protestants, and not for Catholics. Such to have been the state of the question, from the beginning, both his first challenge, and these two appeals of mine, and his own confession following do evidently certify.  

Rider.  3 Wherevupon within two days after, (being in May last) he sent me by his Clerk a scroll blotted, interlined, crossed, and unlegibile, assuring me not withstanding, within three weeks after, to have a perfect Copy, which now being ten months since, notwithstanding my many letters, more messengers, and twice myself desired it, yet I cannot get.   

3. Title. Whether M. Rider's pretence concerning the legible copy, be true.  

Fitzimon.  3. TO make M. Rider confute himself, I will allege certain of his words in his dedicatory Epistle, to the Lords of the Concil. They (saith he speaking against them that did contemn his writings) that will censure before they see, are like such wisemen, as will shoot their bolt as soon at a bush, as at a bird. Now a little after in this place, talking of my copy, he saith: the highest in the land had a view of his scroll, and the reverendest, and learnedest diligently perused the same. What their opinion was of it, I silence for a season. By thes two clauses, say I, either M. Rider must confess that my copy was legible: or that the highest in the land did not peruse it diligently: or if they showld censure it without such perusing it as being legible; that by his saying they can be no wiser in that, than such wisemen as censure before they see, and shoot as soon at a bush as 〈◊〉 a bird. If he can gambole over this block, without breaking the shins of his pretence, he shall have my suffrage to bear the ball on shrove-tewesday.  
Concerning the copy by me exhibited to M. Rider, you may understand, that when I perused his Caveat, and at the first sight, considered his spirit to say any thing for his reputations' sake, and accordingly to aver the most desperate untruethes that any bearing countenance of a man, might utter; I wroote to him the very next day, in most instant and enticing terms, that if he had any courage in his cause, he showld procure me one to extract my lucubrations, and I would with unexpected speediness make notorious our several dealings. He no sooner required it, than it was granted, & withal a warrant to protect any else that would dispute with him, and that the printer might publish his and my intermeddlings. As he confesseth, within fifteen days, I had dispatched twelve sheets in refutation of his Caveat, of which, during his being present, I read part to himself, and proffered in the place to show the authors themselves correspondent thereto. He absolutely refused all examination, and disputation, (for as both the Constable and his own man Venables will not deny, he never came at me, without a covenant, that we showld not confer in any matters of learning; to which his own testimony following, accordeth, that in words I showld be to hard for a hundred) requesting that reciprocatly, we showld communicate our arguments one to another, and conjointly imprint them at our several expenses. To this I willingly accorded: God doth know, not upon any presumption of my talents, but only upon the assurance of the Catholic belief. Whereupon I being founded, although being the meanest of a thousand, and as a man of straw, yet in that height was more dreadful to them then any scarecrow in one open field to the dastard fowl.  
After this mutual promise, his mind being troubled with what I had then showed to him, he cold never abide that I might enjoy the use of the print, always alleging, that according to my promise he must first have perused what I would print.  
By this means, retracting his reciprocation to me for equal dealing, it was his ordinary refuge in all assemblies, that I might print what I list, if I would first present him with the sight of my writings. So then the 4. of February following in the same year according to their date (my copy containing two quyers of paper) having first kept an extract for myself, I had another copied out and delivered to him. judge also whether it was a reprehensible delay, to spend four months in the making of as much as replenished two quyers of paper, and in re-copying the same in as many quyers. All these pains and charges must I have been at, he having upon me the wring vie, and following it eagerly, that if I would not sustain, I showld lose my game.  
Now what excuse think you, cold further be invented? forsooth my copy was not legible. Yet you lately have seen him say, that it was, and it was not; it was not, and it was. And after, you shall further behowld him assuring, that it hath this, and it hath not that; and taking upon him, to tell many legible points thereof. Notwithstanding, the print was debarred beyond all promises: yet thereby if he would suffer my travails to have passed, it both might be legible to his heart's desire, and he not pointed at for not daring to answer objections against his Caveat, unless he might first have them a time, to be well considered. Which fowl imbecility in a professor of learning, his own master in Oxford (at this time my dear brother,) M. Sabinus Chamber doth testify to have been anciently in M. Rider. These are his words under his hand. M. john Rider, came to me to Oxford, about the beginning of lent; (as I remember in the year 1581. recommended by my awnt, by whom he was then maintained. He remained there till the act, which is celebrated always in summer, ordinarily after the 14. of julij. I none, and the same year, he passed bachelor and master of Art, by means of I know not what juggling, and perjury. I never had any scholar more indocile, and unskilful. Before his awns●ering, I must have instructed him in all that I would oppose; and yet the next day, he was never the wiser. The kind offices that my awnt, & I did him if he deny, he must be profowndly impudent. This I testify under my hand. At Luxenburg, 24. Decemb. 1604.  
In the end, he saying, that the chief point of my Profession is Verba dare, to delude; for justifying of himself, he propowndeth demands: which being examined, will show the former declaration to be true; and it will appear to contain nothing, but a dazzling mist betwixt men's sight and ●is filthy flying from the point, according to the saying of I ●rece: 
Lucret. l. 6.  
Et cra●●oluit caligine fumum  
he in deep mist infowlded dimming smoke.   

Rider.  4 He also appealed to the College to be Umpire betwixt us, whither of us had alleged Scriptures and Fathers with more truth, and whither be had altered the state of the Question, as I charged him afore.   

4. Title. Whether it be true that I refused to stand to the arbitrement of the college. And what arbitrement the collegists afforded.  
4. There being a jealousy betwixt them of the College, 
Fitzimon.  and M. Rider, my appeal to their arbitrement, was a heavy load upon his reputation; they apparently not being partial in my part of the cause, and yet he loathe to stand to their kindness. Therefore first to gain time, and delay, he would be tried no where, but in Oxford. When this evasion by all men as ridiculous was hissed at, and that in all meetings, at his own table, and every where else, his slackness to a public conflict, was reproached; all other vain excuses vanishing of themselves; he at leingth was constrained, to encroach under the lee, and into the frindshipp, of them of the College. What packing there was betwixt them, I know, not: but this I know, that he that never durst before stand to their arbitrement, at that time seemed forward to resign his cause to their decision. If any conjecture upon probable occasion be allowed, in this conference they of the College informed him, that he had utterly betrayed himself in the main point of the controversy: but yet, that one only refuge remained; to wrest the matter of Christ's true presence, (which my allegations did demonstrat) to the name, or term of transubstantiation, by which all late papists do express such presence of Christ in the B. Sacrament: that if I showld not discover this foisting in the question of the name, in steed of the question of the matter M. Rider might be well supported against my proofs, whereby the matter, and not the foresaid name, is averred. Such to have been the quirk of all their consultation, and the only hope whereupon M. Rider hanged his confidence, by diligent observation of the circumstances, may be collected. But as I said, never before the month of Apriel 1604. could M. Rider be purchased to abide the arbitrement of his own pewfellows the Collegists.  
Now was my banishment by his Majesty licensed, to the disgust and distrust, of M. Rider, lest, that being out of his gryphs, I would publish the certainty of all our courses; and to the greater terror of him, because I certified all Protestants repairing to the Castle, that I was sincerely determined to do no less than he feared, at my first leisure, and commodity. Whereat new exprobrations at every incowntre falling upon him, he made that wise Rescript, to which now I answer. Which being made, the right Wor. Mayor of the City not being ignorant of all circumstances (unless to his immortal infamy, a most timorous Catholic, as one that most exactly knew their impiety, yet for worldly fear, conformed himself thereto) challenged him publicly, of dastardliness in wounding a man bound, trampling on one in restraint, and triumphing against one not permitted to resist, by writing publicly against me, who was not allowed to defend myself: For according to Seneca in his proverbs; victoria sine adversario brevis est laus: it is a seely and short commendation, to brag of victory without an adversary. Or as Faustus some what plainer saith: nil tacito quesita dolo victoria durat; the victory, obtained by treachery, doth never avail. M. Rider thereat, blustering into choler, assured him, in the public market, that even to my face he would confownd me to be guilty of all tergiversation used in the proceed, if the Mayor would vouchsafe to accompagnie him to the Castle. To which motion, the Mayor condescended; in the mean time inviting him to dinner, lest that he would relent, or repent his wonted resolution.  
At dinner time, the Mayor sent one of his sergeants, to certify me distinctly of all the foresaid occurrents. I answered, (notwith standing my former alienation, for the foresaid schism of the Mayor, not denying but he had otherwise ever obliged me,) that I would most willingly that such motion, in any case, should not be overslipped, but brought to examination. In May, 1604. The Mayor, justice Palmer Captain Godl, (the Councelor Cook being within hearing) and others to the numbered (with them of the guard), of about a hundred, standing in the Castle cowrt, I was sumoned by my keeper to appear. Some little pause there was, before I came, and suddenly M. Rider began to glorify, that he knew I durst not come. At length I came, and inquired their pleasure. M. Rider declared that he came to have a promised legible copy; or my subscribing to that which I had delivered; or my going to trial before them of the College.  
To the first of these three points, I answered, his own mowth showld confess the copy to be legible: which I proved in manner premised. To the second, that if I cold not prove his falsification of my private letter, I would subscribe to my whole answer. Which when I did prove, (as all, or any then present will avouch) so directly, and perspicuously, as he blushed, and they all blamed him for abominable falsification I told them, there should need no such approbation, considering that our issue should be not upon the futur, but even upon the Caveat, and my allegations therein contained, in legible print. To the last, of going to the College, I accepted it at that instant, reaching him a gowld ring which he showld not deliver me but in that place. He took it, and now (as julius Caesar said, when he had passed the river Rubicon; 
Sueton de jul. Cesar●.  jacta est al●a the di●is cast) their cold be no tergiversation; either we must have gone forward with main force, or we could not retire without both foil, and dishonour. What was think you, the issue? M. Rider would needs restore me, my ring: pretending, that he must have licence of the state to so public an act: which licence he doubted not to obtain at their fitting the day following. Nay, said I, you have had licence from the beginning, to this disputation, by lawful warrant, as you showed me yourself So that I will not receive my ring, until you present it me, (unless you have other excuse) in place accorded. His own consociates, the Reformed crew, what in wailing, what in railing sought to draw, or drive him from so ignominious revolting from the trial by himself first sought, in three years space daily boasted of, at this time before my departure to be effected or not at all, and then disclaimed in the face of the world, until needles new licence might be obtained But he, dividing up, and down, sparkles of railing rage, gave them leave to say their pleasure, and to swallow their displeasure, and threatened, if I would not receive the ring, to throw it away, which notwith standing I would not accept, alleging, the bargain for a lawful disputation, to have been fully, and authenticaly, contracted, and now to be irrevocable. But he would not retain it; and so the Mayor took it into custody, till hope, and speech, of a disputation, vanished.  
Was not then this provocation of our jubelio, a perfect imitation of the challenge betwixt Francis King of France, and Charles the Emperor? His defiance, before he sent it, he caused to be openly read, 
Pontus' Heuter, 〈◊〉 origine familia Austriacae.  therein giving to the Emperor the lie; and daring him to the combat; by a Herald, publicly dismissed from the place. He thought the Emperor Charles would not hazard his fortunes upon so dangerous trial, as being of a more settled disposition. But Charles, the miror of Valour, receiving this affronte, returned the King's Herald with promise to send speedy answer to the King. And accordingly, allowing of the combat, in an indifferent place, and specifying the weapons, and time, he sent therewith his Imperial Herald, instructing him fully of all circumstances. The K. Francis, supposing by the Emperor's deliberation, as being contrary to the French feru●r, that he would not accord; understanding that the Emperor's Herald was come, would not give him audience but in public assembly. The Herald consented, so that he should publicly report his answer. Thereat t●e King understanding the contents, in silence smuthered the matter.  
Now the next day the Council sitting, M. Rider, was called, (as his own phrase is), to repetitions, and attainted with gross errors by sir james Fullerton, and with great ignominy by Sir Richard Cook, for betraying in a manner their cause, into such disproof, as that it cold never after be brought of, or disengaged. All the Council conjointly rebuking his presumption, condemning his demeanour, reproaching his ignorance, and his over-matching himself, he thought first to stand in the defence of his writings, in the very express words, of the owld heretic Felix; That he would be burned himself, 
S. Aug. l. 1. de gestis ●um Felice. c. 12.  and his books, if any thing were written by him erroneously. Next, when he was for such palpable impudency to be imprisoned, he became so abject, as every one might stand with M. Rider a foot, and equal his haughtiness. At that time, I thought convenient to sue for reparation for all defectivenes by him pleaded against me: but he, in so miserable countenance came to meet me, (imploring that I would not exasperate further the state against him) that I refrained. For what reparation needed further, when by the highest in the land (to whom he had consecrated his Caveat, and by whom he said in his Rescript my answer was perused, and censured) an authentical sentence in open Council chamber, was publicly given against him, (I neither being present, nor producing any disproof) that in the controversy betwixt him and me, he was faulty, surmownted, and condemned? Thus God in his providence wrought, without my cooperation (that all the honour might to him folly be imputed) that he should be condemned by them, whom all men might condemn of folly not to have supported him, unless they had in their wysdoms judged him beyond all defence, and unable to be licensed toward trial, even themselves being umpyres.  
After this public sentence given by the state on my side, he repaired to the College, for some protection against the infamy incident to his condemnation. Then was friendship to be tried: then was brotherhood to assist: 
S●p. 2.12.  then was the saying of wisdom rethoricaly amplified; Circumueniamus justum, quoniam inutilis est nobis, & contrarius est operibus nostris, & improperat nobis peccata legis, & diffamat in nos peccata disciplinae nostrae; Let us cirumvent the innocent, because he is unprofitable to us, and contrary to our works, and doth reproach against us the sins of the law, and diffameth against us the wickedness of our discipline. Upon his solicitation, this sentence following was among them concluded.  
Being hereto, for the 7. of Novemb. 1602, earnestly entreated, 
The sentence Of the College.  and of late solemnly appealed unto, before the right wor. M. Mayor of this City of Dublin, and other wor. persons, by one Henry Fitzsimon jesuit, prisoner in the Castle: and john Rider Deane of S. Patrick's: to become judges, and Umpires between them (they having promised to stand to any arbitrary reprehension, and condemnation we should denownce) whether of them in their handling the controversy of Transubstantation (as the same is publicly printed in Dublin, 1602) hath perverted, dissembled, denied, the effect and substance of the Author's minds, concerning the consent of antiquity in the same. We who were appealed unto, after due search and deliberation had: do hereby publicly declare and testify, that the said Fitzsimon hath alleged no Council, Father, or Antiquity for 500 years after our saviours ascension, that proveth transubstantiation, whereas allegations are brought by the said deane, in the same time, that evidently convince the contrary. From the College. this 15. of May. 1604.  
Concordat cum Originali. Per me Ambrosium Vs●her, Collegij Natarium.  
This sentence among themselves agreed upon, all the difficulty was, how after the foresaid act of the Council, it might either be thought available; or adventured to be published. Therein, this course was holden. The mayor was requested by M. Rider, to send for it, to the college. He by no entreaty daring to disable the opinion of the state; and of himself, instructing M. Rider, how notorious the cause was made already, and how frivolous such sentence would among all be esteemed, I neither being in place, nor any bond of M. Rider known to abid the Collegial arbitrement; they not knowing what else to do with their sentence, they sent it freely, and unwished, to the Mayor, and he to me, with a letter of the specified circumstances.  
5. And to this end writ with his own hand a letter to his Cousin M. 
Rider.  Doctor Challenor, to that effect, which letter is extant to be seen, but yet neither College nor I can come by sight of his opus operatum, but he & his favourites blaze it abroad, That I am confuted, and yet I cannot see wherewith.  
When I saw Master Fitzsimons did but verba dare, as the chiefest point of his profession is, than I urged him with my last letter, wherein I made to him these demands.  
First to have a legible Copy according to his promise made to me, both by word and writing: otherwise how should I know what is opposed by him, and must be defended by me.  
Secondly, That if he would not deliver it to me, ye that he should keep his touch with the College, and let them have it, and it should dispense with breaking promise to me, or words to the like effect.  
Thirdly, That both of us may charitably in God's fear, for the satisfaction of Christ's flock, (without gall or malice) print, correct, and equally bear our several charges with the printer, according to the number, of sheets, pages, and lines, according to the proportion of every man's labour.  
last; If none of the reasonable premises will be granted by him, than I desired him to put his hand to this blotred abortius Scroll, and but say it is his own work, yet with this necessary addition concordat cum originali, for without this addition and subscription he might give me one thing to confute, & deliver another to his favourites, and might after my travails to confute him, deny this scroll to be his work; as now to give me a legible Copy he would feign deny to be his word: and yet I have the writing of his own hand, to witness against him the promise of his own mouth.  
Now Gentlemen, whether my requests were reasonable, and his denial unjust, I pray you judge betwixt us without partial affection. The highest in the land had a view of his scroll, & the Reverendst & learnedst diligently perused the same: What their opinion was of it. I silence for a season, though many of no mean place and judgement be privy to it. But this I must truly say, unless he will father it under his hand, I can not properly call it his deed; But all men may see the weakness of his cause by the withdrawing his hand, and the breach of his promise. And if he were not aftaid of the weakness of his cause, or ashamed of his slubering and insufficient handling of the same, why should he deny a double promise so much to the blemish of his Priesthood and profession?   

5. Title. Of the Villainy; and iniquity of these Puritans, in this judgement.  

Fitzimon.  5. IF you please to read over my Epistle of appellation to the College, you may find a recital of certain Infidels, that had adwarded right to Christians, against their own sects when they had engaged their word, to be true arbitrers. Then which preoccupation, to have them deal uprightly, I could not excogitat any more convenient. For, as I said, what Barbarian, jew, or Cannibal would betray one committing himself to his fidelity, when he needed not to be in his danger? But now we need not to exemplify in Hannibal, 
〈◊〉. l. 25. & 30.  of whom Livy saith, that he never stood to his word, but while it was profitable for him. We need not reproach the punical, compared with the puritanical perfidy. Witness but his excellent Majesty that now reigneth, in his book of Kingly instructions to his Son, how perjured, how treacherous, how inhuman, is the puritanical spirit. 
Acts of pralament i● Scotland c. 7. etc.  Witness the condemned treachery against his person in Rutheven, anno 1582, and in Striueling anno 1585. besyd all other treasons against him, and others in Scotland. Witness our own Challenors' Andronical treason, against Doctor Haddoc, a second Onias; 
2. Machab. 4.  after giving him the right hand with protestation of friendship, yet secretly trained a drawght to apprehend him: 
jerem. 9.8.  fullfilling the saying of the prophet jeremy. In ore suo pacem cum amico suo loquitur, & occultè ponit ei insi●ias; In his mowth he speaketh peace with his friend, and secretly he layeth ambush for him.  
So then, if they use any legertie, treachery, and dishonesty, in this cause, which we examine; (whereof I refuse no enemy to be judge) it is but an usual act of punical puritancie. But let us debat the matter in order. First, they affirm, there was a late solemn appeal unto them before the right wor. Mayor of Dublin. There was I say; none such. Only I alone had consented to go according to an ancient appeal to the College, giving to that effect a ring; but my provoker in public presence, repealed to a further licence. Also I crave of them, how were they solemnly appealed unto, without form of appellation? without themselves, or any for them, to accept our appeal? without bond of both parties, and other requisite ceremonies?  
Secondly, whereas I alone had appealed unto them, and M. Rider ever repealed from them, and never entered into bond to stand to their decision, he himself neither in his printed books, not private letters mentioning any such appeal, or bond; and refusing publicly to give me any gage of coming to trial before them; behowld how with faces of a puritanical wernish, such double appeal, and forged bond, is fraudulently by them here protested! They are now engaged, to show, such obligation of M. Rider, of a true and not falsified date, if any regard of reputation, and sincerity, remain in them.  
Thirdly, they affirm, that the case resigned to their decision, was of the controversy of Transubstantiation, and the consent of antiquity in the same. Fie upon all falsehood, what will all the world think, when to infer a partial, and proditorious sentence, such shifting one controversy for another, by a reforming deformation, of cownterfet evangelists, (to whose sincerity, the adversary party, had confidently relied) is disfigured? For, as it shall shortly appear, even by M. Rider himself, we were at no diversity, for the name of Transubstantiation, but for the signification thereof. So that to rack the controversy, to the name, by none, can be accounted but a profownd dishonesty. Can not the first occasion of this disputation, to wit whether the ancient Fathers, stood for Catholics or protestants, it being imprinted by M. Rider in his Caveat, and Rescript; or my expressing the case in my letter to you, that you were only to judge; whether for the consent of antiquity in M. Rider's cause or mine, he or I, had perverted, dissembled, or denied the effect and substance of the Author's minds, in our allegations; cold not the terror of disproof, (as for fear of God, or shame, I will not object them against you) could not fidelity (which even according to Cicero among all nations, 
Cic. pro Sexto Roscio.  is common omnium presidium; the common sanctuary of all, and according to Valerius Maximus; 
Valer. Max. l. 6. in principio.  is, Numen, ac certissimum humanae salutis pignus; the oracle, and certainest pledge of human safeguard) hinder you from changing Quid, pro quo, as false Apothecaries do, when they intend to poison? Be it, that you thowght such juggling to be the only counterpoise of M. Riders c edit, considering that Scriptures, Fathers, Concils, Histories, Protestants, jews, and Infidels, are, irrefragably condemning him in the matter signified by the word of transubstantiation, although they have not the word; could not you suppose, that the very protestant discrete Readers, perceiving him so overthrown in the matter, would also condemn you with S. Augustin saying; 
S. Aug. ep. 174.  what is a more contentious part, then to strive about the name, where the signification is apparent? But let Cicero a pagan convince what you are in these words: 
Cir. l. 1. Ad Heren.  Calumniatorum proprium est verba consectari, & contra sententiam torquere; Is is the right quality of forging Impostors, to chawnt upon words, and to adulterate them from their signification.  
Fiftly, they resolve that I have alleged no Council, Father, or Antiquity proving transubstantiation. In this again, they deprave the question committed to their arbitrement, in two manners. First, the perverting, dissembling, denying, of the Author's minds in our several causes, was by them to be judged, and not what I proved, or not proved. Secondly, by intimating, that I intended to prove the name, and not the matter of transubstantion.  
For the position of M. Rider, was, that transubstantiation, or the corporal presence of Christ's body, and blood, in the sacrament, was never tawght by the ancient Fathers. By which even he, (whom you defending have destroyed yourselves) showeth, that he consisted, no● in the word, but in the signification; newly explicating it with the disjunction, Or, Take that fling as a reward of M. Riders Mule. Nay, you shall not (by your leave) be quit of him so. 
S. Ambr. l. 4. de Sacr. c. 4.  We alleging S. Ambrose saying; The bread is bread before the consecration: but when it is consecrated, of bread it is made the flesh of Christ; saith M. Rider thereupon: all this we grant to be true, but you come not to the point, whether Christ's flesh be made of bread by way of transubstantiation: that is by the changing of one nature into another, by hoc est corpus me●m This is our question: So that not the word of transubstantiation, but the changing of one nature into another, by hoc est corpus meum, is maintained to be the question; and consequently the former infidelity of the Collegists, is evidently, even by M. Rider, contestated.  
Yet again, they shall have from their beloved brother, 
2. reg. 20. judic. 14. 1. Machab. 13.  a joabs kiss to Amassa, a Dalilaes' tears to Samson, a Triphon's feast to jonathas, in this his answer to the foresaid words of S. Ambrose. He granteth all to be true, but requireth a conversion of one nature into another by the foresaid words. In such grant of truth he giveth perspicuously the lie, to both himself, and his supportors. For if it be true, that by consecration the bread is made the flesh of Christ: then must the nature of bread be converted into the flesh of Christ; and so one nature transubstantiated or converted into another. Which also S. Ambrose in all that chapter intendeth to prove, 
S. Ambr. loc. cit.  saying; Moses his rod was changed into a serpent, and again into a rod; 
Note.  the rivers of Egypt into blood, and again into rivers; etc. And can not then the words of Christ transform bread and wine? The heavens, the earth, and sea, were not, nor any creature, and by a word they were made; he commanded and they were created: if then of nothing his powerful word 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. Rider's mind, and mine, being true; I say, that disproof is given by M. Rider against himself in pretending that the ancient Fathers within the first five hundred years, had no such matter; and against the judgement of the Collegists in his favour, containing that I had proved no such matter.  
Besyd which sufficient confutation of their arbitrement even by M. Rider, let all the rest of my proofs in sifting M. Rider's Caveat, (without recapitulation of them in this place) declare these Puritans to be the schismatical Collegians or uncircumcised gymnasists in Jerusalem, of whom the Scripture saith; 
1. Mach. 1.16.  Recesserunt a testamento sancto, & iuncti sunt nationibus, & venundati sunt ut facerent malum; they have departed from the holy testament, and are joined to the Gentiles; and are sowld to do evil; not at this time for any price, but to dispawne M. Rider's credit.  
Lastly, they affirm, that allegations are brought by M. Rider, in the same time, that evidently convince the contrary; to wit that no transubstantiation was acknowledged for 500 hundred years after Christ. But first, the late answer of M. Rider himself to the place of S. Ambrose, who lived within 400. years after Christ, confessing it to be true, wherein the change or transubstantiation of one nature into another is plainly verified; such his answer, I say, doth refelle this favourable sentence, as false. Next, I crave of these Puritans (not how some time they durst control the contrary sentence of the state: for that demand would imply an ignorance of their general inclination; which is by me else where detected) how at least they durst condemn in such covert contradiaction so malepertly the wisdom of the state, as either to be ignorant of such M. Rider's sufficient proofs; or knowing them, of not confronting us together, to so manifest advantage thereby of the public cause; by my being convicted by them? And in particular, how injurious they have made sir james Fullerton to the whole profession, that not only he did not commend M. Rider's proofs in their manner, but that in greatest vehemency he did condemn them to be guilty of all defectivenes? To these demands, if they refuse to answer by words, yet they will never escape the infamy engendered in the minds of all that will look on them, by not daring to justify their no less punical censure toward me, than their desperate presumption against the body of the Council, in so thwarting their act, and discretion.  

Valer. max. l. 6. c. 3. Helinand. l. 15. hist.  This judgement had it been under king Cambyses, how he would punish it, appeareth by his memorable justice against a corrupt judge: whose skin he caused to be flaed of, and to be nailed on the chair of judgement. Then, electing the very son, of the said judge, and installing him, in his Father's office, and seat, he willed him now to learn, how to judge, by such his father's example. If, as I said, a Cambyses, had the collegists in hand, for this judgement (by themselves, by him whom falsely they defended, by the state, by all learned of the world, detected to be treacherous, filthy, and unchristian) how would he uncase, and dismember them? But I leave them, as they are.  

Rider. I dealt not so with him in printing his book with mine, not one word of his I omitted.  6. But to my last letter this is his last shift, and as he thinks a sufficient excuse. That unless he may print alone, I shall have no Copy: but this was naver spoken of at first, neither is fitting to be yielded unto by me at last Now you may see plainly, that Master Fitzsimon is afraid of being called to Repetitions, he would pass the Press with an ipse dixit. If any man must see his labours before they be printed, than they shall not pass: indeed his last was so sifted, that nothing was left but dust, and if this be well bolted, I doubt not but prove it Bran. He thinketh to deal with me as he doth with others, that I will take any thing of his bare word: no, so I might be deceived as well as they are now: but if it will abide the touch of God's blessed word, and the primitive practice of Christ's Church, I will allow it as pure gold, otherwise I esteem it (if it be like his former) as dung in the streets, or dust under my feet. For I assure you Gentlemen, if you will but read over his first labours considerately, or second scroll, and trace his Texts with God's truth, and every authority with the original Author, you shall find them like the sands of Tagus in Spain, a show without substance, as that is a gravel like gold. But he would print alone because his book would pass for currant and Catholic through the hands of the ignorant and simple, who are conjured not to read mine, lest his errors by them being discovered, they might be converted to God's truth, and his reputation weakened, and thus preferreth earthly policy before heavenly piety. But let him subscribe to this scroll, & as I have been long since, so I am still ready to join with him in the Press.  
But let me entreat you that you would in a brotherly manner, (for he is careless of my counsel) admonish him to review his labours, indeed yet fitter for the peddler than the Printer: first, for his alteration of the state of every question: secondly, for misalleadging, curtalling, and falsifying Scriptures, Fathers, and late writers, often untruly, seldom pertynently, writing every thing like a With, according to his own wit, to serve his graceless turn, though it be against the known truth. I will but give you a taste of one or two, and leave the rest to be delivered by him, or discovered by me.   

6. Title. Of other untruths and false Vawnts', of M. Rider.  
6. Having canvased sufficiently the breach of my promises, 
Fitzsimon.  of putting my hand, to first I know not what, (for I was ever known free to trust as much, if not more then, I ought: that unless I had apparent cause to fear depravation I would not subtract my subscription, to any thing of mine) next (I think) he meaneth of the legible copy; he concludeth, it argueth weakness of my cause, a shame of my slubbering and insufficient handling of the same, a blemish of my preisthoode, and profession. I answer nothing to all this, but that if he would have permitted me to print my book, it would be legible, it would need no subscription of my hand, it would testify that I was not ashamed of my cause, and priesthood. He must rather be most ashamed, and terrified most, who durst least have his cause made openly known.  
He saith next, that in my last letter, I contained, that unless I might print alone he should have no copy: Also, that so to do was never spoken of first, neither is fit to be yielded unto by me, at last. To these two assertions, the words partly of my epistle, partly of his own, shallbe opposed, that his sincerity thereby be detected. In his letter (as I take it) to me 27. of decemb. 1603. thus he writeth. Your next exception is, unless you may print yours, you mean no publication, M. Fitzsimon, this willbe granted I dowbt not, provided ever I may print mine with you in the same volume, sheet, form and page, every one of us correcting his own copy, and bearing his own charges, suitable to the sheets, pages, and lines. But if you desire to print your own without mine (which thing the world knoweth I did not) your request is unreasonable, smelling of faintness; and tergiversation. You behowld his words, to me, not that I did intend to print alone, but that if I did so intend, it were unreasonable etc.  
To which conditional suspicion, (in this his Rescript, by a Riderian honesty, made an absolute accusation) thus I presently answered: your dowbt to be at charges with printing my labours, or that yours shall not be inserted with mine, or that we should seem to think, that you have not of yourself confuted your, and your bethrens' cause; I say, such your dowbt you may at will depose, as wanting all desert and occasion. I tell him (as you behowld) that I intended to conjoin, and insert, his writings with mine: he publisheth, that I wrote to him, that unless I may print alone, he should have no copy. Pardon him for this: it is but his ordinary condition, to mistake or at least misreport, absolute, for conditional, grants for denials, affirmations, for negations, one matter, for another.  
To the next, that it was never spoken of at first (that we showld have the free use of the print) neither is fitting to be yielded unto at last by him; First I oppose his own words in his printed epistle of his Caveat. You shall have my good leave, and love, and my best furtherance, to the state, that after you have replied to this, it may be printed; as also your persons for further conference protected. Here you have the talker of promises, (if he were the fullfiller, many would be glad) in print, promises the print, to our reply; without conditions of legible copies, without the before never heard of manner of printing, above expressed, without any unreasonablnes pretended in the performance; and now you behold him confidently denying such promise, either to have been ever made, or to be reasonable. Both are in print, his saying, and his denying; and being opposite, at least the one of them must be untrue. 
Ezech. ●3. 14.  I say with the prophet: I will destroy the wall, which you have ●abed without mortar, and will make it even with the earth, and the foundation thereof shallbe revealed, and it shall fall. For, when the mortar of truth wanteth in any relation, how be it that the height thereof be never so great, yet it will shortly fall, and the false foundation thereof, be publicly revealed. Thus much in this point for his contradicting himself.  
Now, for his false vawnts. My answer to his challenge, (he saith) was so sifted, that nothing was left but dust; and if this be well bolted, he dowbteth not, but he will prove it bran. First, I answer to the phrase; that it is in part borrowed, in part natural. It is borrowed, from that arch Puritan Martin Marprelat, saying of him, and his brethren, that they have left nothing to the protestants, but dust and bran, having taken all the fine flower away. It is natural, 
Martin Marprelat.  both from his Father being a Miller, and from himself being a baker. A speech in season, tractat fabrilia faber, it is pity that he hath changed white for black. A second Melancthon, to have forsaken his book to be a baker: 
Vide Cochle●, & Sur. & Colloq. Alt●mburg. fol. 360.  but one, that for having so many barrels of corn (without all function; (as himself saith) more than hath every believing Christian) without any charges; should be commanded to sell double size to that of our poor Dublinian bakers, that buy their corn in the Market, and must bear sesse, and press, watch and ward, etc. But why might not S. Augustine's sentence have place in this arbitrement against my writings? 
S. Aug. l. 5. con Faust. c. 11.  quorum oculum malevolus error in solampalcam nostra segetis ducit, nam & triticum ipsi viderent, si esse veilent: whose eye, malignat error leadeth to our chaff only; for, wheat they might behowld, if they whereof our fraternity.  
S. Gregory was of a different disposition to both these Puritans, 
S. Greg. l. 8. ep. 37. ex registro.  Martin Marr-Prelat, and M. Rider, as well in all things else, as in thinking other men's flower and passed dainty in respect of his own. Si delicioso cupitis pabulo saginari, beati Augustini opuscula legite, & ad comparationem siliginis illius, nostrum furfurem non queratis; if you desire to be fed with delicate food, read the small treatises of S. Austin, and in comparison of his purest flower, you will not effect our bran.  
As for answer to M. Rider's vawnts, I say only that my first and last answer being subjecteth now not only to his censure, but to other men; it will appear whither his boulter was course, or Noah, or his bread made thereof, be white, or brown. And for all his repetions, of the same promises, and other reproaches; I say as a Gentleman said to a Piper, that eftsoons reiterated the same song; he having once given him four pence: Friend, vary they note, if thou wilt have me increase my groat. Yet this I add: that among other parcels of wisdom, sundry evidences by M. Rider are afforded, that my copy delivered to him was very legible: For at every step, he carpeth according to his manner thereat, with like success as the gugion carpeth the bait, on hook and line.  

Rider.  7. The first positition which Master Fitzsymon was urged to prove was this: That the Corporal presence of Christ's body & blood in the Sacrament, was never taught by the Fathers of the first five hundred years after Christ.  
Now M. Fitzsymon knowing it impossible to be proved by him, or any in the world, because it was hatched seven hundredth years after that, he altereth the state of the Question, and saith, That Christ is really in the blessed Sacrament, and thus starteth like a broken bow from the manner of the presence, which he should prove to the matter of the presence, which was never in question betwixt Protestant and Papist. And so in this scroll hudleth up many Fathers, speaking of the matter of the presence to the worthy prepared receivers by faith: But not one word of the Corporal presence, 
Page. 11.  and to be received by the mouth. And most fond and childishly would maintain the opposition to be betwixt Real and Figurative, not betwixt corporal and Spiritual. Besides he showeth there to prove his presence, a great deal of ignorance in a little Philosophy: nay Fooloso-fie: all which I pray you wish him to mend them and multis alijs with his pen, lest they come in print to his shame and utter disgrace. And I assure you, and all that read this, Master Fitzsimon with all his words and wit, or rather witless words, hath not proved one syllable in question, nor infringed any authority that I brought against him.   

7. Title. Whether the corporal presence of Christ, was hatched twelve hundred years after Christ.  

Fitzimon.  7. MY whole writings being replenished with above a hundred disproofs of this Paradox, should I now resume them, superfluously? should I dispute against him, that only for purchasing of time, during his not being confuted, audaciously affirmeth what all Christians, as well Catholics, as Protestants, do deny; and denieth, what they affirm; he being in fact and word disabled by the state for his enorm ignorance; and being so assuredly already disproved? Let my Treatises be perused, and no reasonable man, but will judge such satisfaction to be manifowldly exhibited, whereby this labour may seem to be well spared, and now should foolishly be wasted. Worthily said S. Austin, 
S. Aug. l. 6. con. Faustum cap. 8.  in altogether a like case: Eadem sepè vana reperere istum non pudet; sed eadem sepè quamuis vera respondere me piget. Often to repeat the same vain things, to him is no shame, but to answer often even true things, I account it ablame Again: Fortassis autem paulo prolixior ista respōsi●, sic lectorem iustruet ut in caetaris responsionibus non a nobis tam multa verba requirantur. Perhapp our first answer, a little prolix, will so instruct the reader, that in other answers many words of us will not be required. Which as I said, to have place in our reply to M. Rider's Caveat, impudency itself will not gainsay.  
8. Our second position was this; 
Rider.  That God's Church had not their service in an unknown tongue, but in such a language as every particular Church understood.  
Master Fitsymon knowing this to be true, yet willing to say something for fear of silence, and censuring, altereth the state of the question, and saith that scripture & service have been in unvulgar tongues, but he should have showed that they were unvulgare and unknown, and not understood of that vulgar▪ where they were practised: yea, and that within the compass of the first five hundred years after Christ his ascension, & then he had said something, but now omitting the circumstance, he hath failed in the substance, and so proved just nothing. And I pray you admonish him of his falsifying of Beda, wresting him to prove his Latin service, whereas his words be these: Hac in presenti quinque gentium linguis, etc. This Island (saith Beda) searcheth and confesseth at this present time, one and the same knowledge of the highest verity, and truest sublimity with the tongues of five nations: that is to say, the Saxons, Britons, Scots, Pictes, & Latins, whose tongues by meditation of the scriptures is become common to all the rest, I pray you entreat him with all his jesuitical & Transmarine Logic, but to make out of Beda one sound Syllogism in mood and figure to prove the matter in question, and then erit mihi magnus Apollo: I protest unto you Gentlemen, I do not spite him for his envy, but pity him for his ignorance, thus to abuse the dead Father and living Reader, and all to underprop declining errors.   

8. Title. Whether Beda be falsified concerning scriptures in the lating tongue.  
8. M. Rider will, (whether I would, or Noah, 
Fitzsimon. ) prove himself Riderial. Of my proofs (what they were, may be gathered in my treating whether the Mass had ever been in the lating tongue) that divine service hath never been in the vulgar tongue, to be at the capacity, or handling of the vulgar; he in this place affirmeth, that I said scriptures and divine service had been in unuulgar tongues, but should prove that they were unuulgar, and unknown of that people wherein they were practised. Have you ever heard the like? I showed saith he that they were unuulgar, and yet I am willed to prove that they were unknown of the common people. Who are the vulgar sort, but the common people? Must not then it that is unuulgar, be unknown to the common people? He that teacheth a fool is as one that glueth a po●-shard: he may well propownd learning to his brains but never glue them, and it, to hold together. 
Eccli. 22.7.   

Beda l. 1. c. 1.  The words of Beda, are: This Island at this present to the numbered of the 5. books of Moses, with five sundry languages doth study and set forth the knowledge of one perfect truth, that is, with the language of the English, the Britons, the Scots, the Picts, and the Latin, which by study of the scriptures 〈◊〉 made common to all the rest. If of these words, saith M. Rider, with all my jesuitical, and transmarin logic, I can make one sound syllogism, to prove scriptures to have been in an unuulgar tongue, I shallbe to him Magnus Apollo, a great Prophet. You behold what a high preferment is offered to me, for so small pains, in the thing itself; although to the party, it may be a hard task, by reason, that homo assuetus in verbis improperij, 
Eccli. 23.20.  in omnibus diebus suis non erudientur; the man accustomed in words of reproach, in all his days will not be instructed. Never the less if I can by a vulgar similitude, I will accommodat this easy matter to his capacity. There is no doubt, but if four divers families by right did draw water out of one common well; you might well say, the water of those four families not to be in the private possession of any one of them: So Beda saying, that the latin tongue became common to four divers nations, by their meditation of scriptures; doth not he intent that the meditation of scriptures was not in the private language of any one of them? An enthimene is less than a syllogism, and yet this hard riddle is dispatched in less than one enthimene: and consequently I must be more than a great Apollo to M. Rider. I had rather, by much, to enjoy my old privilege during his preiudicated conceit; that he esteem me an Apostate rather than an Apollo, a proselit than a prophet, a dowlt then a Doctor. For, quod ille maledictum vehemens existimat, laudem ego duco maximam; His greatest dispraise is my desired disblame. Only I would know, how, que lingua, in the singular numbered, became in his translation, whose tongs, in the plural numbered; and whether it befitteth the sense of Beda his sentence, or no?  

Rider.  9 Our third question was, that Purgatory and Prayer for the dead were not known to Christ's Church.  
To this he saith, That Purgatory and Prayers for the dead were believed: but saith not, within the first five hundred years generally of the Church, and therefore saith nothing to the matter in question: & to prove this matter among other writers he brings in that learned man of God Master Caluin, & thus falsely allegeth him in these words: 
Institu lib. 3. Cap. 5. n. 10.  Yea and Caluine confesseth that above 1300. years past, it was a received practice to pray for the dead: but let us hear how truly (nay untruly and unchristianly) he deals with the dead Fathers and late Writers: 
Page. 245.  for Caluines' words be these, recorded to Master Fitzsymons great disgrace for falsifying them, and abusing the simple. Quum ergo mihi obijciunt adversarij ante mill & trecentos annos usu receptum fuisse, ut precationes fierent pro defunctis, eos vicissim interrogo, quo dei verbo, quo revelatione, quo exemplo factum sit: neque enim hic testimonia desunt tantum, sed qu●cunque illic leguntur sanctorum exempla, nihil tale ostendunt. Therefore when our adversaries object unto me that 1300 years ago it was a received opinion, that prayers should be made for the dead: I do ask them again by what scripture, what revelation, or example they do it, for here wants not only testimonies of Scriptures, but what examples of holy men soever they allege; they show me no such thing.  
Must not all men condemn Master Fitzsimon, 
Wicked is that opinion that by falsifications must be maintained. Acts. 136.  thus falsely to allege any Author to maintain his own heresy. God help the poor ignorant subjects of this miserable land, that are compelled to believe this jesuite, nay jebesite yea a second Bar jesus that seeks by these wicked means to turn the Lords flock from the Lords fold. But he that is brought up in any of the brazen faced Colleges of jesuits, and so sworn to the supremacy of the Pope may boldly, falsify, and misconstrue God's word, or men's writings because easily for his service done for the Pope he may have pardon from the Pope, Tamburlaine a pana, quam à culpa: but I beseech you, wish him if there be any spark of grace in him, cease to delude God's people and the King's good Subjects with these falsifications, and at last forsake this bad course of spiritual cozenage, or else God's spirit & good men will forsake him. And let him take Christ's counsel: Sin no more lest a worse thing come unto him. joh. 5.14.   

9 Title. Whether Caluins' confession, (that the Ancients a thousand three hundred years past, commended prayer for the dead) be a falsification.  
9 SO M. Rider; Ind gravis judex, inde severus Eques; 
Fitzsimon.  both as a dreadful judge, and a as worthy squire, in all vehemence assureth: such confession of the man of God to be untruly, unchristianly, falsely alleged, a record of my disgrace, wicked means to turn Christ's flock from Christ's fowld; if any spark of grace be in me I should cease to delude God's people, and the King's good subjects with these falsifications; with this bad course of spiritual cozenage etc. But if Caluin be a man of God, or Noah, he as well requyteth M. Rider, for this undeserved defence, as M. Rider requited the Collegists for their perfidious protection of himself: each of them controlling the wrongful excusations, sought by their own brethren, to cloak their deformity.  
First then, Caluin having the word, Ant, testifying the time of prayer for the dead to be above thirten hundred years past, M. Rider over-gamboled it. Secondly, Caluin, professing it to be the doctrine of the Fathers, and thereof alleging the example of S. Augustin, and S. Monica; and only denying it, to be in the scriptures, which he specifyeth by the word, Illic; nimbly also M. Rider overskipped to translate this word. Thirdly, M. Rider reporting Caluins' opinion, to be, that what examples of holy men soever we allege, they show no such thing; Caluin, the man forsooth of God, confesseth the examples of holy men to be for the prayer of the dead; but, veteres in eo aliquid humani passos esse; in errorem abreptos etc. The Ancients (in his opinion) to have therein endured human infirmity; to have been borne away into error; Monica to have had an owld woman's foolish desire; Augustin unadvisedly to commend it to be imitated, etc. Now then, Readers no less foes, than friends, Caluin, professing that I had not falsified him, and M. Rider protesting the contrary: is not Caluins' defence a lawful purgation that I had not wronged Caluin; Is not M. Rider known thereby to have galloped astray?  

Breviarium Rom. 7. May.  Boleslaus, king of Polonia, being enormely lecherous, the holy Bishops Stanislaus publicly at leingth rebuked him. The king in revenge endited S. Stanislaus for wrongfully usurping a farm. He in his own defence, showed the evidence of his lawful title thereto. But the witnesses fearing the King's displeasure, durst not justify their testimony. Well, quoth Stanislaus, since that doubt seemeth to be made in this matter, I will produce within three days Peter the party deceased three years past, whom it concerned, to avert the truth of all circumstances. The assembly, derided his promise. But he, full of faithful hope in God's providence, after prayer, and fasting, resuscitated Peter; and both together, before the king, declared the lawful bargain. Peter returned to his sepulchre, departing in peace. Yet after all this, the king Boleslaus, sent soldiers to murder the godly bishope; and they thrice from above, resisted, the king himself killed him as he was s●ying Mass, dismembering, and dispersing his parts: which eagles defended, until, by their lightsomeness the Cracovian clergy found them; and placing them in order, of themselves, they united, as if they had never been separated.  
All this history for the most part, of the holy martyr S. Stanislaus, (on whose day I write this answer) without presumption be it spoken, 
S. Cyprian. in Conc. Carthag.  is appliable to my cause. I rebuked M. Rider for his adulterating truth, and following the concubine heresy, by divorcement from the spouse of Christ. He in spleen, calumniated me, that I had wrongfully usurped a farm of Caluins' writings. None of my witnesses durst, for the state, to approve my cause; I was therefore constrained to resuscitat Caluin himself, to testify that I had dealt uprightly: his verdict of himself, will any now distrust. 
S. Optatus, l. 6.  Li●●e intercedente, facile est iratis iactare convicium. Sed semper dum intenditur erimen, necessaria est manifesta probatio. Envy having place, it is easy to the discontented to reproach. But always (saith S. Optatus) when a crime is objected, manifest proof is requisite. But this M. Rider never observed. It was sufficient for him to impute falsifications. Proof beside his word, if you require, you lose your attendance. The least that I can say, is with God's word. M. Rider, Non contradicas verbo veritatis ullo modo, & de mendacio ineruditionis tuae confundere; 
Eccli. 7.  Contradict not truth by any means and of the lie of their unlearnedness be confounded. For all this confu●on and heinous railing against me, next the fault of contradicting truth, proceeded of mere ignorance in not understanding the crooked latin of Caluin, wherein what he falsely denied (as in the treatise of the Mass I have amply demonstrated) to ●e found only in scripture; M. Rider, by palbable unlearnedness, understood absolutely and universally of all, as well Scriptures, as Fathers.  
This maketh me, that I look for no reparation of my good name, notwithstanding all the former exprobrations. I only say, as Titus Tacitus said to Metellus. Facile est in me dicere, cum non sim responsurus. 
Note.  Tu didicisti male dicere: ego conscientia teste didici maledicta contemnere. 
Valer. max. l. 7.  Et sicut tu linguae tuae, ita ego aurium mearum sum dominus. It is easy to reproach me, whereas I am not, to reply. You (M. Rider) have learned to revile: I having testimony from my conscience, have learned to contemn your railing. And as you are lord of your tongue, so am I of my ears. The words that are intermeddled, in this point (But he that is brought up in any of the brazen faced Colleges of jesuits, etc.) being thus spoken by a man, either brought up in brazen nose college of Oxford, (wherein his countrymen are only trained) or at least (which to all men is known) if not often brought up, thrust down in the iron faced cownters of London for debts, and chea●ing: what think you, would not another beside a jesuit, having such evident advantage, and inequality over him, interchange some quipps, with him? But, one brought up in the jesuits Colleges, (wherein the greatest numbered of Princes in Christendom are brought up) can not esteem a Minister, lately besyd all other infamies, by public court condemned for a simoniacal cosener, in selling one and the same benefice (as Beza, did his priory to two, or three divers; to be an equal copesmate for him, to contend with all, for bringing up.  
Concerning the pardon, a culpa, & pena, which the Pope would give for lying, and falsifying, in his behalf. I answer first, the priscillianists owld maxim, 
S. Aug. her. 70.  to be now the Puritans often practise; jura, periura, secretum prodere noli; Swear, for'rs wear, the secret do not utter. I have showed it before, that it needeth not to be confirmed, They also being so perjurious, and not only untrue, as in treating of them I have declared: 
Ochinus in dialogo con. Sectam terrenorum deorum sive Paparum.  Caluin, (as Ochinus termeth him) an earthily God, and Pope, if he may not forgive them, a culpa, & pena, from fault, and pain, (as himself assureth he can not) they are in an ill case: 
Levit. 5.4. Zach. 5.3.  since that God almighty threateneth revenge for their perjury. If he can forgive them being their Pope; we have great occasion to think our Pope's power, as ample; as also is already proved. Secondly, the old heretical lesson of reproaching the Pope, and his pardons; 
Luth. tom. 6. jene. fol. 215. Mathesius' in hist. Lutheri, conc. 11. pag. 123.  Luther confesseth that all reforming preachers do presently, and principally learn, Papam, Monachos, sacerd●tes, convicijs proscindere omnes noverunt; All of them know how to inveigh against the Pope, Monks, and Priests. So that it is no marvel that M. Rider among the rest, had learned this first fundamental lesson of his profession. Lastly, as in the present case it is even to winking understandings notorious, that the falsification objected to me is void and need the no pardon, so in every other case is it perspicuous that the Pope can give no remittal of fault, but by penitent confession of the delinquent; and consequently with purpose of amendment, as, (for a falsification of this kind) every other priest may do no less. Wherefore it is likewise notorious, that this exprobration concerning the Pope, is in his case, no less frivolous, them impertinent.  
That, wicked his that Opinion that by falsifications must be maintained; I think to be most true. I would it had not only been marginal, but also textual, as being more important, and pertinent, than any other part of all this discourse. 
Ephes. 4.25.  For the which cause (saith the Apostle) laying away lying, speak ye truth every one with his neighbour. But in this case I can not entreat you to omit it. 
S. Basil. ep. 10. vide & ep. 73.  First because as S. Basil in a like case said; mihi illud Diomedis subit dicere: ne prec●ris, quoniam vir est improbus. Nam procul du●to cum lenius tractantur animi elati, solito insolentiores plerumque fieri solent To me the saying of Diomedes seemeth now to be said: entreat him not because he is froward. For haughty minds, without dowbt, by how much they are treated gently, by so much for the most part do they become more insolent. For this, M. Rider, I can not entreat you to deal uprightly, your disposition of itself being inexorable. But the second cause is, that lying is intrinsical, and inseparable, to your profession. Quasi apud lapsos, & prophanos, & extra ecclesiam positos, de quorum pectoribus excesserit Spiritus sanctus, esse aliud possit, nisi mens prava, 
S. Cypr. ep. 69.  & fallax lingua, & odia venenata, & sacrilegia mendacia. As if (said S. Cyprian) with them fallen, and profane, and placed out of the Church, from whose breasts the holy Ghost is departed, anything else man befownd but a depraved mind, and deceitful tongue, and venomous hatreds, and sacrilegious lies.  
But you may lay in our way the late words of S. Optatus. That heinously attainting you, at least, lawful proofs be not omitted. I therefore say, that M. Edmond Buny confesseth our Church to be that, from which you descend, (or are fallen) which hath continued from the Apostles age to this present. Luther also confesseth it, in one of his last books, 
Bunie in his treat to pacification, toward the end.  Omne bonum Christianum a papatu ad nos devenisse; All good of Christianity to have descended to them from papistry. To every one's senses it is so evident, 
Luth in lillo in An●bapti●.  that you are fallen from us, that I loathe to declare it. Then which reproach, to be separated from us, 
(a) S. Aug. ep. 42. & l. 1. c. 5. de Symbolo ad Catech.  tanquam sarmenta, as chips, 
(b) ●. Cyp. l. de unitate ecclesiae.  tanquam ramos as branches, 
(c) S. Opt. lib. 1.  tanquam for as exuntes, as departers forth, 
(d) Tertull. l. 4. con. Martion. S. Vinc. c. 37. S. Iren. l. 3. c. 4. Isa. 28.15.  tanquam posteriores, as later; the holy Fathers, S. Augustin, S. Cyprian, S. Optatus, Tertullian, S. Vincent Lirinensis, S. Ireneus thowght none more vehement, and ignominious, against owld heretics.  
So then, it being proved that you are fallen from us; we are now to know, that such wynd-shakes, defend themselves as the prophet speaketh; In making a lie their hope, and protecting themselves by a lie Neque enim possunt laudare nos, qui recedunt: aut expectare debemus ut placeamus illis qui nobis displicentes, & contra ecclesiam rebelles sollicitandis de ecclesia fratribus violenter insistunt. For they that depart can not commend us, saith S. Cyprian: 
S. Cypr. ep. 25.  or should we expect, that we should please them, that displeasing us, as rebels against the Church, do violently employ themselves in soliciting the brethren from the Church? By which premises, is implied, that if the cause be wicked that must be defended by lies; the cause of the lapsed, of the departed, or of the runnagats from Catholic religion, must be wicked: the cause of M. Rider being such apparently must be wicked: the cause of one so often found in prodigious untruths, must be wicked: which may suffice for this point.  
10. Fourthly, 
Rider.  That Images and praying to Saints were then neither taught by those Fathers, nor received of the Catholic Church. Here Master Fitzsymon according to his wont manner, saith: That Images and Saints were worshipped: but how fond he endeavoureth to prove his wrested opinion, by misalledging Fathers, and bringing in of fables, I defer to mention it, hoping by your good persuasion he will mend it.   

10. Title. Whether it be true that I mis-aleadged Fathers, and alleged fables, to confirm the worship of Images.  

Fitzsimon.  10. YOu have M. Riders, authority that I did both the one, and the other: but not without Riderian verity; that is, to tell ever the contrary. What I have said of this matter in my first book of the Mass, will show to every one, that Scriptures, Fathers, and Antiquities, do justify, and certify, the worship of Images, 
Cap. 4. tit. 5.  beyond all occasion of my misalleadging Fathers, and alleging fables in confirmation of them. But, if both new and owld Testament were produced to that effect; if all monuments of Doctors, Fathers, and Histories, were it not easy to affirm, without all proof, or probalitie, contrary to all certainty, and notwithstanding greatest remorse of fidelity, that all were but forged? what idiot but might do do as much: to wit upon his bare word to depestre himself thus of disproofs, to deny more in one hour, than all the learned in the world may prove in one age?  
To that end principally, that his omission be known to have proceeded from a guilty conscience, and impossibility to answer my proofs to that effect; I have inserted the substance of them in the treatise of the Mass, or else would here have exhibited them. For he that sought so seeliely to take howld on the testimonies of Beda, Caluin, etc. where not withstanding as well occasion, as appearance of all contradiction (as is showed most palpably) wanted; and yet followed them so eagerly: what think you, (if he would seem wise) would he but glawnce, at allegations if they were in deed false, and at relations that were without doubt fabulous? But of his abusing the understanding of readers, by so palpable delusions, so contentiously every where maintained; besyd what is before said, some what may follow.  
If it will please him, or his consorts, to be thankful for a profitable example thereby to leave these exorbitant forgeries, by them used in lieu of other answer; I present this history recorded by Cesarius, and others toward their amendment. 
Caesar. l. 3. c. 37. joan. Heroli. ser. 24. post Trinit.  Two merchants of Colen, confessed to their ghostly father two fowl (although ordinary) offences; lying, and perjury, in saying, and swearing, that among all others they alone had sound and cheap wares, from places of greatest request, from woorkmen of greatest fame, from other perfections most esteemed; in the mean time knowing that their wares in deed were inferior to them of their neighbours, and had never been from places, woorkmen, and other commendations by them vawnted. Their confessor according to his duty instructed them of the heinousness of those crimes, so effectually, that they being sorrowful for their former life, they promised to abstain heedfully for the future time from all disordre and particularly that they would neither lie, nor forswear in buying, and selling. In the beginning, they found themselves somewhat interested thereby, until God had fully proved the firmness of their resolution. But after, in small process of time, their trade, customers, and wealth, increased so exceedingly, that they came to incomparable wealth. So, if our Reformers could refrain from the same offences, in utterance of their merchandise in writing, and deal plainly, without inhawncing glozing, or returning their wares, without detracting, and belying the provision, sufficience and substance of their neighbour's store, or beguiling thus their customers; I assure you, thousands more, would peruse their stuff, and their traffic would be much amended.  
11. The fift position was this, 
Rider.  That the Mass which now the Church of Rome doth use, was not then known in the Church, Master Fitzsymon knowing (or else he is ignorant in Durandus, Durantus, Guido (and the rest of the Mass founder's) that it is impossible to prove the Mass to be either Apostolical or Catholic, & that in the first five hundred years it was not hatched under the warmth of the Pope's wings (for then he was scarce Bishop of Rome) but that is was to his own knowledge patched up in many hundred years after those 500 by sundry Popes: and therefore Master Fitzsymon very wisely passeth the matter over without one text of Scripture to prove it, for knowing in his conscience that the Mass never came within the letter of Christ's will, he will not afford it the least warrant forth of God's word. And for the Fathers that he allegeth, I am sorry that a man that hath so fluent a tongue, should have so bad a mind, to wrest the Fathers, so speak that after their death, which they never knew in all their life.   

11. Title. Whether the Mass now used in the Church of Rome, was known to the ancient Church.  
M. Rider denieth, it to have been known, 
Fitzimon.  before Innoncent the thirds tyme. But in the two books precedent, even the innocents may judge, whether such be not for the folly thereof, an Innocents' opinion, and for the impudency thereof, a sycophants protestation. When that M. Rider had threatened before (as often appeareth) so wonderfully the Mass, that he would show from first to all to be magic &c. when he had promised to travers it at the first occasion; 
In 〈◊〉 caveat n. ●8.  when he had taken upon him (as a little after followeth) that he had followed me closely in every line, word, syllable, and letter; than not only not to accomplish his threat, not to embrace this opportunity now offered, not to produce one word of all my proofs; and to deny that I had alleged any out of Scripture: I know not what it is, if it be not to ride as fast as his titt can gallopp. And that he may not ride alone, Luther hath sent this sentence as a foot 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 lieth, he is not most certainly of God, and in all things is to be to suspected. As I said, my treatise of the Mass will further, totaly, and severally (for what part soever thereof you peruse it alone will discover the foresaid riding) demonstrat, not only M. Rider to be untrue, but that, magna est vis veritatis quae contra omnium ingenia calliditatem, sol●rtiam▪ & contra fictas hominum insidias facile se per scipsam defendet; 
Seneca in epist.  great is the power of truth, which by itself defendeth itself against all wits, craft, industry, and treacherous ambushes of men.  
If denials were disproofs, if the dissembling our arguments were the dissolving of them, if hypocritical protestations be allowed for lawful plead: then our cause, and case will lose their process. But if truth may have due regard, and proofs their deserved credit, and right but a lawful judgement: then falsehood, (as a disguised queen upon a stage, the pageant being ended) willbe discovered; to have been but a cowntrefett, than dissimulation willbe unmasked; then words willbe valued according the lightness of their weight. As I said, my too books of the Mass, (compiled upon the occasion of such denials, dissembling and delusions), are committed to the regard of their truth; the credit of their proof, and the judgement of their equity. Let them be accepted, but according to desert, and they, and I will c●aue noe more, nor others perhapp require greater satisfaction.  

Rider.  12. The last question was, Of the Pope's supremacy, and whether the Pope of Rome hath universal jurisdiction over all Princes and their Subjects, in causes temporal and Ecclesiastical.  
With this Master Fitzsimon, dealeth as with all the rest, and for the first part he saith, that the Pope's supremacy was acknowledged, but tells you not within the first five hundred years, and therefore is able to say nothing to that first part in question. But impertinently misalleadgeth some Texts of Scripture spoken either touching Peter's faith which he should hold: not one word of his supremacy which he never had. And there he would cunningly suborn the Fathers, to prove Peter's pretended supremacy, and the Pope's usurped supremacy, but all in vain for he takes them by the sound, not by the sense, as shall appear Christ willing in sifting them, if he dare show them.  
And for the second part of the position, he falls quite from the proof of the Pope's jurisdiction, to the largeness of his possessions, which was never in question: as Sicilia, Sardinia, etc. here you see his weakness, that cannot draw out of the Lords quiver one shaft in defence of the Pope's Supremacy.   

12. Title. Whether my proofs of the Pope's supremacy, speak of the first five hundred years.  
12. YOu have sundry evidences that M. 
Fitzimon.  Rider is neither lawful judge, nor witness. In this article it appeareth particulary, in his denying it, that Scriptures, Fathers, Protestants, especially, the Centuriasts, in great prolixity do profess. If there had been no other proofs than is in my first title to this Rescript: what think you, are not they alone a stumbling block to humble our Rider into the sink of confusion? I will but quote the Centuriasts showing from age to age the Popes of Rome to have had and practised supremacy of the whole world, 
Cent. 2. c. 7. col. 139. col. 770. 778. 779. 781. 782. etc. 10. col. 1262.  and add to the foresaid proofs in my title a few more, that even those who are loath to conceive M. Rider to be what he is convicted, may be as loath to dowbt of the matter that he contradicteth. For even by the centuriasts aforesaid, is confessed; that the Popes of Rome summoned General Concils, that they were the precedents in them, that they confirmed them, and some time in part sometime wholly, 
Vide Cent. 2. cap. 7. Cent. 5. c. 7. etc.  when there was occasion, disannulled them.  
Anacletus living in the first hundred years after Christ's ascension, said: Sacro sancta Romana & Apostolica ecclesia, non ab Apostolis, sed ab ipso Domino & saluatore nostro Primatum obtinuit, sicuti beato Petro Apostolo dixit, 
Cap. Sacrosancta. p. 1. d. 22.  Tu es Petrus & super hanc Petram edificabo ecclesiam meam. The most holy Roman and Apostolic Church, not by the Apostles, but by our very Lord and Saviour hath obtained the Primacy, as he said to B. Peter the Apostle; Thou art Peter, and upon this rock will I build my Church. Origen, toward the same time, saith, Quis esset altior Apostolorum eo, qui est & dicitur vertex eorum? 
Orig. ho. 2. de Euangelistis.  Who should be more high of the Apostles than he, who is, and is called their head? The same question, in like phrase is inquired by S. Austin. Who, 
S. Aug. super joan. c. 6.  as all others (excepting only certain obscure Reformers, that first denied S. Peter to have been Pope of Rome, and after upon contrary knowledge revoked their denial) do attribute to the Roman cheyre, all prerogatives of S. Peter: as by divers evidences, yea and Imperial decrees, is succinctly touched in the first and second title to this Rescript, and not omitted in our answer to the Caveat. And so the Fathers, say, 
S. Iren. l. 3. c. 3. S. Cypr. l. 4. ep. 8. S. Hiero. ep. 57 ad Damas. S. Aug. ep. 162. S. Innoc. ep. 93. inter epistolas S. Aug. S. Greg presat. in. con. S. Prosper l. de Ingratis.  S. Irineus: Every Church must reyle to the Roman Church. S. Cyprian: It is the mother Church S. Hierome: It is the chair upon which the Church is bulded. S. Austin: It hath the pre-eminence of the Apostolical chair. S. Innocent: According the ancient rule, it should oversee all Churches S. Gregory: By God's appointment it is preferred to all Churches, Prosper; Rome by Pastoral honour is made the head of the world.  
To all these think you, will M. Rider have nothing to answer? yes I warrant you. He hath answered already; All these are taken by the sound, and not by the sense. The phrase, is pretty; and is a Riderian answer to all: which if you will not accept you must have no other: because it is their opinion, as even Luther of the very sort saith, Although they touch not one argument, 
Luth. tom. 7. defence. verb. cene. fol. 394. 397.  yet that they have answered the matter passing well: and such is their greediness to defend their credit, that it maketh them giddy and frantic, in such sort that what soever they take hold of, though it be but a straw, yet they imagine it to be a sword, or spear, and that at every stroke they kill thousands. A truer man, could never have spoken of them more truly; in this the rather to be believed, that none could be better acquainted with the children's disposition, than their Father. Sed vanis stolidus haec omnia parturit error, 
Lucretius.  But their reforming error alloweth them no other shifts. That he affirmeth me to have fallen in proofs from the Pope's jurisdiction, to the largeness of the Pope's possessions; For the first part, it is now detected to be what it is. For the second, I ask all reasonable understandings, how could I more pertinently satisfy his insidious article, that the Pope claimed not temporal jurisdiction over all Princes and their subjects in causes temporal, then by rehearcing the few places whereunto, he pretendeth temporal claim? Those I said to be Rome, Cicilia, Sardinia, Corsica, Terras citra Pharum, Patrimonium Petri in Thuscia, Ducatum Spoletanum, Comitatum Venusinum, Comitatum Sabinensem, Marchiam Anconitanam, Massam Trebariae, Romandi lamb, Campaniam, Maritas Provincias illarumque terras & loca, Terras specialis commissionis Arnulphorum, Bononiam, Cesenam, Ariminum, Beneventum, Perusium, Auenienam, Civitatem Castelli, Tudertum, Ferariam, Cl●macum. Of which in some he hath no temporal command, as in Cicilia; in others, whereof many are but mean towns, he so ruleth, as they were never so much contented nor happy, under other government. And consequently, the greater credit may be given to the book of dangerous positions; 
Pagina 30. 97.  that the rule of Puritans hath wrought more mischief in Geneva in thirty years, them the Pope of Rome in five hundred. He is no papist, that so speaketh, but the author of a book by public authority in our late Queen's days, approved. And it needeth no confirmation to him that knoweth even by Caluins own confession, and by many others, that Caluin, and Farell, 
Calu. in epistolis.  were banished with this elogium, out of Geneva: Tyranni esse volverunt in liberam civitatem; they would have been tyrants over a free city. Of which their seditious and rebellious disposition; all country's where they are, cities, or other places, do witness their rule in deed not to be Papal, but Pharaonical, and Pharisaical.  
These foresaid territories I named principally, that all may behold no Pope hitherto to have claimed jurisdictions, in our parts, over, Princes, and their subjects, in causes temporal: thereby to judge the better of the impertinency, of such malicious extravagant, inserted by my Cavaliero; and of the little wisdom of our Challenor, who to be a Doctor, could find no matter in Divinity or other science of disputation, but out of all divinity, and partly contrary to it, these only three ridiculous theses, being in part blasphemous paradoxes, that Christ descended not into hell: the Church of Rome had apostated: Irland was not Peter's patrimony.  
13. And last of all, I pray you tell him, 
Rider.  that I will not digest his omissions in answering the matters in my Preface, all of them being so material, as those two testimonies out of August. Agolertus' complaint of the blasphemous errors of the Pope's antiphonary, which showeth the heresy of the Pope pronounced by his own Chaplain as also for the filthy life & lewednesse of the Pope and his Cardinals exclaimed on by his own Commissioners, 1538. 
Prostibulum Meritricum.  as also that the Popes own Palace of Lateran (by the Pope's own Proctor his confession) is become a most filthy stews: these things he would omit, & foolishly frame to himself a By-matter out of the question to prattle on, as against Luther: but omitting to answer me in this point that I urged him withal, which was this. That Luther's opinion of Consubstantiation is Popery: 
De Cons. dist 2. cap. non prim. in glossa, tertia tenet.  And that Luther's foolish heresy was held and maintained in Rome 273 years before Luther was borne, as the Popes own Records to the Pope's shame witness. Again he hath omitted to answer to those twenty several opinions of the Pope's Doctors touching Consecration, one differing from another in opinion and so no Consecration, and therefore no Transubstantiation, and so his Massing is but a mockery. And he must mend his answer concerning August. and Lyra, upon the sixth of john, or else he is overthrown horse and foot indeed.   

Tit. 13. Of M. Rider's blaming my omissions, and attainting Luther of heresy.  
13. HE requesteth all Priests, and jesuits, in the country, 
Fitzimon.  to tell me, that he would not digest my omissions to answer the matters in his Preface, all of them being so material. First, I have answered them, abundantly, and so little to his appetite, that I warrant you he had rather swallow down his old sustenance, the gruel of wiggen, newly from the fire, then have had his stomach charged therewith. For were he one Ostrich, that could digest iron, and steel; yet the matter now requested to his digestion, is made such an ingredient, or drowg, so contrary to nature, and so vehemently working upon the stomach, that it will burst the midriff, and burn the bowels, if it may not be instantly quit away by purge, or surfeit.  
Read my answer to his preface, and behold, how untowardly he hath mistaken all matters; the correcting of an unknown book by a Catholic, from errors inserted therein by heretics,) as his own Author professeth) that, he maketh a blasphemous error of the Pope's book: the Pope's reforming vices, and chase occasions of evil; he termeth, filthy life, and lewednes, of the Pope, and his Cardinals: the divers opinions, of the manner of consecration; he affirmeth, to be a flat denial of consecration: the affirmation of S. Austin and Lira; he interpreteth to be a negation. And in this last point, as in all the rest, so the words of his conclusion in this place argueth a wise and well styled penn-man. He must (saith he) mend his answer concerning August. and Lyra, upon the sixth of john, or else he is overthrown horse and foot in deed. As if he would seem to say, in nothing else I were ovetthrowen; all things else went well; in all other matters my overthrow was but feigned, but in this I was forsooth overthowne in deed. In deed, M. Rider, in deed, this was a judicial discourse, and a conceit worthy to be registered in a book of your making.  
Next, I would willingly be informed, what obligation I had to answer these very material points of M. Rider's preface, he having entirely gamboled over my Preface, and never so much as once saluted it in passing by, but rather with a squint regard given thereto, turned his back toward it. Certainly so great reciprocation in me doth presuppose an obligation from him, or else some unknown inequality must excuse.  
Thirdly, in the name of jesus, what had either any, much less all of these material points (as he speaketh) to do with all, or any of the articles by him propounded? Let me not be trusted, if I can comprehend by what engine, or cable, they may be haled thereto. But a tottering religion like a giddy drunkard must waver to by matters, whether we will or Noah. And let among all other disgressions, this opinion of Luther, which he calleth a foolish heresy (of which a little after) testify his simplicity, and senselensnes in not knowing what is with him, or against him. Luther's opinion of consubstantiation (saith he) is popery, and was held and maintained in Rome 273. years before Luther was borne. First, his Author informeth him, that it was not popery, by confuting it, as oposit to popery. 2. That it was taught in Rome, and maintained; his Author telleth not; only himself dreamt it. 3. In deed, I find, in the first book of Guitmundus, and in the 2. tome cap. 43. of Waldensis, that Berengarius after his second recantation; affirmed it. But can any be found besyd M. Rider, that make Berengarius his opinion, Popery; he being by Pope and Popery, to the shame of all his favourits, so often condemned, as a rank heretic? In my first fourth proof, and M. Rider's answer thereto in his Caveat, is approved, that all the world, yea and M. Rider himself, accounted him a protestant, and now, I must forsooth, as a material matter, justify his opinion as Papistical.  
But, if nothing else were conveniently written by M. Rider, I can not blame his puritanical verdict, that Luther's opinion was a foolish heresy: to wit that the bread remaineth with Christ's body in the B. Sacrament. For such his censuring Luther, by howlding one heresy wittingly, to be an heretic, 
Vide Acts and M●●. pag. 500 edit joan. Day. 1563.  doth also censure and condemn all the first planters of protestancy in England, (Latimer, Frith, Barns, Cranmer, etc.) as being Lutherans, to be also heretics. It censureth jewel, to be an heretic, by professing that Luther came first to the true faith: which being once had, 

jewel in the Apology, Vide exam. Symboli. Bale cent. 1. pag. 66. 72. cent. 8. pag. 678. In the epistle prefixed Horn in the harborowgh in the last oration.  
Examen of the discipline. printed an. 1593. Lond. by john Wolf pag. 3. 13.   (saith the faith of Protestants) can never be lost. It censureth john Bale, to be an heretic, by making Latimer, the first Apostle of England: before whom (saith the book of conference betwixt Latimer, and Ridlye) none preached the true faith of Christ, and the gospel. It censureth Horn, to be an heretic, saying that Luther begot truth. And lastly, it censureth. M. Rider himself to be first a plain, & perfect Puritan, to whom all professions of Reformers, beside their own, even it that is now professed in England, is Antichristian, and diabolical, and none but betrayers of God doth defend it, whether it come from Luther, Zuinglius, or Caluin, without the presbyterial approbation. Next, to be untrue, in this verdict, that Luther held an heresy; or at least, in his Caveat, in these words, n. 120. Luther is more to be commended, than all the Popes, Cardinals, Priests, and jesuits in Christendom: who with Austin, though he did ere, yet would not persever in errors, as you and they do, lest he should be an heretic. Here it is said, he held an heresy: there that he held none: can both be true?  
In this censure of M. Rider, there is a secrecy, to many unknown, which I will briefly unfowld. The Zwinglians, (or such as affirm Christ's body to be only in the Sacrament, in figure, and representation) perceiving the Lutherans in greatest reputation, and authority, and their own proceed to be greatly blemished, by being by them contradicted, 
Schlusselburg. l. 2. a 13. fol. 144.  and condemned; they, cum lachrimis largiter profusis coram Lant graveo Hassiae: with tears abundantly sheed before the earl of Hasse, implored to be avowed brethren by the Lutherans. What their repulse was, 
Epitome Colloquij Maulbrunae anno 1564. pag. 82.  you may gather by these words following? Whereas the Zwinglians do boast that we did acknowledge them our brethren: that is by them so impudently, and vainly, forged, that we can not sufficiently admit their shamelessness. For truly as we do afford them no place in the Church, so much less do we account them our brethren, finding them possessed with the spirit of lies, and contumelious against the Son of man. This is the wring vie of Lutherans against the Sacramentarians, that how heretical soever they make them, now that they are by them disdained; yet that divers times they lamentably implored to be entertained in their brotherhood, and were by them scornfully disclaimed.  
But, this is not all the secrecy of this matter. For, M. Rider being a Puritan, and no Protestant, (but when the time, and tide, requireth) may boast, that if Zwinglians have had such affront, yet that Caluinists have not been contradicted. To which you may answer, that even the former sentence comprised them, as being Sacramentarians, or enemies to Christ's real being in the Sacrament. Also, adjoin; that Beza himself, by testimony of Smidelin, most earnestly presented, 
Smid●lin. in epitome colloq. Montisbel. an. 1588. editi, pag. 64.  in the year 1586 to avow the Lutherans for brethren, if they would mutualy accept Caluinists into their confederation. Nay their case, is much more condemnable, whom both Lutherans, and Zwinglians do persecute, and not only prosecute.  
Although I loathe to enroll their blasphemies in my writings, yet to redeem my assertion of such their condemnation, and in deed to make them as odious as their case demandeth, to all them that only for show of truth hitherto complied with their opinions; I think good to specify the blasphemies and abominations of Caluinists condemned even by Zwinglians, anno 1555. 3. Aprilis by the whole state of Berna, which also then condemned Caluins Institutions, and other works.  

Calu. l. 1. Instit. c. 11.1. 〈◊〉. 1. & 2. etc.  1. Peccata fiunt non solo Dei permisse sed voluntate. Synns are committed not only by God's permission, but by his will.  

Ib. c. 16.17.18.  2. Quae cunque crimina a quocunque patrata, sunt bona & justa Dei opera. All sin by whom soever committed, are Gods good, and just works.  

Ibidem.  3. Iniquitas non peragitur ab hominibus voluntate, aut arbitrio, aut proprijs viribus, sed per Spiritum sanctum. Iniquity is not fulfiled by men, by will, or intention, or proper force, but by the holy Ghost.  
4. Voluntas Dei saepè repugnat eiusdem praeceptis. 
Ibidem.  The will of God is often contrary to his commandments.  
5. Voluntas Dei est suprema causa indurationis hominum. 
Ibid. & l. de pr●dest▪ & providentia. Idem l. 1. Instit. c. 1●. n. 1. l. 2. c. 4. & l. 1. c. 23.24. Ibid. Ibid.  The will of God is the principal cause of the perversity of men.  
6. Diabolus menda● est ordinatione Dei. The devil lieth by the ordonnance of God.  
7. Deus suggerit inhonestas affectiones efficaci ordinatione, operatione, & voluntate. God suggesteth dishonest desyers', with effectual decree, operation, and will.  
8. Impij & reprobi magis operantur in suis iniquitatibus opus Dei quam proprium. The impious, reprobat do more fulfil the work of God in their iniquities, on their own.  
9 Deus creavit maximam partem mundi ad damnationem simplici decreto voluntatis suae. God hath created the most of the world to damnation, 
Ibid.  by the absolute decree of his will.  
10. Suo decreto instituit ut Adam peccaret. 
Ibidem.  By his absolute decree he ordained that Adam should sin.  
All which doctrine not only in seed, but in bud, crop, and shoot, to have been toward harvest, in Cambridg, among Puritans, (teaching that all such persons as were once truly justified, 
Conference before the King. pag. 4●.  though after they fell into never so grievous sins, yet remained still just, though they never repent them; because forsooth they had done the will of God, the work of God, etc.) the deane of Paul's, jan, 14. 1603. not only assured, but also proved, before the king's Majesty. So that from first, to last, it is a lawful excuse, in an unlawful matter, that M. Rider, termed Luther an heretic, and that the Puritans term so the Sacramentarians, considering that they are so odiously by them condemned.  
That in these few lines, he nameth so often the Pope, dividing under him the offices of Pope's chapelin to one, of Pope's proctor to another, of Pope's record or to another, of Pope's Doctor to another, etc. partly it honoureth the Pope, partly it tormenteth him that so repineth. Reformers, to the Pope, do offer the sacrifice of the Lindians to Hercules; whom, diris devouere pium habetur; 
S. Nazianzen orat 1. in julian.  ac Deum illum non alio quam conviciorum & maledictorum honore afficiunt; to curse, it was their piety; neither with other honour did they worship that God. Malis dispicere, laudari est; it is a praise to displease the wicked; and injust irrogata, 
Sen. epist. 77. Idem in proue●. Act. 9.5. 2. Reg. 17.  infamia eius est qui fecit; an injury wrongfully infixed, is the doers infamy. It also tormenteth M. Rider, to kick against the prick. He may sooner with Achitofel, by his malice destroy himself, then hinder David to prosper. A sea may roar against a rock, but when it beateth against it, what remaineth but a fretting & vanishing froth? That to happen, in the Pope's case, is affirmed by S. Austin, saying: 
S. Aug. de util. cred. c. 17.  The Pope to obtain the height of authority; frustra circum latrantibus hereticis; heretics in vain barking round about him. Nether are all the defenders of Papistry, either chaplains, Proctors, or Doctors, to the Pope; but many, if not most, such as leaving great estates, do eschew dignities, and exchange wealth for want. In deed among Reformers, the contrary is observed; they but of the basest sort, and preaching, to purchase, and having purchased, leaving to preach.  

Rider.  14. And whereas I brought the old Church of Rome, condemning the late, Church of Rome for their feigned miracles, with Lyra, Alexander de Hales, Chrisost. & Augustine, approving the same against him: Master Fitzsymon so smoothly passed them over, with two hundred errors more, which I shall hereafter tell him of, it he mend not by this your gentle admonition.  
Now my earnest suit to you is this; That you would admonish him to mend the premises, who hath been hitherto careless of good counsel, being bewitched with a self conceit, 
Praemonitus, Praemunitus.  which indeed is but a deceit. And if he think my terms too tart, thank himself, it is against my humour: his breach of promise and foolish brag of victory without verity, enforced me to use these terms to edge him to aunwere, and to show his learning or ignorance, wisdom or folly; and, that the world may see (if he scorn your brotherly admonition) that brag is a good dog, more tongue than teeth, more talk than truth. But you must needs deal with him by writing for otherwise in words he is too hard for a hundredth of you, for you shall find him old dog, in copia verborum, and inopia rerum. And thus hoping after your counsel, he will leave his wonted gadding rovings from the matter, and follow me closely in every line, word, syllable, and letter, as I have and will do him Christ willing: I commend you & him to the blessing of our merciful God, whom I beseech for his Christ's sake, so to touch your hearts from heaven, that you all may renounce your new popery▪ and fear God in Christ with us, according to his evangelical truth.  
From my house in Saint Patrick's Close this 30. of March. 1604. Yours, so far as you are Christ and the Kings, ready to triple these kindnesses. JOHN RIDER.  
A fa●t escaped in the print, namely quo for qua. page, 7, line 16.   

Tit. 14. Upon the residue of the Rescript, to the end.  
14. NVllam authoritatem habet, uti, qui damnatus est, damnat, 
Fitzimon.  saith Seneca; his judgement hath no authority, 
Sen. ep. 77.  where he condemneth that is condemned. This sentence M. Rider, hath not only force, but inevitable violence, many ways, against you. You pretend two hundred errors; yet show none; and are besyd condemned by public authority: what credit willbe given by Catholics to your words, when Protestants discredit you? The two hundred errors are but the spots of cownterfet blood upon josephes' coat, 
Gen. 37.  whom jacob after will find unspotted, and know the deceitful envious brethren to have been as treacherous in selling him, as in lying to their parent by his coat. And as for the point of miracles, I believe it to be so answered, as that M. Rider will blame no further want thereof.  
That I did not follow your counsel, was the same mercy of God toward me, which was toward the late named joseph, that he followed not the allurements of his adulterous mistress: 
S. Cyprian in conc. Carthagin.  your reformations being a disloyalty toward the spouse of the Church, and deuorcing yourselves as concubines from truth to follow licentious sects and errors. Roboams' example shall make me never to follow, 
3. reg. 12.3.  the young men's counsel, that is them, that are upstarts in religion, such as straying, are turned into vain talk, desirous to be Doctors of the law, 
1. Tim. 1.7.  not understanding neither what things they speak, neither of what they affirm.  
I have chosen for my cownselor the word of God to be my compass, and card in his holy ark; by which, I learn to divert and ply from you, as from the rocks, and shelves of certain ruin; by these sea marks following, placed at your entry.  
Observe those that make dissensions and scandals contrary to the doctrine which you have learned. 
Rom. 16.17. 1. joan. 2.24. Galat. 1.9. Hebr. 13.9. Rom. 16.17.  That which you have heard from the beginning, let it abide in you. If any preach otherwise then you have already received, be it accursed. Be not misled by variable and strange doctrines. Avoid them: for such do not serve Christ our Lord, but their own belly, and by sweet speeches, and benedictions, seduce the hearts of innocents. By thes cownsels, I was prevented from being cownseiled by you.  
Auolent, quantum volent, paleae levis fidei, 
Tertull. l. de prescrip.  quocunque afflatu tentationum; Let the chaff of light faith be borne away as far as they list, with every breath of tentation; let the blind, be guided by the blind; 
Mat. 15 14.  into the same snare; let wavering children be carried about with every wind of doctrine, 
Ephes. 4.14.  in the wickedness of men, in craftiness of the circumvention of error; Let the deniers of knowing Christ & his word blush, 
Mar. 8.38. Luc. 9.26. Eccl●. 6.10.  & shrink to acknowledge him in this adulterous and sinful generation; let the trenchoure friend, depart in time of tribulation; 
Isa. 51.12. 2. Tim. 2.12. Mat. c. 10.38. c. 16.24. Luc. 9.23. c. 14.27.  let the timorous for a mortal man, that is to whither as haye, forget his maker; As for me, I hope to reign with Christ: therefore I know I must sustain with Christ. I pretend as a disciple to follow Christ: therefore I must take up my cross, hate my father and mother, 
Mar. 8.38. Luc. 9.26. 2. Tim. 2.12.  wife and children, brethren and sisters, yea and my own life, in comparison of him. I attend, not to be denied of Christ, before God, and his angels: 
2. Tim. 4.8.  therefore I know I must not deny him, or be ashamed of him before men. I aspire to a crownee of justice: therefore I must endeavour to fight a good fight, 
Rom. 8.39.  to consummate my course, to keep my faith. For conclusion I say, that neither death, nor life; nor angels, nor Principalities, nor powers, 
1. Cor. 10.13.  nor things present, nor things to come, neither might, nor height nor depth, nor other creature (by the mercy & help of my faithful God, that will never suffer us to be tempted above our power) shallbe able to separat me from the charity of God which is in Christ jesus our Lord, nor to conform me to the cownsaile of the reformed sedition.  
You affirm that you must deal with me in print, and not by word, 
Prou. 6.2.  because I am to hard for a hundred, in speech. I say, that illaqueatus es verbis oris tui, & captus proprijs sermonibus; you are engaged by the words of your own mowth, and taken by your own talk. You can not conceal the confusion you had ever in talking with me, when at every word I disproved and disturbed your conceits: which you heedfully provided to happen most seldom, and speedily to be abrupted. I do but appeal to M. Tristram Eccleston Constable of the Castle, whether it was so or Noah. If he will not disgrace his goss sip, at lest M. Alderman jyans, M. Luke She esquire, and others, can tell the plunge you, and Minister Baffe, wallowed in, at our last meeting. So then to God be the glory, and never to me, you felt the brunt of my words, at that time by your own confession to be irrefragable. As for the print you provided not to taste, how it would have proved: but how you should have felt it if you would have endured the trial, I leave to be judged now that I might without you permission, make it known. What, or how much, or how little that willbe, to your profit, I trust at like opportunity you will certify, as you have now done of my words.  
To perclose the whole, and to conclude the late points pertinently, in token that I am not very self conceited, as ever before I have desired to speak rather in the words of Scripture and Fathers then my own, so I will now conclude in the discourse of B. S. Austin, 
S. Augustin. l. 2. 〈◊〉 de ciu. c. 1.  altogether and as if it were of set purpose belonging to this effect.  
If the weak sense of human custom dared not to resist the reason of manifest truth; but to wholesome doctrine as to a medicine would submit the weakness thereof, until by God's assistance, the faith of piety entreating, it were healed; there should not be requisite any long discourse to convict the error of vain opinion, by them who are in the right, and susficiently can express their meaning. But now, because so much the more the disease of erroneous minds, is greater, and dangerous, by how much they defend their unreasonable conceits, yea after full satisfaction, as much as from man to man was due, (whether forever excessive blindness, whereby they discern not things apparent, or for perverse obstinacy whereby they will not endure things evident) to he reason, and truth: of necessity, we treat more amply clear matters, as if we delivered them not to be viewed of beholders, but in sort to be felt of handlers, and yet winking at them. Nevertheless what end of alteration, or mean of speaking would therebe, if we would think it requisite always to answer them that contradict? For they that can not understand what is said, or are of so hard an opposition of hart, that although they understand they will not yield, such do contradict according as is written: and they speak iniquity & continually they are vain. Whose condradictions, if I would as oft refel as they with a stout forehead resolve not to care what they say, so that howsoever they gainsay our disputations, how infinite, how miserable, and unprofitable it is, you behold. Thus, I conclude in opinion, and speech of S. Austin.  
Laus Deo Opt. M. Virginique Matri, ac B. Patrició.   

To the temperate Protestant Reader.  
I Confess myself to have been long time brought up in protestancy; and also to have waded therim with resolute confidence, professing it in Catholic country's, not without as well danger, as firm intention, to have died for it. And when I did abandon it, it was not for any greater temporal preferment, as is known publicly 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 conversion from it, was principally, because I observed the form of belief, called the creed, and the reformed gospel, to be in all articles altogether opposite one to another. I report me, even to your arbitrement therein, after reading my examination of the Protestant belief toward all the articles of the creed, whether I had mistaken, or no. Next, as after I addicted myself to the divers controversies of both sides, examining them curiously with their allegations, I was much more confirmed to be a Catholic, by viewing besyd the creed, all the whole doctrine of Christianity, from Christ's time hitherto, to be wholly repugnant to reformations; 
Eber in pref. come. Philippi. super ep. ad Cor.  and when Reformers pretended the contrary; that they and the ancients, did not disagree in religion: such imposture I found to be so enormly sycophantical and hypocriticaly pretexed, that I blushed to have ever been of that profession, which cold never purchas, or retain, any virtuous mind, but by such forging, and dissembling, to be that most, which according truth and plain dealing, with all vehemency it contradicted and was least. So is it plainly confessed by Eberus, who succeeded Luther and Melancthon in wittemberg. Tota & tantis confusionibus & scandalis deformatur totus caetus, ut nihil videatur minus esse quam quod profitetur. The whole crew (of Reformers) is so deformed with so manifowld and great confusions, and scandals, as that it is nothing less than what it professeth. Lastly, when I came to God's holy book, the divine Scriptures, and compared them in their originals to the translations of Reformers, and these to them; I then in deed viewed, all to be treason, and traps; all to be a transfiguration of the angel of darkness into one angel of light; or his doctrine of liberty to bear most undeservedly the title and countenance of the doctrine of piety; and in the mean time true godliness, 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, side, and feet pierced, in such palpable manner that of a dowbtfull disciple, 
joan. 20.19.  by so manifest revelation, I then, and now say, My lord, and my God: as he then and now answered my soul, Because thou hast seen me, thou hast believed.  
I have now informed, why myself renownced protestantry. If you please, I will tender some further important occasions, whereby you may also know what to determine toward the same. Pondre them in the balance of a pure eye, and not according any preiudicated persuasion, and sway with them only according their desert, as you tender your sowls' salvation.  
When reformations pretended to exclude papistry, (as they termed the Catholic Profession) they alleged against it, that it was forsooth idolatry, superstition, magic; that it was a following of Antichrist, the cup of the whore of Babylon, a stamp of the beast of the apocalypse, &c. that the ancient Fathers wear pernicious dreamers, doting fools, idle triflers, fanatical writers, falsifyers, depravers, blasphemers, &c. as is showed in my first preface. Now for their own authority, and warrant to abolish papistry, and to establish their reformations, they assuredly affirmed the word of the Lord, God's book, and the holy Scriptures, to be their direction; the love of Christ, and his truth, to be their impulsion; the doctrine of the Apostles, and their belief, to be their intended Reformation. So that, the nick of all their coning consisted in fine filed and forged dispraises of Papistry, and as curious sugared deceitful commendations of protestantry approving themselves (as S. Austin saith) dulcissime vanos, non peritos sed perituros, 
S. Aug. l. 1. confess. c. 14. & l. 7. c. 20.  nectan disertos in errore quam desertos a veritate, most delyt somely vain; not so much read as reprobat; nor eloquent in heresy as empty of verity. This whole imposture if it be found false, must not the frame, or building, erected thereon, be also esteemed to incline to destruction?  
Omitting to prosecute Luther's confession, 
Luth. in disp Lipsiaca cum Eccio.  that this reformation was neither begun for God, nor for him should be followed; First than I say, in general, that their bibles by their own verdict, have not been the word of God. Nether will I allege for proof thereof, 
Zuingl. de sacram fol. 412. Sur. in Chron. adan. 1523. Lindan dial. 1. pag. 84.85.98. etc.  any Catholics, but themselves. In Luther's translations I might affirm, that john Dietenbergius had colleted 874, and Emserus 1400 falsifications; and that bishop Tonstal, had gathered in the only new Testament of Tindal, two thousand depravations. I abstain from objecting one of ours against them, that themselves of themselves, be both witnesses, and judges. I will begin with England, & such therein, as were, 
Carlisle in his book that Christ descended not into hell.  and are most esteemed. Carlisle then, (for whose credit Puritan deny the descension of Christ into hell,) saith, of the translations in England. Th●y detort the Scriptures from the right sense. They show themselves to love darkness more than light. 
Browghtons' epistle to the Counsel.  Browghton, who being of the feruentest sort of Puritans, brooked not to dwell in England as being a country drowned in error, but came to Midleburg in Zealand: and ●her wrote his book, admonishing therein the Lords of the counsel of England, 
In the book of the said conference by william Barlow D. of Divinity, & deane of Chester. pag. 45. printed by V S. anno 1605. pag. 46.  in like words to the former, that the Bibles of England were foully corrupted. And now lately, the 13 of jan. 1604. (according our computation) at Hampton court, in the sum of Conference before the King's Majesty, thus speaketh the formam of the queast of Puritans, D. Reinolds: that there might be a new Translation of the Bible, because those that were allowed in the reigns of K. Henry the eight, and Edward the sixth, were corrupt, and not answerable to the truth of the original. To which, accorded, his Majesty, saying, as is there expressed, that he cold never yet, 
Bible anno 1588.  see a Bible well translated in English, but the worst of all, he thowght the Geneva to be. Which his judgement, the translators of the Bible in english, (professing to translate the Geneva Bible, and yet declining from it in very many places, 
Luke 3.36 Act. 1.14. c. 2.23. c. 3.21. etc.  as by the quotations may be gathered, being ashamed universally to conform themselves thereto) do apparently confirm, and justify. Thus than we have for the first consideration, that the Scriptures hitherto delivered in England are corrupt, 
Vide Witaker. pag. 15. contra rat. Campiani pag. 15.  loving darkness more than light; and never well translated; even by their own declarations.  
Of Luther's translation for the owld Testament, he himself in several clauses saith, that it is no word of God, belonging to Christians. Moses, 
Luth. serm. de Mose. De 10. precep. lib. 2. con. Rusticos.  nihil ad nos pertinet. Seditiosi prophetae dicebant, oportet & vet● testamentum servari. Non mihi (ecclesiastes), sed judeis, Mosen tuum predica. Nullus apex aut punctus in Mose ad nos pertinet: legem ad me nihil pertinere, sed evangelium etiam decem precepta ad nos non pertinent. etc. Moses pertaineth nothing to us. seditious preachers affirmed, that the owld testament is also to be observed. Preacher: not to me, but to the jews, preach thy Moses; not a title, or point, of Moses, belongeth to us; the law not to concern us but the gospel. Yea, even the ten commandments, not to belong to us. etc. This is plain dealing, out of the word of God, to shuffle and cut away all the owld testament. But what thowght Luther, think you, of the new testament? Listen to himself rowndly, and resolutely, declaring his mind. Non immerito igitur admonui in prologo novi testamenti, Lectores, ut hanc falsam aboleant opinionem, quod scilicet quatuor sint evangelia, & quatuor tantum Euangelistae. Dixit autem joannis evangelium esse unicum, pulchrum, 
Luth. serm. de pharisee & publ. & in 2. proem novi test. primae editionis.  verum. Not unworthily did I admonish the Readers in my prologue of the new testament, that they should abolish this false opinion, that there are four gospels, and only four evangelists. For I said, that the gospel of john was only be wi●full, and true. I might allege besyd thes blasphemies against so much of the owld and new testament, his like impiety toward the epistle of S. james, the apocalypse, &c: but what needeth any specification of parcels, when he determineth in express terms, Nihil est cum scriptura, 
Luth. in Assert. in prologo.  Bibel, Buhel, Babel, the Bibel, Bubel, Babel, together with the Scripture, is nothing. Is not this a strange manner of translating and reforming Scriptures, to make them finally not to be any word of God, or of any importance, but all the bible to be only a bubble, and a Babel?  
What greater modesty or sincerity might be attended in Caluins' translation, when he taxed thus the Apostles and Evangelists altogether? Si Apostoli sint, ne garriant quicquid illis collibitum fuerit. 
Calu. Instit. l. 4. c. 8. §. 4. Calu. in c. 19 joan. v. 23.24. In cap. 2. Mat. v. 15. in c. Mat. v. 13. in c. 8. Mat. v. 17. in c. 27. Mat. 9 In cap. 6. Luce v. 40. Calu. in prefat. novi test Gal. 1567.  If they be Apostles, let them not babble all that they list. Of the Evangelists he also saith them, intempestive trahere loca: à nativo sensu discedere: multos sententias ex abrupto inseruisse: nominare impropriè: verbis uti impropriè: to wrest allegations: to departed from the right meaning of them: to shuffle abruptly many sentences into their writings: to term improprely▪ to use words improprely. Whereupon most truly saith he against himself, and his like: I confess that Satan hath gained more by these new Interpreters then by keeping the word from the people. To conclude his odious exprobration; I must report for a woeful conclusion, toward all late translations, the saying of Zwinglians, or Tigurins: No translations yet extant, nor which willbe here after, is the exact word of God, and the express meaning of the holy Ghost. Which if any temperate mind either of Catholics, or Protestants, may now distrust to be true, in all their translations: I can not imagine, what satisfaction greater to be resolved, might be either imagined or required, since that it is proved, as S. 
S. Aug. l. 11. con. Faust. c. 2.  Austin said, to Faustus, and his consorts: You are the rule of truth: what soever is for you, is true, what soever is against you, is false.  
Let their Etheocleal discords next present themselves to your consideration. God gave some Apostles, some Prophets, othersome Evangelists, 
Thes. c. 4. v. 12.13.  and othersome Pastors, & Doctors, to the consummation of the saints, unto the work of the ministery, unto the edifying of the body of Christ, until we meet all into the unity of faith, and knowledge of the son of God Such teachers of one uniform permanent doctrine always to continue, our Reformers may not possibly be accounted; first because of their long interruption without predecessors; which in professing their novelty, they both acknowledge, 
Fulke lib. lat. con. Stapleton.  and maintain, saying parum referre si nullos proferre potuerint antecessores, it to be of small importance, although they can not allege any ancestors, yet by the words of the Apostle is intimated that there showld be a perpetual succession of Pastors, and Doctors, from the Apostle upward to the wordls end, to continue the knowledge of the son of God. Secondly, because, as is often, and evidently, showed, that thes Doctors of reformation, are every day more remote from all meeting in any unity of faith. Themselves deny it not; their own evidences assure it; they in their quiet words, do plainly profess it, as by these declarations is testified. Obijciunt nobis Pontificij scandalum dissidiorum. 
Georg. Maior. in orat de confessionibus dog●um.  Fateor id maius esse quam ullis ut lachrimis deplorari possit. Fateor turbari infirmos animos, ut dubitent, ubi sit veritas, & an aeliqua sit ecclesia Dei distincta à caeteris gentibus. The Papists object against 〈◊〉 the scandal of our discords. I confess it to be greater, then by any tears may be deplored. I confess, the weak minds to be troubled thereby, that they dowbt where truth is, and whether there be any Church of God distinct from the gentiles. Euangelici doctores immanius fere, ac truculentius, quam barbari milites inter se digladiantur. The evangelical doctors do more brutaly, and cruelly, contend among themselves, 
Chytreus, in thema. deprau. August. Conf.  then barbarous ruffians. Sordet profecto mihi mundus, & Cathedra, Pulpita, & suggestus sordescere mihi incipiunt, in quibus odia ista venenata, & contentiones ruinam spectantes deprehenduntur. 
Nic. Selneccerus in Prefat. in Catol. Concil. A. 4.  Truly the world is loathsome to me, chairs, pulpits, & seats begin to displease me▪ in which thes venimouse hates, and contentions, tending to ruin, are found. Non sunt lana, nec linum, de quibus disceptatur, 
Wigandus lib. de ervoribus Maioris.  sed de Doctrinae Christianae capitibus. They are neither flocks, nor tow, but the Capital point of Christian doctrine, that they contend about. And that until the great day of God they may never better agree, 
Schlusseburg, in proem.  both their chief superintendant Schlusselburg professeth, and their several meetings frustrated in attempting agreement, at Smalcald, Ratisbon, Constance, Zurick, Arove, Basile, Worins, Mompelgart, Rochel, Hampton, doth demonstrat. So that if either the Apostle may be trusted, or themselves of their discordant and unreconcilable belief, (which by such discord is known not to be the one faith of one God, 
Ephes. 4. Cant. 6.8. S. Aug. epist. 166.  the unity of one spirit, the one hope of our vocation, the one dove, and spouse of Christ) we must be reprobatly desperate, if we will not inquire and repair ad Cathedram unitatis in qua est posita doctrina veritatis, to the chair of unity, in which is placed the doctrine of verity.  
In third place is is to observed, that if beside their translations among themselves accounted to be corrupt, and that they will be otherwise for the time to come, and consequently the faith builded upon them (for who may know, when the ground is hollow, whether he hath founded his building safely, or no?) to be uncertain, and as experience showeth, wavering; also their kingdom being divided not for flocks, or tow, but for the capital points of Christian belief, as themselves profess; if I say, beside this discovery of their profession not to be from Satan, by being condemned in owld heretics the greatest enemies of God, and assuredest confederates of Satan; I trust that no reasonable Reader will use any long deliberation, whether it be convenient to persist in protestantry, or no. Only this I in the mean time forewarn, that as we accuse them to raise up owld condemned heresies, so they impute the same to us: but not otherwise, then with seared consciences, only to prevent, and anticipat our accusation of the like in them. For, only by Popes of Rome, (as the Magdeburgians themselves confess) have all general concels, to condemn heresy, been collected: and till Luther's time, heresies, (which ever must have been, 
1. Cor. 11.29.  that they also which are approved may be made manifest) by no reformers cold be condemned for their professed novelty, and late acknowledged gospel; Whereby they cold not have been, at least when such heresies must have been confuted. Nether would I wish a more urgent provocation to abandon pretended reformations, then to confer, and examine, such their collusion, in tainting us with owld heresies, with their allegations, and proofs, whereby they aver it; in like manner as I have ever said, jewels unexamined writings among all late reformers (for in deed all later of them are abject in comparison of him) to be the most dangerous mean to pervert Catholics; but being confronted with authors by him cited, and his intention once detected, them to be a most forcible reduction of them and others, from being Protestants. Now then to the point before specified.  
First, the ancient Fathers, condemned, owld heretics, for denial of many books of Scripture: the 
(a) S. Iren. l. 1. c. 26. S. Epiph haer. 30.  Ebionits' for their denying all S. Paul's epistles; the 
(b) S. Aug. l. 33. con. Faustum c. 3. & 7.  Manicheans for denial of the Gospel of S. Matthew; the 
(c) S. Aug. haer. 30.  Alogians for denial of the gospel and apocalypse of S. john; the 
(d) Tertul. depraescrip● S. Iren. l. 1. c 29. S. Epiph. haer. 42. S. Hieron. praef. in ep. ad Titum.  Marcionits, and the Arians, for denial of the epistle to the Hebrues to be S. Paul's, &c: what then, think you, would be their opinion of Late Reformers, for denials of thes books following to be authentical Scripture? in the owld testament all the books of Moses, Tobi, judith, Hester, Baruch, wisdom, Canticles, ecclesiasticus, the two books of the Maccabees; in the new testament, the three first evangelists, the epistles to the Hebrues, of S. james, the 2. of S. 
Biblia. an. 1579. in the argum. of the epist to the Heb. Calu. apud Fevardentiam, come in Ru●h. in pref. Tower disp. the 4. days conference. Whitaker con. rat. Camp. pag 10. Calu. & Beza, in cap. 8. joan. Bibles an. 1 62. 1577. 1●79. 1580. Tertul. con. Martion. l. 1. in princip.  Peter, the 2. and 3. of S. john, S. Jude, the apocalypse; besyd parcels, as the Prayer of Manasses, the song of the 3. children, the story of Bel, and part of S. john's Gospel, namely the sixth chapter, which Caluin said he cold never be persuaded to be S. john's, and the history of the woman adulteres which Caluin allowed, but Beza endeavoured to confute. In Luther, lately alleged to this effect, in the Tower disputation, in Whitaker (saying that he cold not see by what right that which was any time discredited to be Scripture showld by time win authority of Scripture: which may be applied to all the parts of Scripture now mentioned) in Caluin, and Beza, and in most late bibles, thes foresaid books are made suspitiouse & apochriphal. Martion by Tertullian was called Must Ponticus, the Mouse of Pontus, for his nibbling the Scriptures, as the mouse nibleth cheese: therefore if these loppers, or shredders of Scripture, had lived in his time, he might denominat them cormorants, or wolves, not for nibbling like a mouse small crumbs, but for devowring great gobbets, in canceling whole, and principale volumes of Gods sacred word, notwith standing the terrible curse in the apocalypse and deuteronomy in prohibition of such presumption. 
Apoc. 22.19. Deutr. 4.2.  Can then any not ignorant of their mangling, or dismembering thus the Scriptures, but abhor, and detest that profession, which hath no other refuge, then when it is repugnant to God's holy word, to say, that his word is not his word, or which is all one, that his authentical Scriptures, are not authentical but Apochriphal; and ●hat they believe not this, they care not for that, they pass over that as a dream. Give attendance I pray you, to part of their modesty (and that of the principal) in spea●ing of sacred Scriptures. We pass not (saith whitaker) for the Raphael of Toby, 
Whitaker con. Campian. pag. 17.  neither do we acknowledge those seven Angels which he speaketh of ●he same that Raphael recordeth, savoureth I wot not what superstition. I little care for the place of Ecclesiasticus, neither will I believe free will, though he affirm it one hundred times. As for the book of Maccabees; I do care less for it, then for the other. judas dream concerning Onias, I let pass as a dream. What child, but might say as much against any parcel of Scriptures, and what jew but would tremble to say as much of certain Scriptures, never doubted of in God's Church, at least since the 3. Carthaginian Council, which was anno 397?  
Next Scriptures, traditions by reformers disclaimed are to be exhibited in most brief manner to your deliberation; as being of equal authority (when they are undowbtfull) with Scriptures; and containing little less mystery of our belief then Scripture. For, by them we know the mystery of unity in Trinity, 
Luc. c. 1. v. 2.  of the baptizing of Children, all contents of S. Luke's gospel which he professeth to have received by tradition. The whole creed of the Apostles. The Christian keeping of the sunday in steed of the Sabbaoth of the jews, the perpetual virginity of our Lady; the communicating in the morning, fasting, the communicating of lay people, especially of women. &c. which are not expressed in any written word of God, but only known, and believed, by the unwritten word, or tradition. Of which saith S. Paul: Therefore brethren, stand, 
2. Thes. 2.15.  and howld the traditions which you have learned, whether it be by word, or by our epistle. What cold be said more manifestly, in commendation of any part of our belief? According to which said S. Basil: I account it apostolical, 
S. Basil de spiritis S. c. 29. in principio.  to continue firmly even in unwritten traditions. To whom all the Fathers are conformable. And when the Gnostics, Martion, Cerdon, Arius, Eunomius, 
S. Iren. l. 3. Tertul. de prescr. & in Sarpiaco. S. Basil loc. cit. c. 27. S. Epiphan. her. 53. S. Aug. l. 5. con. Max.  Aerius, Nestorius, and other owld heretics, opposed themselves to traditions, denying, and disdaining them; they were disproved, and condemned, thereby, by S. Ireneus, Tertulian, S. Basil, S. Eiphan, S. Austin, etc. to be detestable heretics. I do therefore only crave, what would they affirm of our Reformers, not abiding the name of traditions, (but when it may have one odious sense) translating in lieu thereof, instructions, constitutions, ordonnances? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek, 
Mat. 15. v. 2.3.6.  by themselves is translated a tradition, in S. Matthew, 
Baret in lit. D●n. 311.  when it beareth an odious construction, and their dictionaries in english do translat tradition thereof: yet in this place of S. Paul they would not abide it to be so englished. What can be one impious corruption, if this be not?  
After despising Scriptures, and traditions as the chief helps from God, lest there showld want any hindrance betwixt our salvation, and us, nothing could after more preiudicialy be denied, than our having any free will. For by denial thereof, all our actions being made fatal, and God being made (as before by Caluin) the tempter, nay inforcer of us to evil, and not our own concupiscence, contrary to the Apostle S. james; we are made deaf toward all God's promises, 
jac. 1.14.  or threatenings; as being undeserved by us negligent toward all his commendments; as being not to be fullfis led by us, but by God; every one slothful to prepare himself to any good, or to avoid any evil, cum in potestate sua non sit vias suas malas facere, 
Luth. de servo arbitrio.  whereas (saith Luther) it is not in his power even to make his own ways more wicked, because forsooth he is applied not according his own inclination, but according God's disposition, as well Paul to be converted, as judas to betray; and if either God should punish us, or any magistrate condemn us, for any offences committed against their laws, it should be accounted an injustice in them, to torment us for that which was not in our power to have done otherwise. beside all which absurd points of licentious freedom, and unbridled lewsenes, toward all dissolution, by denial of the freedom of free will, also is implied, that God should never be prayed unto, either for forgiveness of our sins, or of granting his grace toward any good by us intented, we neither cooperating to the evil, or good, of our own actions, and consequently they not being ours, but Gods, he should be accessory to need pardon, and not we. Nay, according S. Bernard cesset voluntas propria & infernus non erit; 
S. Bern. ser. 3. de resurr.  take away our will, and there willbe no hell. Therefore, for taking away all regard of sin, and good works, of heaven and hell, of God & Man's laws, their cold nothing be more proper, then to inculat, no freedom to be in us, but that we were led by fatal necessity without controwlement to think, say, and do what soever proceeded from us. This than seemed an important and plausible heresy to Satan to suggest unto his Ministers, even from the beginning of Christianity, thereby to intoxicat the world. Wherefore he suborned first Simon Magus, 
S. Clem. l. 3. recogint. S. Hier. in pref. con. Pellag. S. Aug. de haeres. c. 35.70. S. Bern ep. 194. Concil. Constan. ses. 8. a 27. Roffen. in art. 36. Lutheri.  after Bardisanus, than Priscilian, than Peter Abailard, than Wickleff, than Luther, and after him all this late crew, and in particular them of Cambridg, as before appeareth by Whytaker, to disclaim, and deny, the freedom of our will. Against whom, S. Clement, S. Hierome, S. Austin, S. Bernard, the Council of Constance, the bishop of Rochester, and manifowld other champions of Christ, disputed, and utterly disproved their Satanical heresy.  
But what powerful dominion Satan had, and hath, in and over such reforming writers, you may conceive most pregnantly, by their deceitful corrupting all Scriptures approving the freedom of will, in defence of the said infernal error. First, whereas it is said in Genesis, 
Gen. 4.6.  of Synn; sub te erit appetitus eius, & tu dominaberis illius; under the shallbe the concupiscence thereof, and thou shalt rule over it; the english Bible of the year 1579, translateth this speech of God, from pertaining to sin, 
Bible 1579.  to some rule of Cain over I know not whom, saying: unto the his desire shallbe subject, and thou shalt rule, over him. Can any excuse be found, for this depravation? I will only allege out of the whole bunch, 
joan. c. 1. v. 12.  a like corruption in the new testament. S. john saith: as many as received him, he gave them power to be made the sons of God. For power, (which signifieth the freedom of our cooperation to God's vocation) the English testament translateth, 
New testament 1580  Prerogative; and Beza, dignity; protesting his intention therein to avoid thereby free will, by Sophisters (saith he) gathered out of this text; and reprehending Erasmus for not doing the same.  
If then, Reader, this adulterating at every occasion the word of God, to maintain every of their errors (which are testified to be old damnable heresies) be not sufficient to reclaim thee from them; at least in this matter, inculcat to thy own cogitations these main texts of Scripture, following to be assured, that thou hast freedom of will to be made the son of God, as S. john saith, and that doing otherwise, thy perdition is from thyself, and thy help only from God. 1. I have propounded to you, life, and good, benediction and malediction, therefore choose. 2. Choice is given you, elect this day, 
Oze. 13.9. 1. Deutr. 30.19. 2. joshua 24.24. 3. 1. Cor. 7.37. 4. Isa. 66.4. 5. Mat. 23.37. 6. Rom. 7.18.19.  what pleaseth you to whom you ought most to serve. 3. Not having necessity, but having power of his own will. 4. What I would not (saith God) they have elected. 5. How often would I have gathered together thy children, as the hen doth gather together her Chickens under her wings, and thou wouldst not. 6. To will is present with me, but to accomplish that which is good, I find not. For not the good which I will, that do I: but the evil which I will not, the same I do. Unless our Saviour, S. Paul, Moses, isaiah, Oze, and the whole bible replenished with like assurances, be able to resolve any Christian what is to be believed of freewill, and other Christian doctrine, more than late reformers; I have no expectation to revoke any from his error: but If they be allowed to bear any arbitrement in our controversies, 
Ps. 57.5. S. Iren. l. 1. c. 20. S. Clem. l. 5. recog. 49. S. Aug. her. 54. Theodoret. l. 1 de fabulis hereticorum. her. 9 S. Hieron. 1. con. pelag. S. Aug. her. 51. & 53. S. Aug. l. 20. con. Faust. c. 3.17.18. Damasc. her. 80. Opta l. 6. con. parm●. Euthim part 2. tit. 23. her. 17. Petr. Clumac. de sacrifici●. S. Aug. her. 53. S. Epiph. her. 75. S. Bern. in can. ser. 66.  I dowbt not to assist some, unless that adder like, they stop their ears against the holy incantations of God's truth.  
But that I may aver this confederacy of late reformations with old heresies, in a succinct manifestation: their solifidian justification borrowed from Simon Magus, from Valentin (chief of the Gnostics) from Eunomius, from Aetius, testified, and refuted, by S. Ireneus, S. Clement, S. Austin, and Theodoret, will it further delight thee? Their hatred, derision, and persecution of Monks, learned from the Circumcellions, Donatists, Manicheans, wilt thou justify, it being by S. Hierome, and S. Austin, so long ago condemned? Their malice against the mass, and Church ornaments, descending from the Manicheans, Messalians, Donatists, Bogomelies, Petrobrussians, as faithfully record and assure S. Austin, Damascen, S. Optatus, Euthimius, Peter Cluniacensis, etc. will it seem to any Christian mind here after commendable? Their denial of Purgatory, the old heresy of the Aerians, Armenians, Apostolicals, by S. Austin, S. Epiphanius, S. Bernard, so sufficiently refuted, may it now seem warrantable? Their cavils, and contradictions against lent, 
Tertul. de praescr. & in Scarp. S. Hieron. l. 1. con. jovin. S. Epiph. haer. 53. S. Hieron. con. Vigil. Sozom. l. 5. c. 20. Socrat. l. 3. c. 3. Niceph. l. 16. c. 27. S. Aug. l. 2. con. Petil. c. 51. & 61. S. Hieron. Marcel. de ere Montani. S. Epiph. haer. 49.14. Opt. l. 2. Euseb. l. 6. c. 35. Theodoret. l. 3. fab. her. vide Prateolum.  and other appointed fasting days, the condemned heresy of the Gnostics, Eustathians, Aërians, jovinians, so odious to Tertullian, S. Hierom, S. Epiphanius may they now be grateful? Their absurdities, and Profanations, against images, relics, and invocation of Saints, the old impiety of julian Apostata, Zenaias the Persian, Vigilantius Iconoclastes, and others elsewhere mentioned, rebuked by S. Hierom, Sozomen, Socrates, Necephor, &c: who may repute otherwise, then reproachful? Their rejecting with the Donatists, the number of seven Sacraments; auricular confession with Montanus; the ceremonies of baptism and confirmation with the Novatians; holy ordres with the Pepusits; matrimony from being a Sacrament with the Apostolicals; extreme unction again with the Novatians; who I say, esteeming of S. Austin, S. Hierom, S. Marcel, S. Epiphanius, S. Optatus, Eusebius, Theodoretus, but together with them must damn, and execrat these persuasions, by them so much detested?  
Briefly, if (temperate Protestant) Caluinists seem true unto the at least believe them, saying, the Lutherans, damnatas heareses ex inferno resuscitasse; 
Smidelin epit. colloq. Montisbel. an. 1588. pag. 64. Stancarus in praef. l. de Trinitate & gratia, Cracoviae, anno 1562. Fulke against Bristowes' motives pag. ●5. pag. 54.  to have resuscitated damned heresies out of hell. If contrariwise Lutherans be of more reputation wi●h the; believe that the Caluinists, Arianam, Eutichianam, Apollinaristarum, Timotheianorum, Acephalorum, Theodosianorum, Gaianitarum, & Macarianorum haereses pro fide Catholica admiserunt; have allowed for their Catholic faith, the heresies of the Arians, Eutichians, Apollinarists, Timothians, Acephalists, Theodosians, Gaianits, and Macarians. john Scutz subscribeth thereto, saying: (in 50 causis in pref. A. 6. a. & Q. 3. a. b.) Sacramentarismus camerina quaedam est in qaum multa haereses confluunt; ultima sathanae ira. The Sacramentarian profession, is a ●akes, or sink of many heresies; the last rage of Satan, etc. If Fulke, of England, bear any credit with the; believe upon his word, that Austin, and Epiphan we are deceived in esteeming Aerius an heretic for denying prayer for the dead: that S Hierome rather raileth, then reasoneth, against Vigilantius, who was a good man, and his opinions sound: which is as much to say, as that in deed they of Fulks profession consent with those, whom S. Austin, S. Hierome, S. Epiphanius, and all ancient Christians, condemned as heretics; which was that which I undertook to discover, as a sufficient motive to win, and wrest, every not desperately minded Christian, from such their Profane conspiracy, & heretical consociation.  

S. Hilar. in psal. 138. sub finem.  So that at length, from first, to last, you may perceive the saying of S. Hilary, confirmed. Dolosa doctrina est haereticorum: sub nomine Dei, blasphema; sub praetextu religionis, impia; sub veritatis specie, fallax. Quorum in animo, & cogitation, solum contentionis studium persistit. Nihil ad salutem hominum laborant, nihil ad spem acquirunt, nihil Pacificum cogitant. Deceitful is the doctrine of heretics: under the name of God, blasphemous; under the pretext of religion, impious; under the show of verity, erroneous. In whose invention, and design, the only spirit of contention abideth. Nothing do they endeavour for man's Salvation, nothing do they purchase for hope, nothing do they machinat for peace. Then which assured saying, the premises considered, their needeth no further confirmation in this matter, to such who beholding the Reformed Scriptures to be acknowledged no word of God; the reformed kingdom to be in itself divided; the confederation of Reformers with old condemned heretics; they are not so desperate as to build upon such confessed corrupt scriptures, nor so obstinate to conspire with such so contentious, nor so unchristian to partake with such enemies of Religion. jesus Christ convert you.   

An Advertisement to M. john Rider himself.  
COnsider (saith Ecclesiastes) the works of God, that none can correct, 
Eccles. 7.17.  whom he hath despised. By this sentence, upon such satisfaction as God hath by me afforded toward all your doubts, will it hereafter be known, whither God hath despised you, or no. Otherwise, although you be as yet perverse, yet the Scripture affirmeth not to be impossible, but only that hardly, 
Eccles. 1.15.  the perverse are corrected.  
I find in Origen, and S. Austin, 
S. Aug. l. 4. de baptis. con. Donat. c. 16.  this subject worthily handled: why, upon competent resolution, Sectarists are not reclaimed. First, because, not invocating God, they trembled & feared, where ther● as no fear at all, to wit, of worldly confusion. Molesta res est contentio, 
Psal. 23.5.  destin● aque voluntas resistendi, & etiam manifestis, pudore dis●edendià consuetis opinionibus: Contention saith Origen, is froward and the settled purpose of resisting, although things be manifest, 
Origenes lib. 1. con. Celsum.  for shame of departing from wont opinions.  
Secondly, the debility of their purpose, & their obstinacy toward supernal inspirations, whereby as the slothful man they will, and they will not, 
Prou. 13.4.  maketh them heavy, and remiss, in shaking away, and disburdoning themselves, of all delusions wherewith they were before entangled. 
Isa. 37.3.  So that as the Prophet speaketh, the children came to the point of birth, and there was no force of their bringing forth. To which may be reduced, their false surmise, that the way of virtue, and verity, is in deed a yoke, but not sweet, a burden, but not light; that the commandments of God are not above their power, 
Mat. 11.29. Deutr. 30.11. 1. joa. 5.3. Prou 21.25. Prou 26.13.14.  or that they are grievous. So, desires killing the slothful man, dreaming to himself, that a Lion is in his way, and a Liones in his journeys; he, like a door turning upon hinges, walloweth in slothful intentions, now to be open to God's holy inspirations, now to be shut against them.  
Thirdly, many worldly commodities concurring together, their disingageing themselves out of this slimy mud, or birdlime, or briars; the separation of their hearts from this their treasures. To be brief, their reduction from all impediments is thereby greatly retracted. For the rich shall hardly entre into the kingdom of God: 
Mat. 13.22.6 ●1. 19.23. 1. Tim. 6.9. S. Aug. de util. cred. c. 1.  considering that wilfully they fall into tentation, and the snare of the devil, and many desires unprofitable, and hurtful, which drown men in destruction. And to our purpose in hand, aptly saith S. Austin; he is one heretic that for some temporal commodity, and especially for his glory, and authority, either inventeth, or followeth, new opinions. Which whether it hath place in them of our Country's, that comply, and conform themselves, to the present time, I had rather that M. Edmund Bunie, Minister at Bolton Percy, in the liberties of York, showld certify, than any other. I now perceive, saith he, 
Bunie in his treatise of pacification, toward the end.  that men howld with us rather for respect of state, and civil commodities, then of conscience, and belief. A disgraceful reproach, no less to the profession that by only commodities (which is no great mark of a good Christian doctrine) it hath followers, then to the adherents; 
Hebr. 12.16.  that as profane Esau's, they sell their birth right for one dish of meat I have also else where showed other Ministers to confess, the reforming gospel to have most followers, only that more commodiously they may abandon themselves to all dissolutions.  
Whereas therefore, M. Rider, in your particular, no opinion cold probably be ground, that upon any competent resolution you would be revoked; also it being to me, one odious employment, to prosecute and continually reproach your defectivenes; finalye, their being great difficulty to imprint in english; and manyfowld my ordinary employments from being vacant to study; it was with them that command me long deliberated, whether this answer showld at all be imprinted. And had it not been, that the Collegists, by their Puritanical censure, did avow your writing against me, and thereby engaged the common cause upon your success; it had indeed absolutely been concluded, my time, and talon, not to be due, or to be devoted, in replying to such, whose whole streingth consisted ampullosis proclamationibus, in blustering exclamations; and whose whole intent was no other, then bullatis ut vobis nugis pagina turgescat, 
Persius' satyra. 5.  that your volumes swell with only childish bubbles of more them childish errors.  
So that M. Rider, if you bring here after no other streingth than it of the horses in the apocalypse, whose might was in their mouths, and in their tails) railing, and scorpion like stinging; 
Apoc. 9.19.  you are not to expect any opposition in me, or correspondence. For, 
Sabell. l. c. 9 Herodot. l. 4. Gell. l. 6. c. 11.  the Psillians being eternaly ridiculous, to have armed themselves against the troublesome wynds, do warn me from imitating their seely simplicity. But if you leave figurative stuff, and once write really, and substantialy, any thing worthy of rejoindre; I oblige myself to refel, or ratify it, as I best may, and it shall require.  
I will give you one instance, or two, of preposterous exaggeration, that not only all others, but you may acknowledge, yourself to be one of those, of whom our Saviour saith, they tithe the mint, 
Math. 23.23.24.  and cummin, and anise; they strain a gnat, and swallow a camel; leaving the weightier things of the law, judgement, and mercy, and faith: because you enforce, and threape blasphemies where none is, swallowing thousands in your way, as none at all. And consequently, as I said, putting your confidence in such sicophantical, or sophistical exprobrations, no less vainly, then untruly; you may not expect, that I showld contradict you. It may also be, that for affinity betwixt your amplification now to be discussed, and the altogether like in one Sr. Edward Cook's book of reports, which is lately come into my hands; I may extend my examination, to both, that your shame be diminished, in being so well accompagnied.  
First, you for your part, upon a mere dream, or deceit of your own, do thus write. You think it not inconvenient, Cats and dogs, 
Caveat num. 95.  rats and mice, hogs and swine, to eat the precious body, and drink the precious blood of jesus Christ. Thus you blush not to print, but I protest my hand shakes, and my hart quakes to writ it. Here together in a burning feure, and a cold ague, in the one your hart quaking, and in the other your hands shaking, you torment yourself no less, but rather much more undeservedly, then unmeasurably. For who told you, that we think it not inconvenient, what you lay to our charges in what one author of ours is it imprinted? Now if I convict, that we hold it most inconvenient, any part of the heavenly Sacrament to come to such danger: have not you improperated all this, like yourself?  

Tertull. l. de corona militis c. 3.  Fifteen hundred years ago, Tertullian said: Calicit, aut panis, aliquid decuti in terram, anxiè patimur, we unwillingly endure any parcel of the cup, or bread, to fall on the ground. I appeal to the commentaries upon this place, that if Tertullian now speak not of the B. Sacrament; yet that his regard toward such parcels of bread, and wine, is only for relation thereto. 
Orig. ho. 13. in Exod.  But Origen, of the same time is more express, saying: cum omni cautela & veneratione seruamus etc. We prevent the profaning of all parts of the B. 
S. Cyrill. Catech. 5.  Sacrament, with all caution, and reverence. S. Cyrill of Jerusalem about thirten hundred years passed thereof said: Cave nè quid inde excidat tibi: quod enim amittes, hoc tanquam ex proprio membro amiseris. Be ware lest any parcel fall from the: for what thou losest, esteem as lost from a member of thyself: 
S. Aug. l. 50. hom. ho. 26. Vide ser. 252. de temp. Et Conc. Trull. can. 102.  Also saith S. Austin: quanta solicitudine obseruamus, quando nobis corpus Christi ministratur, ut nihil ex ipso de nostris manibus in terram cadat? with how great anxiety do we observe, when the body of Christ is ministered to us, that no part thereof fall to the ground, out of our hands? So that what you say we think not to be inconvenient, I show to be in our opinion impious, and sacrilegious. And as impious do we esteem their error, or rather blasphemy, that affirm Christ's glorious body, in the Sacrament, either by man, beast, element, or devil, to be corruptible, anoyable, or passable, whether the forms under which it is contained be abused, or Noah, by man, or by beast.  
But shall I show, how old Predecessors to late Reformers, namely the Donatists, thought it not inconvenient to present to be eaten of Dogs, the precious body of our Saviour? S. Optatus affirmeth it: 
S. C●ptat. l. 2. con. Dona tista. fol. 23.  and that they having so done, their dogs became mad, and set upon, and slew their impious, and sacrilegious masters, namely two Ministerial Superintendents, Vrban Forin, and Felix Idicre, in the year 366. Shall I show, how at home in England, in the presence of Thomas Arundel bishop of London, of the bishop of Norwich, of Duke Thomas of Oxford, being then L. Chancellor of England, and in open court, a tailor of worcester, thought it not inconvenient to affirm about the year 1384. that a Spider was more to be reverenced, 
Thomas Waldensis l. con. Wickleff. joa. Garret. cent. 14.  than the B. Sacrament? I have unsuspitious authors thereof. But what was the conclusion? At the same instant a great and most ugly spider descended from the roof of the plac and by all vehemency would have entered his mouth: which although with m●e, difficulty he avoided, yet could not he scape to be burned for an heretic. Thes are they, and not we, that think it not inconvenient that cats and dogs, etc., should eat the precious body of our Saviour, or that it should be more regarded than the most loathsome creatures. And this M. Rider, is your often fault, to make your brethren's assertions to be our opinions.  
Next for Sr. Edward Cook. He certifying, that F. H. Garnet lately executed, had written out of the tower, with the juice of a lemon, in this manner: I have been often examined, but nothing hath been produced against me. But yet, expedit ut unus mortatur pro populo, it is expedient that one man must die for the people. I pray you by the way, to remember that by these words he assureth his expectation of death: to know thereby what fidelity is in relation of his execution, assuring the contrary.  
Upon these words, writeth Sr. Edward Cook; 
Sr. Edw. Cook in his book of reports.  that he never heard a more horrible blasphemy proceed from an Atheist, making his hair to stand on end to think of it. what man! in all the troop of Atheists, 
D. Whitgift a pag. 31. ad pag. 51. Mantuanus.  (with whom D. Whitgift confesseth, the English congregation to be replenished) not so great a blasphemy, as this? I know that, divitijs inhians audacem venderelinguam doctus, a ravenous lawiour easily doth imboulden his tongue: I know that, causidicus, amaris litibus aptus; 
Martialis l. 12. Vide S. Hieron. in ●a. 23. Hieremie.  the lawyer fitted to bitter wrongs, is hyperbolical: but fain would I know, how any boldness, or bitterness, can fashion, or forge, a blasphemy in this place.  
Of S. Michael the Archangel we read, even that he durst not to infer the crime of blasphemy against the devil himself. But legisperiti, & scribae; 
jude. 9 Luc. 5.21. Luc. 11.46. Mat. 23.2.  the lawyers and scribes, have inferred it against Christ himself. And now also a lawyer is found, that maketh it in a man, for knowing the measure of his foes, in whose clouches he was, a blasphemy, only to apply a sentence spoken by Caiphas, signifying that he expected to die. But it may be that Sr. Edward surmised, the meaning of F. Garnet to have been, that by his death the people should be redeemed: For so in deed, he in that persuasion might exclaim at his blasphemy. But I can not think, that the meanest clerk under him, much less himself, could be so absurd, to think any Catholic so impiously unchristian, And if such was not his surmise; verily I can not conceive, how otherwise by any construction, the foresaid words may be made blasphemous. Much would such Alchemists have drawn toward their exaggerations, if F. Garnet had said with S. Paul: that he rejoiced in suffering for the Collossians, 
Coloss. 1.24.  and did accoumplish things that wanted in the passion of Christ, in his flesh for his body, which is the Church; whereas they exaggerate when no occasion is given, and but a vain occasion is by themselves pretended. S. Gregory Nazia●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. If the crimes be forged, then is it sycophancy. If forged, then is it calumny. If any exprobrat without just punishment, then is it Blasphemy. If be reproach generally, then is it sclawndre. But M. attorneys case might seem according S. Nazianzen nearer as yet to blasphemy, by how much for his heavy imputation without all proof, no punishment hath hitherto been inflicted. But at least, in the doom of S. Nazianzen, he hardly escapes to stand for a sycophant. Thus much for Sr. Edward Cook, only for resemblance in prodigious amplification with M. Rider; (and to enable him, to comb his head, if there be no other impediment than the before mentioned stiffness of his hear) for this blasphemy. Which if it will not serve, I will add, that as the Ephratheans could not pass jordan, which signifieth the river of judgement; nor the watchful Galaadits, signifying heaps of testimonies; as not being able to pronounce shibboleth, 
judic. 12.6.  which is interpreted, aene ear of corn: but shibboleth, without the aspiration H, So I trust (for the point of blasphemy) the said word by him pronounced like an Ephrathean, wanting the aspiration H; that all remaining at the river of judgement, and acquainted with the true pronunciation of the late shibboleth, or ear of corn, will give him no credit, in such dissimulation of a blasphemy.  
My second instance M. Rider, of your exorbitant invectives, (where not only all occasion wanted, but also the blame redownded only to yourself) is of these your words against my being a jesuit: this jesuit, nay jebusite, 
Rescript. n. 9 Caveat. sub finem.  yea a second Bar jesus. Else where: that false arch jesuit, Bar jesus. Which words, giving me occasion to defend the jesuits profession: I know not, why thereof I may not a little delate, to occasion you, and your brethren to be better conceited of jesuits, if you love truth, and sincerity; and if you do not, at least, to manifest how undeservedly you malign us of that order, we striving to preserve you, and you to destroy us, we of love searching your salvation, to the danger of our corporal death, and you of hate persecuting us, to your own and others perdition.  
I confess first, that jesuits are odious, I believe also, offensive, to Sectarist Reformers: which they themselves manifest, in expelling them first, and furthest of all others; in maligning their name; in diminishing their fame; in indomaging their means; in calunniating their lives; in every way by a peculiar hatred pursueing them; and most rigorously persecuting them when they have such power. But in this hatred is the jesuits pride; because as S. Hierome saith; 
S. Hieron. in ep. ad S. Aug.  Signum est maioris gloriae, quod omnes heretici aliquem detestentur; It is proof of great dignity when all heretics detest any: Is it not a praise, of S. justin Martyr, to have had opposition to Triphon; of Origen to Celsus; of S. Ireneus to Valentine; of S. Cyprian to the Novatians; 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? If any other religious should more partake this dignity, the jesuists would have such holy emulation, as the noble S. Secunda had (when junius Donatus caused her sister S. Ruffina in her presence to be most horribly scourged) saying. what dost thou, thou impious man and enemy of God why dost thou so honour my sister and dishonour me, where as I profess Christianity no less than she; and for this particular prerogative, many follow the jesuitical standard, 
Vide Baron ad Anno. 260.  neither had I otherwise greater impulsion there to, then for the same.  
Next I certify, that I can not imagine, how jesuits might better endeavour to deserve the love of men, than they do. For by their second rule, next their own salvation, they should intend to advance by all means possible, the salvation of their neighbours; and to that purpose, be indifferent towards all places where the greater glory of God may be sought. Whereby through cold and heats, seize and lands they are at a beck, to forsake house and home (yea, they that otherwise are great princes and nobles) to inquire to Christ's flock, the lost sheep. Which their labour, the benediction insueing, doth assure to be most acceptable to God; were it but for three hundred thousand late Christians in japonia alone; where, before the jesuits coming among them, about three score years past, there was not any one that ever heard of Christianity. To the same purpose, in all places where they are, their whole time, and study, is employed to catechise Children as soon as they can speak; to bring them up, as soon as they can read or write, through all sciences; to rescue them from sin; provoke them to frequent the Sacraments; to counsel them in their doubtfulness; to comfort them in their distresses; to reconcile them in their controversies; and briefly, in supplying their spiritual, and corporal wants by all possible means. Whereunto they entertain as many workmen, as their estate by any measure is able to support; omitting thereby hospitality toward all others, by whom in their opinion God's honour, and the good of the common wealth would receive less assistance.  
And lest that wealth, or sloth, hereafter should pervert their first fervour, all the chief Fathers of them, namely the professed, beside the ordinary vows of all religious Poverty, Chastity, & Obedience, do make these peculiar vows: never to permit any change in their poverty, unless it be more to restrain it; never to suffer the teaching of children to be omitted, but rather to do it by themselves; never to linger (at commandment of the Pope) even without all means, to travail for the conversion of Infidels or Heretics into all countries, how barren, barbarous, or remote soever. etc. lastly, the said professed Fathers, when the burden of teaching is to heavy for themselves, by infirmities, or years, they follow voluntary poverty, and begging: that others of greater streingth, being under the heavy charge of teaching, may enjoy the commodities of all the rends bestowed (until they also be become unwieldy to that toilsome office, or are to preach, writ, or govern in some house) thereby to be exempted from all distractions; and hindrances, incident to them that together were to teach, as also to live by alms.  
To these professed Fathers, they being the principal pillars of jesuits, as soon as their church and house, is once furnished for the present time, they neither expect, nor accept any revenues, but always depend upon voluntary alms. The residue, by every fit increasement of their revenues, are bound to multiply their number, that the place be more duly served in all religious offices. And when the town wherein they dwell, may spare any to be absent; they are sent to all villages round about, to fructify for our Saviour. Now, because that by these holy employments, Satan sustaineth continual loss, the world looseth many followers, sin is diminished, virtue daily augmented: Who can blame the imps of Satan, the admirers of the world's vanities, the thralls of sin, the emulators and enviers of virtue, to detest, defame, and persecute, such impugners the jesuits? So that if any particular jesuit, not withstanding his institution to the contrary, 
1. Tim. 2.4.  had ever or should hereafter, being once a soldier to God, entangle himself with secular business, and thereby blemish his order, and so many Princes either founders, or followers thereof; or if either Garnet, or other be in any state-maters assuredly attainted; 
Aristophanos.  from my heart, I say with Aristophanes.  
Modis omnibus de illo questionem habe:  
Scale impone: suspend: loris cede:  
Deglube: torque: acetum naribus infunde:  
In all manners condemn him: truss him on the lader: hang him: scourge him: flay him: rack him: pour vinegar into his nostrils. For no torments are sufficient for him, that leaving the discipline of peace, degenerateth, or rather apostateth into Reforming rebellions, calvinian conjurations, Puritanical proditions: such being their turbulent and natural spirit, quifreta, quiterras, 
Ovid in Hermione.  & suaregna quattit, which seas and lands, and proper kingdoms trubleth.  
For they are the gospelers, whose reformation saith Martin Mar Prelate, in the book of dangerous positions pag. 140. and Erasmus in his epistle, aed fratres inferioris Germaniae, thirsteth, and can not be quenched, without blood. Yet to be tolerated in the beginning, nothing but peace is in their mouths: nothing but invectives against the most peaceable, as against peace breakers, is in their declamations. But of this subject we have else where discoursed; and now the world knoweth, sensibly, by many woeful destructions of Common wealths, by many daily conspirations, that not jesuits, but Puritans, preach seditious combustion, of all places, and desolation, where in they may have footing.  
But if I would now abrupt this discovery without specifying the particular paradoxes of the said spirit, as well concerning religion, as concerning state; 
Fest. Pomp.  I might be blamed in manner as Sulpitius Galba blamed his horse, stumbling in the entry of a long journey, in saying: thou beginest to faint before thou hast well entered into thy travail. Therefore I will enlarge this declaration with their own blasphemous articles, concerning the foresaid two points, that by themselves they receive an apocalypse, or Revelation, who are wont (as our Saviour saith of them that do evil) to hate light, 
joan. 3.20.  and extravagantly to gloze upon the apocalypse of S. john, 
S. Aug. de Ago, Christ. c. 16.  only (as S. Austen observed in owld heretics) to raise up darksome mists, and thick clouds betwixt themselves and the truth, which is hardly perceived, even of a stayed and quiet mind. And first concerning Religion, they affirm.  

Of Glory to be to the Father. 
Survey of the book of common prayer, Anno 1606. pag. 47.   
The saying, Glory be to the Father, to the Son, and to the holy Ghost, to be a vain repetition.   

Of the pater noster.  
The Pater Noster, not to be said, 
Richard Alison in his book of Puritans dedicated to Sr. Tho. Henege anno 1590. The answer of Oxford to the petition. pag. 12.  nay not for saving life itself. whereupon say the Accademists of Puritans: some omit, some refuse to repeat, some condemn this the Lords prayer.   

Of the name of jesus.  

Supplication to the King, in the 3. point. The answer to the petition. pag. 14.  No Ministers showld be charged to teach their people to bow at the name of jesus.   

Of Christ.  

a The survey of the book of common prayer pag. 59  Christ to be all one with S. Michael. No other than Christ to teach the Church all things. 
c Cartwright in the 2. reply, pag. 191.  That the jews, 
b Ibid. pag. 99  Apostles, and Disciples had been most senseless to think him to be the ever living God, whom they beheld to be a simple and miserable man. 
d Survey. pag. 118.  These words to be untrue: In God the Son who hath redemeed me and all man kind. 
e Ibid. pag. 119.  The death of Christ not to be effectual to redeem all universally.   

Of the holy Ghost.  

f Survey pag. 106.  The holy Ghost only baptiseth effectually, so far as the Minister can discern; and that before any baptism is to be ministered. 
g Ibid pag. 99  The holy Ghost not to teach the church all truth, but only Christ. 
h Hampton Conference an. 1603. pag. 14. Ibid. pag. 16. 28.  The holy Ghost to sanctify only the elect. 
I Survey pag. 116.  Whom he sanctifieth never after to fall totaly from grace; or synning to need to repent.   

Of the Gospel.  

Ecclesiastical Discipline pag. 13. Tho. Cartwr, in his epistle to the Church of England. The answer to the petition, pag. 20.  The gospel of Christ jesus to be of no more importance than the consistorial discipline of Puritans: without which the Church to be no Church, the faith, no faith, the gospel no gospel.   

Of the sign of the Cross.  

Survey pag. 102. 103. Nisi adhibeatur frontibus credentium, sive ipsi aquae qua regenerantur, sive oleo quo Chrismate unguntur, sive sacrificio quo aluntur, nihil eorum rite perficitur. S. Aug. tr. 118. in joan. Ezech. 9.4.  The sign of the Cross to be a part of the beasts mark: it to be superstitious, unprofitable blinding; and not used in the forehead before the 2. of Edward the 6. To my thinking by the beast, they should understand God: considering the Cross, or letter T, is by the prophet declared, to be the mark of his elect.   

Of Baptism.  

a Survey of the book of common prayer. pag. 87. 88 104. 125.  Baptism not to regenerate: not to belong to infants: 
b pag. 56. 107. 112. 125.  not to be available but by only Ministers: 
c pag. 100  not acceptable to a tender conscience with the sign of the Cross; ᵈ not to be necessary, absolutely: 
e pag. 105.  without it, salvation not to be dowbtfull: 
The use of conditional baptism is more ancient. Quoties non inveniuntur firmi testes qui eos absque ulla dubitatione baptizatos esse dicant, nec ipsi per etatem de sibi tradito mysterio apte respondere possint, debere baptizari. Sexta synod. can. 84. Idem habetur Conc. Cartag. 5.6. Conc. Africa. c. 39 & Conc. Wormat. c. 70. Survey pag. 88  
f 112.  not to have been used conditionaly, before the year 1161: 
g 106.  not to be more necessary, then formerly circumcision.   

Of Godfathers and Godmothers.  
Godfathers and Godmothers to be papistical: such to be only witnesses and not sureties.   

Of Confirmation.  
Confirmation to be a corrupt following of the Apostles: the same to be unwarranted, unprofitable, 
Survey pag. 128. 129. Hampton Conference pag. 10.  idle: Vainly made by English Protestant's a Sacrament, with imposition of hands, 
Survey pag. 117. 118. Additions to the late Catechism, E. awn. 3.  as a sign signing and sealing, and an inward spiritual grace.   

Of the Eucharist.  

a Survey pag. 129.  Communion by Luke. 22.29. to belong to all Christians: and that by Act. 20.7. on each sunday. 
b Cartwright. l. 1. pag. 158. Answer to the petition, pag. 11.  A Minister's exposition, or sermon, to be an essential part of Communion. 
c Survey. pag. 117.  The supper to be a maintenance of our spiritual regeneration.   

Of Penance.  
No sins forgiven but by being not imputed, 
Survey pag. 87. pag. 116. Hamp. Confer. pag. 28. Survey pag. 116.  by Rom. 4.7.8. No sins in any once justified, to need repentance, or to deprive from grace.   

Of Ordre.  
Bishop's to be members, not of Christ, 
a The Arraignment of Barrous 20. Apr, 1593.  but of the devil and of Antichrist. 
b Alison against Puritans. artic. 15.  Ministers of the words to live by alms only. 
c Barrows arraignment.  The Church to have no head in earth. 
d Alison. artic. 14.  No oaths to be taken before Bishops, but only before magistrates. 
e Ibid. art. 12.  Every private man to have licence to preach and expound the Scriptures. 
f Hampt. Confer. pag. 34. Survey p. 114.  Bishops not only Ministers of Confirmation, 
g Survey pag. 89.  The name of priests in all the new testament, never to belong to the Ministers of Christ. 
h Survey pag. 5. Hamp. Conf. p. 36.  Bishops, Deans, Archdeacon's, as such, to be no members of the Church: 
I Survey pag. 127.  Them to have no proof of Scripture. 
k Cartwr. Admonition tr. 2. & 3.  All that proud generation must down.   

Of Marriage.  

Survey pag. 132.  Matrimony even by English protestants is vainly made a Sacrament, and God thereby made a liar.   

Of Extreme unction.  

Survey pag. 129.  Extreme unction also by English protestants most absurdly to have been practised and prescribed, in the 2. of Edw. 6.   

Of Sacraments in general.  

a Survey pag. 120. 121.  Falsely to be said in latest Catechisms even of English Protestants, Sacraments to be necessary to salvation; 
b Ibid.  as also the said Protestants, to imply wrongfully, the being of more than two Sacraments: 
c Survey pag. 104.  also them to ere, in saying Sacraments to be means of grace, and not only pledges.   

Of assembling to Churches.  

Barrows arraigument 20. Apr. 1593.  The assembling of people to Churches by ringing bells, to be Antichristian.   

Of Ceremonies.  

Survey pag. 98. 99 Hampton Confereuce pag. 67  No ceremony, only significant and not sealing, in the gospel. Yet in Hampton conference, they affirmed the contrary.  
Had I not been deprived of the often mentioned Survey, by some deceits, as also of the collections I had thereout gathered; I had produced many like articles of Puritance; which upon recovery of the said book, shall after, God willing, be recorded. Now to their disproving of their brothers belief.   

Puritan against the late profession of England.  

a Browghtons' Advertisement to the Lo. of the Counsel, of corruptions. Anno 1604.  The public English translation causeth millions of millions, to reject the new testament, and to run to eternal flames, 
b Ibid.  It perverteth the holy text of the owlde testament, in eight hundred and eight places. 
c Ibid.  It is inferior to the Koran. 
d Hampton Conference pag. 45. 46. 47.  The English Bibles, ill translated all together; and them according Geneva, to be the worst. 
e Ibid.  They contain very partial untrue, and seditious notes, to much savouring of traitorous conceits, as of allowing disobedience to Kings, and taxing Asa, for deposing his mother, and not killing her. 
A b, c,   
ᵃ Theridamas is no right religion established in England, ᵇ They be all infidels that go to late Churches of England. 
The two Admonitions to the parliament.  ᶜ It shallbe easier for Sodom and Gomorrha in the day of judgement, then for the court of Parliament, by which the Protestant religion was confirmed. 
d Alison articulo 4.5.6.7.8.  The English congregation consisteth of all sorts of unclean spirits, and is no member of Christ. 
e Ibidem.  The regiment thereof is unlawful, 
Perpetual Government of the Church. pag. 339. allegeth much more of this kind.  and Antichristian 
f Ibidem.  Their Sacraments, no Sacraments 
g Ibidem.  It is a very Babylon.   

Puritan Articles against State, out of the answer of Oxford, and Cambridge to their petition. pag. 28. 29.  
1. That the supereminent authority of the King must be confined within the limits of some particular parish: and then to subject his sovereigning power to the pure Apostolical simplicity, as of an overswaying, and all-commanding Presbytery.  
2 That his meek and humble Clergy, have power to bind their king in chains, and their Prince in links of iron: and (in case they see cause) to proceed against him as against a Tyrant.  
3 All appeals in causes ecclesiastical (and what do they not make ecclesiastical?) must finally lie, not unto the Prince, but unto the assembly Provincial.  
4 That they allow the supreme magistrate, not potestatem juris, but only Facti: to maintain their proceed, but not to command: that finally the King submit his sceptre unto the sceptre of Christ, and lick the dust of the Church's feet.  
Lastly, that some of high place yet alive, and othersome dead, have felt the smart of this their professed doctrine in their own experience, and have seen the worst of all this put in execution.  
Thus far out of their own evidences. I blame them not here to confess, that some alive have seen the worst of all these put in execution; considering first in France; how in Geneva and Cabillon, 
Genebrard. ad An. 1560. 1567. 1570. 1575. Petr. Frat. orat. con. Sectarios def. Reg. & Relig.  they not privately but synodicaly resolved the kill of King, Queen, Princes, and nobility; & the spoiling of all the Churches in France; Secondly how by their two first civil rebellious, on both sides in France only, were slain above a hundred thousand Christians. As for Scotland, who of any knowledge is ignorant, how the Queen dowager than regent was rebelliously contemned, and violently hastened to death? 
Sur. an. 1560.  who knoweth not by whom the King and Queen's secretary, was killed in their sight, the King himself, his majesties Father, murdered; the Queen great with child of his Majesty, designed to death with a pistol, 
Holinshead hist. of Scot, anno 1566. Dangerous Positions lib. 1. c. 6.  if it would have taken fire, forced to surrendre her crown and sceptre to a bastard, at leingth exiled to her final destruction?  
Who 
a Declarat b. 1.2.3.4. Parliament. sect. 1584. cap 7. & 1582.  besieged, surprised, and imprisoned his Majesty; deprived him of his guard, violently subjecteth him by oath in his minority to their discipline; censured him by excommunications; intended his destruction by the Earl Gowrie; and made him (as himself declareth) a 
b Hampton Conference pag. 4. & p. 20.  King without state, without honour, without order, where beardless boys would brave him to his face? 
c The answer to the Petition. pag. 13. § 8. & pag. 20.  Who, fasted, and mourned, upon the fift of August, when all good subjects feasted, and rejoiced, in memory of his Majesty his wonderful escape, from being murdered? you willingly would say, they were Papists, and jesuits: but the chronicles, the parliaments, the monuments of reformed brethren, and as is said a little before 
d The answer to the Conference pag. 29.  many yet alive in their own experience, do proclaim to the world, and to all posterity, perfidious Puritans, the vipers 
e S. Chrysost. hom. 46. in Math.  (as S. Chrysostome most conveniently termed their predecessors) of all common wealths wherein they are harboured, because they never deem themselves lawfully borne, until they rend the boweles, and breed the death, of both their temporal mother the common wealth, and spiritual, the Church; I say, that all do agree, perfidious Puritans, to have been the conspirers, the conductor, the principal delinquents, and executioners, of all such abhominablet reasons, and machinations.  

2. joan. 1.3.  Whereas therefore his Majesty may say with the Apostle; what we have heard, what we have seen with our eyes, what we have perceived, and our hands have felt etc. we anounce to you; Marvel not to hear him in these grievous terms following, to deliver the true portraiture of Puritans.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or his Maiestios' book to his son pag. 41. 42. edit. Felicis Kingston.  Take heed therefore, my Son, to such Puritans, very pests in the Church, and common wealth: whom no deserts can oblige, neither oaths or promises, bind; breathing nothing but sedition and calumnies; aspiring without measure; railing without reason; and making their own imaginations (without warrant of the word) the square of their conscience. I protest before the great God, and since I am here as upon my testament, it is no place for me to lie in, that ye shall never find, with any highe-lande or border thieves, greater ingratitude, and more lies and vile perjuries, then with these frantic spirits etc.  

Knox in his 2. blast, and 3. proposition, printed in Geneva an. 1558.  All which John Knox the Proto-puritan in Scotland, confirmeth by these words. Nether can oath, nor promise, bind any such people (subject to the blessed evangel) to obey and maintain Tyrants. That they understand by Tyrants, their lawful Kings of different religion, appeareth every where by their style, and in particular, 
Responsum trium ordinum Burguodia 1563. Mich. Fabrit. cp. de Beza fol. 62.  by the 40. canon of their Synod of 20. Ministers, at Cabillon and Berna, in these words. Until it shall please God, in whose hands are the hearts of Kings to change the hart of the french Tyrant etc. That also, it is an article of their religion; fas esse suum evangelium fucis & technis promovere; 
Erasm. cp. ad Fratres Infer. Germ. Fox in the end of his Calendar. Erasm. lib. 16. ep. 11.  to advance their gospel by guile and treachery, Erasmus, one of Foxes confessors, (although Erasmus reclaim, Lutherum non agnosco, Ecclesiam Romanam agnosco; I renounce Luther, I cleave to the Roman Church) dowbteth not to affirm. By whose words I am made mindful of my Puritan M. Rider, in whose discourse nothing is more often repeated, then that he is a man, sine suco & fraud, without fetch or fraud: whereas not withstanding for one replenished fuco & fraud, the London Counter prison often embraced him, Dublin senate house, or Toulsel denownced him a sir; and now lastly for like fuco and fraud, as Beza used in selling his benefice to divers, and such enormities, he is deposed from his ample deanery of S. Patrick's, and is also like in time, to pass from holding a Provostrie, to be howlden in a Provostrie.  
The premises considered concerning Puritan, as well toward religion, as state, we will conclude in the words of the Accademists of Oxford, 
Answer to the petition. pag. 28.  confirmed by the express consent of the university of Cambridge as is said in the Title, saying. Look upon the face of all the reformed Churches in the world, and wheresoever the desire of these petitioners doth take place, be it duly considered, first how well their proceed do suit with the state of a monarchy, and then how poverty on the one side, and lack of learning on th'other doth creep upon the whole clergy in those dominions. To which being so pregnant, so unsuspitious, so inexcusable at testations, of themselves, of parliaments, of Kings, of Universities, of chronicles, I need add nothing to any not voluntary blinded, unless perhaps this only inference out of Platus, as a pericope or summa to all that is said, leaving to themselves to make english thereof.  Nam id hominum genus, hominibus universis est adversum, 
Plautus Tri.  atque omni populo malefacit male fidem seruando. 
A most royal, and real manifestation of the contrary spirit of the jesuits, containing in itself beside the public assurance thereof, important reasons of the truth, and a clear resolution of any doubt that might be conceived, is in this defence following of the present French King, whereby notwithstanding the greatest extremity used against all the society in France, yet their innocency as well of him that was executed, as of all the rest, is to all the world at leingth revealed. I will relate it as he gave it, and after translate it: that M. Rider, and all Ministers may behold, the accusations of jesuits vulgarly spread, to deserve small estimation. For, quis innocens esse poterit, si accusasse sufficiat? who of what integrity soever, can be innocent, if it be sufficient to accuse? 
S. Cyrill. l. 10. con. julian.  it being as S. Cyrill said, prone to every varlet, mentiri & temere vituperare; to forge, and rashly to accuse: as in the case of of our Saviour, the Apostles, Mardocheus, Susanna, etc. is to all men notorious. Thus than he saith.    

A testimony of HENRY the Fowerth, the French King of the integrity of jesuits. Ex apparatu Antonij Possevini.  
QVOD nonnulli ecclesiastici jesuitis adversantur; scientiam semper odio habuit imperitia. Obseruavi autem, cum de ijs restituendis loqui cepi, duo inprimis genera hominum restitisse; hereticos, & improbos ecclesiasticos. Quod quidem a criorem mihi stimulum ad eos reuocandos addidit.  
Quod de Pontif. Max, optime sentiant, cumque revereantur, id quo que ipse facio. Attamen non sum nescius, nil ab ijs amplius de summi pontificis potestate dici, doceriuè, quam reliqui Theologi, Catholicaque docet ecclesia. Neque vero aliquid docent, quod ecclesiastici mihi non tribuant, quod est tribuendum. Nec unquam inventus est, qui ab ijs necem regum didicerit. Quare totum hoc, quod illis obijcitur, nihil est. Triginta & amplius anni effluxere cum in Gallia iwentutem excolunt, centumque scholasticorum millia ex eorum collegijs, aut studia absoluerunt, aut ad ea quae iurisprudentiae, sive Medicinae sunt, accesserunt. Anne istorum aliquis id se didicisse, vel audivisse à jesuitis, fassus est? Addo, Ministri exstant hereticorum, qui plares annos apud jesuitas vixerunt: interrogate eos, quid de vita jesuitarum sentiát. Profecto censendum est eos quam pessime de ijs locuturos, si non ob aliam causam, saltem ut suam ab ijs emigrationem excusent. I am vero mihi liquido constat, id fuisse ab ijs quaesitum, respondisse autem, de moribus jesuitarum nihil esse, quod obloqui quisquam possit. Quod vero ad doctrinam attinet, neminem latere, quod doceant. Sane pauci huic examini se subijcerent, & conscientiam eius est opus esse securam, qui adversarij sententiae stare velit,  
De Baterio, qui me voluit interficere, tantum abest, ut jesuita eius confessionem (ut vos dicitis) exceperit, ut à jesuita premonitus de tota re fuerim: Bareriumue alter jesuita monuerit, damnationem aeternam incursurum, s●id unquam attentasset.  
De Castello nil unquam cruciatibus & tormentis extorqueri potuit adversus Varadeum; neque contra alium quemlibet jesuitam. Quod nisi ita res habet: cut eis pepercistis? nec supplicium de ijs sumpsistis, qui & in vestra potestate, & adeo erant in vinculis.  
Sed demus (non tamen concedentes) aliquem ipsorum id ausum fuisse: anne omnes Apostoli ob unum judam plectendi fuerint? Vel an ego satisfaciam pro lattocinijs criminibusue omnibus quae posthac commiserint quicunque aliquando sub me militarunt etc.   

The same translated.  
THat certain Ecclesiasticals are adversaries to jesuits; always unlearnedness hath hated learning. I have observed, when I began to speak of their restitution, two sorts especially to oppose themselves; Heretics, and bad ecclesiasticals, which indeed gave me a greater provocation to revoke them.  
That they, of the highest Bishop sheake well and reverence him, I also do the same. Neither am I ignorant that they of the supreme Bishop's authority, neither speak, nor teach more than other Divines, and the Catholic Church doth teach. Beside, they teach nothing, that the Clergy should not give me my due. Nether was any ever found, that of them learned the destruction of Kings.  
Wherefore all that is objected to them is nothing. Thirty years and more, are run over, since they have trained the youth in France, and a hundred thousand of their scholars, have either ended all their studies, or become lawyers, or Physicians: of all these, hath any ever confessed to have heard or learned of jesuits, any such matter? I add, that there are Ministers of the heretics, that many years have lived among jesuits: inquire of them what they think of the jesuits life. Verily it is to be thought, that they would speak most slanderously, were it but only to excuse their running away from them. I am privy, it to have been demanded of them, and them to have answered, the jesuitts proceed to be inculpable: as for their teaching it to be public.  
Verily, few others would submit themselves to such trial: and his conscience must be secure, that dareth to abide his adversaries verdict.  
Of Barrery, that would have killed me, it is so untrue, that a jesuit had heard (as you say) his confession, that by a jesuit I was forewarned of the whole design: and another, jesuit intimated to Barerie, that he would incur eternal damnation, by such attempt.  
Of Castle, by no torments could ever be wrested any thing against Varad, or any other jesuit. Which, if it was not so: why did you spare them, and did not execute them they being both in your power, and prisons?  
But let us (yet without condescending thereto) admit, that any of them had been faulty; are all Apostles for one judas to be punished? Should I be thought guilty for all thefts, and crimes committed by them, who had some time been my soldiers? etc.  
By this Royal record, learn M. Rider, that only for the smart feared to your festered ulcers, the jesuits are odious to you, Chirurgeons to any grievously mained, or lightsomeness, to bleared, and affected eyes. Wherefore, 
Celius.  ut Cantharides letioribus frumentis & viridioribus innascunturiosis: sic & invidia eos arrodit precipuè qui boni sunt, quique ad gloriam serpunt via virtutis. As glasse-wormes breed sonnest in the purest grain, and rypest roses: so envy, nibleth or gnaweth, at them most, who are good, and who by virtue become glorious. O dirum exitium. mortalibus! O nihil unquam crescere, nec magnas patiens exurgere laudes, 
Syllius l. 17.  invidia! O detestable ruin to mankind. O envy, smothering all increase, not suffering great deserts to have their praise. But, as I said before, 
Plin. lib. 18. c. 16.  your envious rancour maketh us, as the graecian grass, the worse we are used, the more to flourish. All our grief is, for your interest thereby: because as Democrates said; invidus seipsum ut ini●●ū conturbat; 
Democrates.  the malicious do torment themselves as their own enemies. If you can content yourselves, spare not us: who in deed; moneremur, si M. Cato; si Lelius saptens, si alter Cato, si duo Scipiones ista loquerentur. Nunc talibus displicere laudariest; Wowld be extremely afflicted, 
Soneca de Remed. for tuit.  if Marcus Cato, if the sage Lelius; if Cato the younger, if both the Scipios did condemn us. But now, to displease such, is our great commendation. To lie in wait, and seek impiety in the just man's house or in the society, 
Prou. 24.15.  by forging: how can it be, but most desyrable? 
S. Ambros. l. 2. de interpell. c. 2. 3.  Quia volens inimicus aliquid dicere adversurus nos, quo crimen affigeret, non invenit quod verum est, sed falsa pro veris composuit; Because our enemies intending to diffame us, and not finding any true occasion to calumniat, they were constrained (as S. Ambrose in like case said) to forge false accusations.  
Therefore M. Rider, since that it is publicly known, by all chief Princes in the world, affecting and erecting the jesuits in their common wealths, and committing their consciences, especially when they are most burdonsome, to their sincerity, and moderation, that they can not be but godly, learned, and temperate; for otherwise they would not so generally, and continually be admired: for your own reputation sake, how soever others calumniat the jesuits, having impiously restored the Athenian temple, erected by Epimenides advife to Contumely, 
Cit l. 2. de legibus. Ezech. 18.18.  and Impudency, yet refrain you from attainting them, since God is determined to suffer calumniators to perish in their iniquity, and least that in the mean time you become to your profession a Balaam to Balac, by blessing them whom it would have you as a Mercenarian, to curse. Otherwise experience will teach you; 
Sunecade vita beata.  that duricies silicis nulli magis quam furientibus not a est; the hardness of the flint, is to none better known then to them, that strike it; and that in ea quae firma & insuperabilia sunt, quicquid incurrit malo suo vim suam exerceret; what soever iustleth against things strong, and insuparable, it struggleth to the proper harm of itself.  
To perclose my, I fear (as I said) fruitless pains in your behalf, 
S. Aug. open 162.  either toward your reclaiming from error or from misconceit of jesuits; I say with S. Augustin. The heretic himself although swelling with odious, and disdainful pride, and frantic with the testivenes of impious contention, as I admonish lest he deceive the weaklings and little on's, that he be avoided, so I refuse not by any means possible, to seek his amendment, and reformation. This mind not only I, but every jesuit is of, by obligation of our profession. But saith S. Hierome: 
S. Hieron. in Ezech  quid prodest dicere si nolit auditor facere quod docueris? what availeth it to teach, if the hearer refuse to be instructed? Every one (saith he) shallbe judged according his deserts: thou, if thou teach not; he, if he become not conformable: which Hieremie the prophet confirmeth, 
Cap. 33. Hierem. S. Ambr. ser. 85.  in most vehement terms of protestation. In regard thereof in the words, and intention; of S. Ambrose: Malo eos contumaciae reddere rationem, quam me negligentiae sustinere judicium. I had rather them to be accountable for obstinacy, then that I should be condemned for negligence. Non pigebit sicubi besito, querere; nec pudebit sicubi erro, discere. Proinde quisquis haec legit, 
S. Aug. l. 1. de Trin. c. 2. & 3.  ubi pariter certus est pergat mecum; ubi pariter besitat, quaerat mecum; ubi errorem suam cognoscit, redeat ad me; ubi meum, revocet me. It will not loathe me, if I stagre, to seek; nor confownd me, if I fail, to learn. Wherefore whosoever readeth this, where he is likewise certain, let him proceed with me; where he likewise dowbteth, let him inquire with me; where he findeth his error let him return to me; where he discovereth my error, let him revoke me.  
Your well willer according Christ jesus. Henry Fitzsimon.   

To the Constant Confessors of Christ now afflicted for religion.  
I have received (joial Champions of Christ) your several letters, declaring your afflicted estate, and your fixed resolution therein, to endure all calamity, and to suffer the greatest extremity even of torments, and death itself, rather than to renounce the Catholic faith. I may affirm, that as I exceedingly rejoice to hear many of you saying with S. Paul: If we be immolated we rejoice; 
Philip. 2.18.  and the self same thing do you also rejoice, and congratulat with us: so in regard of your exorbitant sufferings, I may also say with job: I did some time weep over him that was oppressed, and my soul did condole with the poor. 
job. 30.25.  What you do crave at my hands, (being only to animat you with ghostly instructions toward subjection, and not toward sedition; to facilitat that you resign yourselves to your oppressors and not to resist them, to induce you to fulfil your duty toward God, and not to infringe your duty toward your Prince) seemed to me so reasonable, as neither could I, nor would I suspend expected satisfaction, that was in my power longer, than so as it might come to your notice to my thinking most conveniently, by being inserted in my book against M. Rider, which to you is dedicated, and is now in forwardness toward you. My method shallbe according the principal particulars of your informations, with more succinct brevity, by how much, in the Resolutions of F. Persons, (especially of the last edition) many chapters are directed to the consolation of afflicted Catholics. Whereof I greatly commend to your careful reading, it against supposed difficulties; it of fear of persecution, and it of examples of true resolution. Now then orderly to your complaints, as at several times, and by several of you, they have been certified, do I answer.  

Afflicted Catholics. 1.  
1 Presupposing your compassionate disposition, R. F. we certify your reverence, that shortly after your departure, namely 28. of Septemb. 1605. were published (without all allowance of any parliament to that effect) sundry proclamations, of speedy banishment to all priests; of death to them, and to their receivers (whereby many priests abandoned us, and many of us eschewed them) if any remained; and of utter ruin to any professing himself a Catholic by any duty, or fact of his profession what soever. By which their severity toward us, finding in them one opinion it to be a niceness, and inconsideration in us to feel any oppression, much more to complain thereof: we are hardened to tolerat their greatest violence as we best may, and for our further constancy desirous to have your fatherly directions.  

The Author.  
1 I should not deserve the reputation of being a member of Christ's Church, 
1. Cor. 12.25.  unless the saying of S. Paul (if one member suffer any thing, all the members suffer with it) might be verified in me. For who of so flinty a nature, and senseless disposition, but must commiserat the so excessive persecution of a people, to all laws so subject, to all offices so forward, in all trials of loyalty so trusty, to all defence of their Prince, and country, so affectionate, as that their rulers have often professed, their servile, and patiented subjection, not only to strive with, but also to surmount their commander's iniquity, and extorsion?  
But to every part of this first clause, we are to have regard. That first you note exactly the particular time, and other circumstances of your affliction, is commendable; and according the desire of S. Clement, and Fabian, primative Popes, 
Ex Martyrologio & Damaso.  who ordained to that use certain notaries, or clercks, who most diligently should registre, and record all particularities, in the time of persecution. Which studious observation, I request you still to follow.  
Secondly, that your calamities proceeded without all allowance of parliament, or ordinary course of law, only by bare proclamations; doth argue such to be the godly disposition of your nobility, & the whole state of the country, as that impiety, and wrongfulnes, could never presume to have their allowance. The like in first Christianity happened in Alexandrie, 
Vide Euseb. l. 6. c. 34.  by testimony of Dyonise Bishop thereof, saying: Before any edict, or lawful permission of the Emperor was obtained, a whole year, our persecution began etc. Whereas then, you would be loath, that any should suffer beyond you, or testify more their affection to their Saviour, and Lord, than you: now that you know in this mentioned wrong, that you are not incomparable, or without corrivals, strive with them to patiented with no less commendation than the Alexandrians (of whom after) deserved. Whereto S. Peter doth imbowlden you, in these words: 
1. Pet. 3.13.  who is he that may hurt you, if you be emulators of good? that is, if you strive in all duty toward God, that no others surpass you.  
Nether do you want examples of tolerating their surmise of daintiness in you, that you feel, and especially that you complain of any smart. For when God almighty was to deliver the children of Israel out of the servitude of Egypt, 
Exod. 3.7.  it was saith he, for the austerity of them that were overseers of the works. For when the Israelits would sacrifice to God, it was objected against them that they were wanton, 
Exod. 5.17.  and vacant: and because they performed not their impossible task they were also whipped. So A man accused the people of Israel who were in subjection and servitude under king Assuerus, 
Esther. 3.8.  in all submission; that it was not expedient they should be insolent through licentiousness. Toward these also be you emulators in good, that you repine not at what soever any before you had for their profession endured.  
If your Pastors or ghostly Fathers, have abandoned you for terror of any proclamations, by the assurance of Christ, they have been mere hirelings. The good Pastor, (saith our Saviour) giveth his life for his sheep. But the hireling, and he that is not the pastor, whose own the sheep are not, 
joa. 10.11.12.  seethe the wolf coming, and leaveth the sheep, and flieth, and the wolf raveneth, and disperseth the sheep. And the hireling fleeth because he is a hireling, and he hath no care of the sheep.  
If you also have eschewed your ghostly Fathers for timourousnes, and threats of man; First you have been far inferior to Abdias steward to K. Achab, 
3. Reg. 18.4.  and jezabel. For he when by jezabels' sacrilegious impiety, the prophets of God were persecuted; he I say alone preserved, and nourished a hundred of them in fellers under ground. Secondly you had lost the reward belonging to your said ghostly. Fathers, or which is all one, the merit of hospitality, which you might have used to Christ in person. He that receiveth you (saith Christ to his disciples whom he sent to fructify in his Church) receiveth me: 
Mat. 10.40.41.  and he that receiveth me, receiveth him that sent me. He that receiveth a Prophet in the name of a Prophet, shall receive the reward of a Prophet. Thirdly, you have been thereby in evident peril of greater damnation, than which is due to the very Sodomites and Gomorrheans; which also our saviour in the same chapter foretelleth, saying. whosoever shall not receive you, 
Mat. 10.14.15.  nor hear your words: going forth out of the house, or city, shake of the dust of your feet. Amen I say to you, it shallbe more tolerable for the land of the Sodomites, and Gomorrheans in the day of judgement, then for that city.  
In these duties the scripture exempteth us from laws of men. Commanding (said a certain Magistrate) we commanded you, 
Act. 5.28.29.  that you showld not teach in this name: and behowld you have filled Jerusalem, with your doctrine, etc. But Peter answering and the Apostles, said God must be obeyed rather than men.  
That you have a settled resolution to tolerat all extremity, rather than to abjure your profession, deserveth much commendation. In that especially the words of S Paul are to be understood; Patience is necessary for you, that doing the will of God, you may receive the promise. 
Hebr. 20.36.  And reason leadeth you thereto. For it is a fixed decree of God that if we would reign with Christ, we must suffer for Christ: 
2. Tim. 2.12.  if we would be crowned we must combat lawfully: 
2. Time 2.4.  if we would be confessed and avowed by Christ be for God and his angels, we must confess him before men. 
Luc. 12.8.9.   
It is known, that the cup or chalice of Christ, is sour, that his standard is the cross, that his crown is pricking, that his livery is read, as of one that had trodden the press; and that his paths, 
Isa. 63.2.  and of all his saints, are the ways of continual tribulations. Who then to be a Benjamin to Christ would not be contented to have his cup found in his sack; or to be on either of his sides, 
Gen. 44.12.  would not with the children of Zebede profess himself able to drink of his chalice? 
Mat. 20.22.  Who willing to bear the victorious cross of Christ, would not with Heraclius Emperor (finding himself in his bravery not to be able to move it, but in his outward poverty, 
Vide Breniarium de exaltatione S. Crucis.  with ease to transport it) permit himself to be spoiled of all state, and magnificence? 
1. Pet. 5.4.  Who, hearing in God's assured word, promised; that when the Prince of Pastors shall appear we shall receive the incorruptible crown of glory; and that blessed is the man that suffereth tentation; for when he hath been proved, he shall receive the crown of life; but in the mean time would endure thorns of reproaches, 
jac. 1.12.  crowning daily his ears? Who considering the most aspiring arrogance of Aman, 
Hoster. 6. ●.  to have only intended to be adorned with the King's apparel, to ride on a horse appointed for the King's saddle, to have the King's diadem upon his head; but in all Christian modesty, should be contented, to be of one livery with his God, and all his dearest beloved; satisfied to be mounted on his God's fairest horse, which was the cross, of sufferance and acknowledge himself abundantly glorified, to wear his God's diadem, which in this world did only pierce, and torment? last; who hearing the broad way to lead to perdition, 
Mat. 7.13.14. Psal. 24.4.  and the narrow way to conduct to life, but from his hart will say with the Prophet: thy ways o Lord, demonstrat to me, and teach me thy paths?    

Afflicted Catholics. 2.  
Ministers, by whom these proclamations were urged against us, converted all their pulpit railing against the magistrate, that now having the sword in their hands, they did not destroy us▪ promoters also pretended all forwardness to persecute us. All unthrifts, bankrupts, drunkards, ho●r masters, and scurf of the kingdom▪ offered themselves to be earnest spies, zealous accusers, adventurous assaulters of us. Nether R. S. a gentleman of your acquaintance (after, consuming his whole estate, in gaming, and disodre) disdained to fulfil base offices against us.  

The Author.  
THey that usurp the office of Priests, and preachers, not being thereto canonicaly ordered by a lawful Bishop, but break into that function by unlawful favour, or force, 
S. Iren. l. 3. c. 3. Tertul. de praescrip. S. Cypr. de unitate eccl. n. 7. S. Aug. ep. 165. & con. ep. Manich. c. 4. joan. 10.10. S. Aug. contra Petil. l. 2. c. 83.  contrary to all due election, and holy ordnance; they are (as all principal Fathers do interpret) the thieves or heretics that come not in among the flock by Christ, the door, but by violent intrusion. Such, saith our Saviour, come to steal▪ and kill, and destroy. Therefore S. Augustin demandeth of them, why they boast of clemency, considering that they never could, but they would hurt: and if they were at any time mild, that it was as the kite, when being repulsed from snatching away the chicken, she counterfetteth the dove.  
Therefore their coming into the flock to steal, and kill and destroy, being forewarned, we are not to marvel, that they fulfil their intention, when opportunity is presented. And that your Ministers are the very thieves so specified by our saviour; these following informations of their own brethren, may be your assurance. Denique cum omnibus conspirant, 
Sebastianus Castellio in lib. de Calumnia c. 16. pag. 98. edit. Aresdorfij an. 1578.  dum sanguinem effundere liceat, sed aliena manu quoniam nobis (inquiunt) non licet occidere quemquam. Briefly, they conspire with all to shed blood, but by a strange hand, because (say they) it is not lawful for us to kill any. This is spoken of Caluinians, whom their brother, in this, and all other respects, declareth to resemble the scribes and pharisees, for all impiety, and arrogancy. Non enim sufficit illis, 
joan Schutz lib. 50. causarum, in serpent antiquo pag. 155.  quod animas falsis dogmatibus occiderunt, verum ubicunque pacem externam perturbare possunt, & efficere ut corpora etiam occidantur, nil faciunt reliqui ad summam diligentiam. For it is not sufficient for them that they have murdered the sowls with false opinions, but wheresoever they may disturb public peace, and procure the bodies also to be slain they omit no diligence thereto.  
That also the Lutheran Ministers are guided by like instinction, and none of the brood free from this bloody spirit; 
Sturmius apud Lavath. in historia Sacramentaria, 4. anno 1561. pag. 49. a.  these words of Sturmius, do demonstrat. Quos volunt, & quae volunt, improbant, vexant, condemnant, proscribunt, palo propè & cruci affigunt, in ipsas prope ustrinas, & rogos impellunt. Postremo si Magistratus illis hominibus per triduum gladium suum concederet, crudelissima statim secutura condemnationum tonitrua, fulgura, fulmina, qua ne in abnepotum quidem conquiescerent supplicijs. Whom, and what they please they reject, vex, condemn, banish and almost nail to cross, and gibbet; they almost enforce into flame, and fire. Lastly, if the magistrate would but for three days lend them their sword, most cruel thunderings, lightnings, and thunder bowlts, which would persecute to the third generation, would ensue. I add this testimony of Caluin himself, to make the matter irrefragable. 
Calu. in admexi●▪ vlt. add joachimum Westphalum, & in harm. evanglica.  Accusant Principum segnitiem quod non exerto gladio protinus deleant sacramentariorum memoriam They accuse the slackness of Princes, that with their unsheathed sword they do not forth with abolish the memory of their brethren not believing Christ to be in the Sacrament.  
Erasmus (whom they make a saint in their Calendar) thus writeth of their whole crew of evangelical Reformers, (as they would be called) without exception. 
Erasmus in spongia adversus Huttenum.  Nunquam eorum ecclesias ingressus sum, sed aliquando vidi redeuntes a concione, veluti malo spiritu afflatos, vultibus omnem iracundiam ac ferociam prae se ferentes, sicut discedunt milites a concione ducis ad praelium exhortati. I never entered their Churches, but some time I have viewed them returning from their sermons, as if they were puffed with an evil spirit, in their countenances breathing all rancour and cruelty, in manner as soldieours depart from their General exhorting them to a conflict.  
Can you then, afflicted brethren expect other measure at their hands?" Nay rather rejoice; that they who do undowbtedly impugn piety, destroy Gods holy houses, corrupt his scriptures, profane his sacraments, and blaspheme his church, are the fire brands of combustion, the intisers of destruction, the bellows of spite and indignation against you. Such is the fruit of that tree. Zuinglius approveth it, saying; evangelium vult sanguinem, their gospel thirsteth blood. 
Erasm. ad fracres inferioris Germ. Dangerous Positions pag. 140.  Martin mar Prelate ratifieth it, professing: Reformation can not be without blood. Gaspart Colligni assureth it, repeating often: I came not to send Peace, but the sword. When therefore they swell with spite against you, and their followers come from their sermons with eager famine, 
joan. Hay. demand 4. aux Ministres. Tob. 12.13.  and sharpened teeth to ruin, and devour you; you have occasion to glorify God, because for being acceptable to God it was necessary that this tentation must prove you: 
2. Tim. ●. 12.  because for living godly in Christ jesus, you must suffer persecution: because if you had been without discipline, whereof all are made partakers, than had you been, (as God's word affirmeth) bastards, and no children.  

Ad Heb. 12.8. Tertul. in Apologet. c. 42. " Also for the residue of your pursuivants, and betrayers; they are as conformable to the old enemies of Christians, as your profession is the same of old primative, and often persecuted Christians. Tertullian declareth such promoters to have been, public ba●d●s, jugglers, magicians, 
Apud Euseb. l. 4. c. 25  cheaters, etc. and Meliton specifyeth them at another time, to have been impudent, and perverse sycophants, and revenous thieves. Learning can never have an enemy, but one idiot; nor virtue, but a reprobat; 
S. Cypr. ep. 55. n. 1.  nor religion, but an infidel. Therefore think with S. Cyprian, saying; It importeth not who betrayeth, or rageth, whereas God permitteth thee to be betrayed, whom he appointeth to be crowned. Nether is it reproachful to us to suffer what Christ suffered, even of our brethren, neither is it glorious to them to imitat judas.  
" Concerning the Gentleman R. S. of whom you inform; I admired little, that he who now above six years had imitated their dissolute and libert in life, should at leinth profess their barren, and broad belief. For, Abyssus abyssum invocat, One depth tendeth to another. And as Cicero said; 
Cic. erat. ad Brut.  Est in quibusdam tanta perversitas, ut inventis frugibus glande vescantur; In some so great is the perversity, that having found corn, yet they choose to feed on ackorns. So did the prodigal child forsake the abundance of bread in his father's house, to feed on husks among swine. Alas! that the branch of so noble a stock, should sequester itself from the lyfe-giving vine, 
joan. 15.5.  and ent, or graff itself, in the dead solifidian figtree, upon which Christ finding but leaves only said: never grow their fruit of thee for ever: And in which, as Ecclesiasticus affirmeth, 
Mat. 21.19. Eccl. 34.11.  he that is implanted (or graffed) will abownd with wickedness. I will humbly request almighty God, that he resemble not the dissolute young man, whom the comical Poet long since thus described.  
Imberbis juvenis, tandem custode remoto,  

Horat. de arte poëtica ante medium.  gaudet equis, canibusque, & aprici gramine campi:  
cereus in vitium flecti, monitoribus asper,  
utilium tardus provisor, prodigus eru,  
sublimis, cupidusque, & amata relinquere pernix.  
The beardless youth, his Regent lost, to horse and hound  
inclines; to wander round, thirsting for new contents:  
Plying to vice; perverse to his advisers' sound;  
lavish; playing with unthrifts, all his goods and rents;  
Haughty, wanton, wavering, headlong to new intents.  
But how is not their triumph lamentable, that rejoice of his falling into their misery? It being said long since by Christ: Every branch in me not bearing fruit, 
joan. 15.2.6,  (such as long time he hath been known to be) he will take it away. Again: if any abide not in me, he shallbe cast forth as the branch, and shall whither. Their extremity is to be deplored who when they purchase the only withered and cast away branch, the light chaff, and no sound grain of corn, the dead carcase, and no living member; they applaud as at a rich prize. Let us at least amend his conditions. Which as I daily crave at God's divine bounty, so I most instantly commend it to the earnest prayers of all that shall hear or read this answer.    

Afflicted Chatolicks. 3.  
During their preparations, continual threats were blundred abroad, that Papistry was now with all speed to be abolished: that the gospel was to be established: that every one maugre his profession, should come to Church etc. Churches were repaired upon such assurance. Ministers, and their wives, and children, as also promoters▪ and Catch poles, took upon them higher looks, and furnished themselves with unwonted apparel, and other provision, in confidence of their increased revenues. What soever we had, either land, or house, or horse, or jewel, etc. they eyed, and predestined to themselves, either by way of fine, or bribe, or mortgage.  

The Author.  
FIrst, concerning their vaunt to extinguish religion; they did no more than before them Diocletian, and Maximian; who were then the only and most potent infidel Emperors of the whole world. These two, employed all their wits, and power, to suppress Christianity; which beyond all admiration, augmented by suffering, and prevailed by destruction. When the two Roman Emperors, so opposing themselves, would not seem to have employed their travail in vain; they having commanded all Christians through all places to be most cruelly tormented to death; finally to persuade that they had vanquished, they for perpetual memory of their noble victory, caused to be engraven in marble pillars, among other titles of glory; Nomine Christianorum deleto, 
Baron. tom. 2. Anno. 304. pag. 850. edit. an. 1591.  The name of Christians abolished: Superstitione Christi ubique delet●, cultu Deorum propagato; The superstition of Christ in all places extinguished, the worship of the Gods amplified. But finding by daily experience, that, sanguis martyrum erat semen Christianorum; The blood of martyrs was the seed of Christians; 
Tertul. ad scapula●, & in Apologetics.  and that they did strive against the stream; they both together, for saveing of their credits, surrendered their imperial dignity, concealing (which after was known) the cause to have been, that truth, and piety had utterly confounded them.  
Like was the dismal threat, as also like impiety, and like success of Luther, saying: That if he might preach but two years longer his evangelical doctrine, 
Cochleus in Acts. Lutheri, anno 1525.  there should not be found Pope, Cardinal, Bishop, Monk, Nun, steepel, Bell, Mass, etc. Yet experience disproveth this Prophet, notwithstanding his preaching two and twenty years beyond the prefixed term; there being never more filial affection toward Pope, more officiousness toward Cardinals, more subjection toward Bishops, more reverence toward monks, more benevolence toward Nuns, more expense toward Churches, steeples, and Bells, and more fervent devotion toward the dreadful sacrifice of the Mass, then is now at this present, being above a hundred years after Luther's vain prediction.  
But while they vainly vaunt against our profession, they unfeignedly acknowledge one to another (which in vain they conceal, it being to every one notorious) that themselves do sensibly vanish. 
Heshusius in epist. de exorcismo.  I call to witness their own words. Quoquo vertimus oculos, intuendo Christi cetum, nihil propemodum occurrit, quam nova docentium dissidia, incrementa errorum, insignium doctorum defectiones à veritate. wheresoever we turn our eyes, beholding the troop of Christ, almost nothing is so frequent, as new dissensions of our teachers, increased errors, 
Silnec. in praefat. in Catal. Concil. A 4.  and recantations of our principal doctors. Another saith; suggestus sordescere mihi incipiunt, in quibus odia ista venenata, & contentiones ruinam spectantes deprehenduntur. Pulpits begin to disgust me, wherein such poisoned hatreds, and contentions tending to ruin, are observed. 
joan. Spangebergius in sua vera informat. jene. an. 1562.  Another saith; I am deinceps nolunt Deum agnoscere. Hence forward, they will acknowledge no God: to wit, because they decline from their protestant profession, which lately they had received. But this notorious decay is acknowledged in express terms by Nicholaus Gallus, 
Gallus in praef. Apol. Maiestatis hom. Christi.  saying; perit justo Dei judicio, non armis hostium, non invictis hereticorum armis, vera à nobis religio & ecclesia, sed nostrorum inter nos perfidia, infidelitate, incuria. By the just judgement of God, true religion and the Church doth perish, not by arms of enemies, 
Amsdorf. in publica confession. Wormatia. 1557.  not by arguments of heretics, but by our own treachery, infidelity, carelessness. finally saith Amsdorff: omnia nihil prae se ferunt aliud quam evangelium apud nos pessum iturum, & loco evangelii meros, eosdemque egregios errores nos habituros. All things demonstrat nothing more than that the gospel is perishing among us, and that in place of the gospel will remain mere and enorm errors.  
To the same effect, it is to be understood, that when the Puritans began to multiply, and dangerously to impugn parliament protestants, (so called, because they frame their profession according to parlamental statutes) the said Parliament Protestants, to make them odious, revealed principally by two books all Puritan designs, as well displaying what their consistorial discipline was, as to what destruction of all religion it aimed. One of these books, was entitled the Survey of the pretended holy discipline, the other dangerous positions. By virtue of which book (and of others of like subject: as, A treatise of Ecclesiastical discipline; The Remonstrance; Quaerimonia Ecclesiae; The 5. books of the laws of Eccl. polit; The answer to the abstract; etc.) the cause of Puritans seemed so detestable to the state, that ever since, more, and more they in their wysdomes' thought good to suppress them. Now in the last year, 1606. the unquiet Puritans collecting all abuses that might be objected in the profession of Parliament Protestants, they have dedicated their said book to his Majesty, appealing to his oath by the great name of the Lord, 
In praefatione pag. 23.  that he would defend according his power, all the days of his life, under the pain contained in the law, and danger both of body and soul, in the day of God's fearful judgement, the altogether Puritanical liturgy of Scotland. This book, in requital of the former Seruey against them, they have also named, A Survey of the book of common prayer.  
Now to our former purpose, that protestancy, and puritancy are together decaying, is averred in this new Survey. First, 
Pag. 160.  they relate that the late Archbishop of Canturburie, upon remorse uttered these words: Good Lord when shall we know what to trust to? And that suddenly he was surprised with a palsy, was carried from the cowrt, and died shortly after. A plain demonstration, that all their profession hitherto invented, wanteth all assurance, and fadeth away like a smoke. Briefly, in the said Survey, the Puritans acknowledge their own delusions also to be at a non plus, saying; The times decline fast to Popery: these times be declining to Popery. 
Pag. 52. Pag. 105.   
Whereas therefore, their threats of our decay are but like the dying candle, which before quenching casteth out greatest flamms; in the name of God, 
I. joan. 2.24. Galat. 1.9.  that which you have heard from the beginning (as S. john adviseth) let it remain in you. To which S. Paul accordeth: If any preach otherwise then you have already received; be be accursed. For if you be wise, you will not for any threats exchange the sure foundation, and rock, against which the gates of hell shall never prevail, for the sandy foolish man's choice, which for rain falling thereon, for wind blowing, 
Mat. 16.16. Mat. 7.27.  and fludds coming, is ruined, and surmounted. Such as is this new invisible profession, by the rain of man's will, like a figure form in sand defaced, and by wynds of opposition, and fludds of oblivion, upon the point to be utterly overwhelmed.  
So that their Church which they said first was invisible, (because they could produce no predecessors among Christians that ever had believed as they did) being now again by their own confession vanishing out of sight; this epigram, should be allowed to be after a short time true.  
" You hold your church invisible till Luther's time:  
" with Luther also hath it lost all beauties prime.  
" And now invisible it grows with Luther dead,  
" so invisible the membres, and the head.  
" Invisible in deed they are, as deep in hell:  
" for utter darkness, darkeneth all that there do dwell.  
" So first it was obscure, as fetched from lightles pit:  
" 'tis so again, as drowned, where Lucifer doth sit.  

5. Reg. 1. 5. 9 19  If your Ministers, and promoters, like Adonias, before their time have furnished themselves insolently; they are not therefore greatly to be maligned. For that sinners by impiety come often to wealth, 
Psal. 72.12.  the Prophet David fortould, saying: Ecce ipsi peccatores & abundantes in seculo obtinuerunt divitias. Behowld the very sinners, and abownding in the world, have obtained riches. Upon which place saith S. Augustin. 
S. Aug. in Psal. 72.  Quot sunt quila scivijs, ut boves, & vaccae, ad iugulum tendunt, & canentes, & saltantes parant iter ad infernum? How many are they that by riot, as oxen, and cows do march to their destruction, and singing, 
Prou. 1.33.  and dawnsing, do dispose their voyage to hell? Prosperity of fools will destroy them, saith the proverb: For (as followeth in the wiseman, 
Sap. 14. 28. ) either while they rejoice they are mad, or truly they foretell lies. In their madness, they blaspheme God, and his saints, and calumniat his people. In their predictions of lies, among others, may be numbered, if they tell that you will apostate from religion; honour them as true pastors; defy papistry; and that so doing, you will do according to the gospel. They occasion me to remember one Selius, in Martial, who inferred there was no God, because forsooth, that he often blaspheming him, yet, thereby lived in greater prosperity.  
Nullos esse Deos, inane coelum 
Martial. li. 4. epig●.   
affirmat Selius, probatque quod se  
Factum dum negat haec, videt beatum.  
No God, heaven vain, affirmed Selius:  
and proud it, for that he was prosperous,  
denying them, and always glorious.  
Cicero was able to say of such men; 
Cic. l. 1. office  Adducuntur plerique ut eos justitia capiat oblivio, cum in imperiorum, honorum, gloriaeve cupiditatem inciderint. The most of such are forgetful of equity, when they fall into the aspiring desire, of rule, honours, and glory. So that they do but according to the wont of arrogant people, when they insult upon vain expectations. I wish (for their creditors sake) that it be never heard, what Caluin, well experienced in the like of himself, and his brethren, writeth of his fellow Ministers. I will faithfully translat part of his plain declaration, omitting the latin this time for brevities sake. Alij ad captandum miri artifices, nudatos relinquunt, etc. 
Caluin. lib. de scandalis pag. 65. 66.  Some of them (saith he, writing (as I said) of Ministers) wonderfully cunning to snatch, leave them forlorn in nakedness, to whom they promised mountains of gold. Some, what alms they received, either they spend it in whoring, or play, or other riot. Some, what they borrowed, they consume lavishlye in idleness. And in these crimes they have often assistance of their wives. Some uncleanliness ensueth wherewith this answer shall not be defiled. Only as I said, I crave, that our Ministers, and Catchpowls defraud not their creditors.    

Afflicted Catholics. 4.  
Although their Doctrine to every one is known to be uncertain; even among themselves; and they in continual discords; yet they strive to enforce us to renounce our belief, they propounding no other belief out of controversy, among themselves, which we might safely profess for every part thereof.  

The Author.  
I Esteem it an especial favour of God's divine bounty, that although they bend all their power, and industry, to deprive you of teachers, and books, yet that he supplieth by natural reason, that you perceive their doctrine to be wavering, and consequently unlawful. For S. Paul in assurance thereof, Apostolicalye adviseth us; 
Hebr. 13.9.  with variable and strange doctrines be not led away.  
I have before showed their Doctrine to be uncertain, in as much as the late Archbishop of Canturburie, 
Survey of the book of common prayer, pag. 160.  in desperate manner exclaimed: Good lord, when shall we know what to trust unto? The Puritans who among you rule (at least in good will) the roast, in the end of their late survey, do affirm; That they neither will, nor may consent to the religion commended in the book of common prayer; 
The humble petition of 22. preachers, in London, and the suburbs thereof. conjoined (as one abridgement) to the foresaid survey.  First, because they can not make any reasonable sense of part of it. Secondly, because it containeth contradictions. Thirdly, because it containeth untruethes. Fowerthly, because it averreth doubtful matters. Fiftly, because scriptures are disgraced in it. Sixtly, because manifest untruethes, as scriptures are taught therein. Seventhly, because it enjoineth unlawful ceremonies. Eightly, because it containeth prayers implicating contradiction. Nienthly, because certain epistles, gospels, collects, savour of superstition. Tenthly, because it corruptly translateth scriptures. I might add more.  
Whereas therefore innumerable are the puritans, in as much as a thousand preachers (for every Minister among them must be such) opposed themselves to the other protestants; and all these do contradict the protestant profession hitherto established: you have reason to admire, and all the world to be astonished, that you should be enforced to believe, what so many of themselves think to be so impious. 
Pag. 163.  Nay, I add somewhat more out of the foresaid survey.  (say they) some of the bishops themselves (namely the Bishop of wincester) profess, they will not subscrib to every thing contained in the book of common prayers, etc. Then say I, no catholic hath any reason to subscrib thereto, until (at least) they among themselves have other consent, then with Edward, to destroy what Henry had determined; with Elizabeth, to disprove Edward's belief; and with his Majesty now reigning, to control the belief of Elizabeth. For if the scriptures by them published, must after be amended as formerly corrupt; and the communion book, as false, be corrected; (they being de facto often amended, and corrected as such) I can not conceive how all the frame builded upon such foundation, by good consequence, must not also be false, and corrupt.  
As for their dissensions, I need discover no more than is already said, in treating of the communion of Saints. What willbe the issue thereof, 
Luc. 11.14.  Christ declareth, saying; Every kingdom divided against itself shallbe made desolate. I can not therefore blame them, that they would rather be impudent some times, in denying such division to be among them, or in affirming it, not to be for any material points, then by professing it, to condemn the impiety of their whole cause. But it is concealed only in woodcock manner, the beck being hid, and all the rest discovered. For it is not for cap, or surplice, bells, or organs, that now they stand, but (say they a little before) because the form of religion established, is senseless, implieth contradictions, containeth untruethes, averreth doubts, commendeth false scriptures, enjoineth unlawful ceremonies, useth incoherent prayers, alloweth superstitious epistles, gospels, and collects, and depraveth scriptures. What can be main, and important imputations, and improbations, if these be not? And all this they a firm even of the book of common prayer, now explained by his majesties authority. 
Pag. 26. & pag. 161.  Which their detestation of the said book, is so abundant in their hearts, that by their mouths, yea, and writings, they impeach all bishops, and other Ministers, that justify the said book, to be; Dumb dogs, and idol shepherds; the shame and bane of the Church of God, 
Pag. 166. and the 2. epist. of the 22. London preachers. Pag. 159.  etc. By idol, in this place understanding the said book of common prayer, as by this their 198. quere, or demand, is insinuated: whether reasonable and indifferent men, may not think that Bishops make an idol of the book of common prayer, etc.  
Before I perclose this point, I can not but require of our puritans, how they are not ashamed, that in their millenary petition to his Majesty they professing themselves; 
Puritan petition §. 1.  The numbered of more than a thousand greaving under a common burden: they have so shrunken in the trial, as 1. Novemb. 1605. there could be found, but 277. to be as much as in question; but 70. to be deprived of their livings; 
Survey pag. 161.  but 113. not suffered to preach; and about 94. to be under admonition? Are not these fit companion, to whom you should consociat yourselves, who in so short a time, without all torments, can command themselves to conformity, with that which they had before so exorbitantly condemned, of all defectuositie? Rather embrace the advise of S. Paul, saying: Therefore my beloved brethren be stable, and unmovable. 
1. Cor. 15.58.  That now we be not Children wavering, and carried about with every wind of doctrine. 
Ephes. 4.14.     

Afflicted Catholics. 5.  
To proceed with more dreadful ostentation, nothing was omitted that might seem convenient to terrify timorous minds. Many commissioners (and not a few of them of the basest sort) were appointed. Martial law, and Marshals, with compagnies of horsemen, were ordained to scour the country, to make away priests, and rogues. It was death to travail from place, to place, without passports. And by this course, as every martial might, so many did, for revenge, and malice, put divers without all form of process to death. Another lawless disordre, was, by search. Doors, chests, cuppboords were broken, and rifled and houses ransacked, like a fort won by conquest. It was the sport of searchers to behold the tears of house howlders, the trembling of all the family, and to hear the scrithching of women, and children. Small boxes, and casketts, must have been searched for priests. All that came into their nets, was fish: our jewels, for being Agnus This; our silver bowls, for being chalices; out best attire, for being church ornaments. A third disordre, was, by fines in several cowrts. Some in one day, were compelled to feed the greediness of officers of four divers cowrts. And our refusing the oath of allegiance (as for it of the supremacy, to satisfy the Puritans, it is suppressed) is made a matter of the star chamber These fines are unmeasurable, to our qualities. Yet if we consent not suddenly to satisfy them; first, they clapp us up into prisons; and then they themselves in all tulmutuous manner resort to our houses, take notice of all our substance, valuing every thing at a ridiculous rate, to all, but to them that are entitled in the goods; and of all together gold, merchandise, corn, howsowld stuff, evidences, apparel, they make up their fine, (if it exceed not all the means of the party) conveying away as much as serveth their own turns, and intending to return by some pretext, or other, if their remain any thing to their advantage.  

The Author.  
A Lamentable declaration; Wherein the commissioners, Marshals, searches, synes, violence, oppression, and impoverishment of innocent subjects, do altogether make up a noble persecution, comparable to some of them of primative Christians.  
I read a relation of Dyonisius Bishop of Alexandrie, recorded bv Eusebius in his history, and altogether like (but that it containeth far greater calamity sustained by primative Christians) information, deserving for your consolation (to behold the faith then persecuted, yet to flourish, and in vain to be impugned) to be imparted to you.  

Euseb. lib. 6. hist. c. 34.  Before any Edict, or proclamation of the Emperor (for the space of a whole year) began our persecution. Wherein it seemed, the greatest sacrifice that they could offer to their idols, to imbrue themselves with the blood, and slaughter of Christians. They crushed the body, and picked out the eyes of old Metra, and in the end stoned him because he would not recant. They drew the virtuous Quincta to their temples, and when she detested their sacrilege, they trailed her by the heels through the streets, bruising her against the stones; after they tore her with scourges, and in the end, they also stoned her to death. Then with one consent, without all commission, or warrant, they rushed into the houses of Godly Christians, every one betraying his neighbour, and extruding him out of doors, ransacking, and spoiling all his wealth, and howsehowld stuff; purloining what soever was to his purpose, or all that was precious, and throving into the street, or fire, the residue; so that every corner, seemed a place given up to the pillage of ravenous enemies, etc.  
This was in deed a merciless martial law, not subject to the laws of all nations, nor to it of the twelve tables among the Romans, 
Deut. cap. 13.6. c. 19.15.  nor to it in God's law; that, nemo indennatus; etc. none without lawful witness, should be condemned. To think that you were so used, in a Christian common wealth, wherein every one was foorthcoming upon all citations, and warnings; and wherein justice without all impediment might hold her natural course: pardon me, it cannot, for the enormity, sink into my mind; neither will it enter into the conceit, of any Christian imagination, that the rigour of justice should not be thought sufficiently sever against innocent Catholics, without extending against them the martial iniquity, or lawlessness, which is no where followed, but where effusion of blood or probable destruction of a whole army, is prevented, by a hastened private execution without ordinary process. And if it be true, 
Survey of the book an common prayer pag. 123.  which I read in the puritan survey, that parliament Acts may not be explained but by authority of parliament; and consequently laws made by parliament (as all true laws if I he not deceived, should be) can not be infringed but by contrary acts of parliament: then have I greater cause to distrust this information, by how much Puritans (the bloody trompetors to all cruelty against Catholics) do repute by this testimony such violence to be unlawful, because it is not warranted by any acts of parliament.  
I take hold in this place obiter of part of a speech had at Norwich 4. of August; before the Assizes (to testify what their own opinion is of promoters) printed at London, this very year, 1607. under the title, of the L. Coke his speech, and charge. 
Toward the end.  Wherein is said: The promoter is both a beggar, and a knave. A little after: their office I confess is necessary: and yet it seldom happeneth that an honest man is employed in it. A good verdict, or rather, A good sentence, being from that sage judge. But concerning your heavy disasters. If such course as you speak of was followed, it was most pertinent to dismay dastard minds. I say dastard minds: For the just Christian is confident as a lion, 
Prou. 28.1.  saith the word of God, adding after, 
Prou. 30.30.  which as the strongest of beast is never terrified at any incowntre. therefore in the business of God, or profession of our belief, saith Christ; Fear ye not them that kill the body, 
Mat. 10.28.  and are not able to kill the soul. Again; see that you be not troubled, for these things must be done. 
Mat. 24.6.  Brother shall deliver brother unto death, and the father his son, and the children shall rise against their parents, and shall work their death. And you shallbe odious to all men for my name. But be that shall endure to the end shallbe saved. A most happy conclusion of the former sorrow, and far greater good, then in comparison whereof, the greatest grief might not be thowght the chiefest gain. 
Rom. 8.18.  So esteemed S. Paul, saying: For I think, that the passions of this time, are not condign to the glory to come, that shallbe revealed in us.  
So that all that ever you have, or might lose by such adversity, account it more gainful, then had you put it to greatest usury. Christ jesus is our assurance thereof, 
Mat. 19.29.  affirming; Every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake: shall receive a hundred fowld, and shall possess life everlasting. Which S. Paul (as every true Christian is bound) did believe when he said; 
Philip. 3.7.8.  The things that were gainful to me, those have I esteemed detriments. Yea but I esteem all things disproffitable for the passing knowledge of jesus my lord: for whom I have made all things as detriment, and do esteem them as dung, that I may gain Christ. So did the Hebrues believe them, to whom the same Apostle gratulateth; The spoil of your own goods, 
Hebr. 10.34.35.  you took with joy, knowing that you have a better and permanent substance. Do not therefore lose your confidence, which hath a great remuneration.  
Which being so true, as being affirmed by the truth itself: what merchants adventuring all their stock, what husband man spending all his seed, what usurer exposing all his wealth, what gamester hazurding all his thrift, upon uncertainties, but may exclaim at us, if we think that stock lost, which is laid out for so excessive gain; that seed perished, which is spent in so fertile soil; that interest desperate, which is assured by more than bonds of the staple; and that chance distrustful, which can not possibly mischance? 
judie. 7.20.   

4. Reg. 2.23.  Gedeon had been unwise; if for sparing earthen pots, he would have failed of so great a victory. Elias had been mad, if he had accounted of the loss of his cloak, when he was in the way to paradise. 
Gen. 39.12.  joseph had been indiscreet, if he had preferred his garment to his danger. 
1. Reg. 25.22.  Abigail had been destroyed, had she not prevented to utter ruin, with loss of part of her substance. Therefore, to come to the eternal triumph, let us not regard the destruction of our earthe-pitchers. To go more freely to heaven, let us not stagger, to let fall from us our superfluity. To be undefiled from sin, let us be content to escape naked. To redeem a greater and eternal inconvenience, 
S. Bern. hom. in ecce nos reliquimus, etc.  let us abandon our corruptible commodities, and mammon of iniquity. For if the former words of our Saviour, as S. Bernard saith, filled cloisters with religious, and Deserts with Heremits, when they might have enjoyed their commodities peaciblie, and together follow the duties of their profession toward God: what remiss slackness, nay what distrust of Christ's promise, and what disdain of his dignity and disloial impiety toward so divine a redeemer and lord would it be, for all worldly respects together to abjure, yea or to dissemble our belief and expectation?  
Their searching priests in boxes, and casketts, doth either intimat, that they believe you can do more than God almighty, by seeming to imagine, that you can convey a man's body into an unnatural straitness, whereas Christ (say they) can not dispose his body into a small host: or else that they are now more faithful toward Christ's power to that effect, than they were before, and so infer, that by his supernatural power, and providence priests may be hid, where natural reach could not conjecture. Which is not by them much misconceaved, for some times; although at other times priests fall into their snares. Yet saith S. Paul to such surprised; 
Philip. 1.28.29.  Be ye in nothing terrified by the adversaries, which to them is cause of perdition, but to you of salvation, and that of God. For to you it is given for Christ, not only that you believe in him, but also that you suffer for him.  
And that always, as I said, they do not misconceive, but that supernaturaly, priests in our time, may be, and have been preserved; this relation following assureth. I have been present when divers worshipful persons have corporaly deposed the truth thereof: and the principal parties mentioned are yet living with that reputation, that impudency itself may not except against them for deserving any discredit.  
In Dona moor, seven miles from Dublin in Irland, M. Richard Bealing justice of peace dwelled, when Catholics were persecuted under the lord Graye, about the year of Christ 1580. He being an eminent person, was accused (by Syr. R. D. the blind knight, and blood sucker) that he harboured one Patrick Nigram a priest, even then to be found in his house. Searchers being in all hast sent (for at that time james Fitz Maurice, Doctor Sanders, and divers others, coming into the country, had made the state jealous toward matters of religion) as they environed the house, the Mother of God, our B. Lady appeared to Mistress Bealing, saying: sand instantly to Syr. Patrick Nigram, that he descend into such a cave, or seller, and that removing a stone in such a corner, he further descend by stairs, where they shall conduct him. Which she although once, or twice admonished (supposing it to be a dream) neglected, till at leinth in visible manner, with admirable beauty, and brightness, the immaculate Queen of heaven objected herself, and renewed the commandment so districtly, that she promptly procured it to be fulfiled. Nigram was a Godly priest of unspotted life, and rare zeal, my quondam school fellow, whom of purpose, I visited upon his death bed, and from himself, beside all others, received the assurance of this declaration. When he removed the stone, he found in deed the degrees, or stairs, of five, or six steps, guiding him to a small neat chamber, of some 20. foot long, and 12. foot broad, wherein a bed, and chair was duly placed. He being bestowed in his cabinet, the searchers coming in, with all diligent inquiry, sought every place of the house, every cellar, and corner, but all in vain. After three days, frantic to be frustrated, and weary to inquire without hope of their purpose, they departed. Nigram by Mistress Bealing, being repealed out of his cell (wherein he had all that time, abounded with spiritual delight) they covering again the place, never after by any inquiry, were able to find so much as any show thereof remaining. Wherefore, at least some times, narrow, and unnatural places, may by God's divine providence, serve, to conceal miraculously what he would not have discovered. Whereof innumerable like instances might, if brevity permitted, be alleged.  
And as for the several courls to which you are drawn, it is no marvel that you have disdain thereof. For what have the innocent Catholics to answer in the king's bench, where crimes against the crown, or common wealth, are examined? what, in the star chamber, where perjuries, imposturs, slandres, are punished; especially their case being, not that they had perjured, but that they would not perjure? What in the common pleas, where controversies between parties are decided, they commonly being so rightful, as rather not to claim their due, then to have any thing due upon them. What in the escheaker, where fines, tolls, and tributes are exacted, they never being slack to any satisfaction of that kind? What in the chawncerie, where profession is made to mitigat the rigour of other courts, and to diminish their duties by conscionable moderation, there ●●ing no such matter intended toward afflicted Catholics, but rather the contrary? And so of the residue.  
In the mean time, the comfort of the said afflicted Catholics, is, that all these extremities are not only now known to Christ, but also by him were long agone fortould, saying; They shall deliver you up in counsels, 
Mar. 13.9.  and in synagogs shall you be beaten and you shall stand before precedents and kings for my sake, for a testimony unto them. Since therefore he declareth, 
Mat. 5.11.12.  that blessed are you when they shall revile you, and persecute you, and speak all that nought is against you untruly for my sake, be glad, and rejoice, for your reward is very great in heaven: the least that you may do, in all the courts, is to say with the Prophet David. I have announced thy justice in a great congregation, 
Psal. 39.10.11.  behold I will not debar my lips, o lord, thou knowest, thy justice I have not hid in my hart: I have spoken thy truth, and thy salvation, etc.    

Afflicted Catholics. 6.  
Infinite are the affronts that we sustain. If we walk abroad, or frequent our neighbours; we are taxed to be to public, and popular. If we be retired, and private at home; we are censured to plot secret machinations. If we be of cheerful countenance; we are calumniated to be fed with foreign hopes. If we be mournful, we are condemned to be mal-contents. If we be frugal, and sparing; we are misdeemed to detest their conversation. If we be lavish; we are maligned for our abundance. If any malign and molest us, he is zealous. If any condole, or compassionate our calamities, he is dangerous. If any would frustrate our claims, debts, or other rights, it commonly sufficeth to object that we be recusants.  

The Author.  
I Have noted in my accompagnying some times the army, that every nation as they are more noble, do covet the vawntgard in danger of conflict, with such honourable ambition that some time they break into contention for it. Such emulation as I said before, is most commendable in Christ's quarrel, that every one aspire to be of the most afflicted. You therefore without partiality comparing your adversities with them of primative Christians, may find your measure so mean, as that you are to complain rather of want, then of excess.  
To all the particulars alleged, it may first in general be said, that as you esteem not a reproach of one frantic, the misconceit of your pale to be read, and your read to be pale, by one that is blind, or goggle eyes, or that beholdeth through miscoloured spectacles: so should you rather compassionate the frenzy of their error, and the blindness, or skewdnes, or miscoloured spectacles, of their profession, than any way feel their censures during their being so distemperatly deluded. You would have them judge right of you, their judgement being perverted, toward Christ, his Church, his Sacraments, and all his truth. Pray therefore with Anna mother to Samuel, repent with Magdalen, fast with S. johan Baptist, although Heli condemn you of drunkenness, Simeon the Pharisee, of unworthiness to aveere Christ, and the jews of having a devil. Next S. Basil seemeth to comprise the principal of all your molestations in these words. Mendacium sine timore effutitur, 
S. Basil, ep. 73.  veritas obscarata est. Et qui quidem accusantur, mox sine judicio condemnantur: qui vero accusant, sive omni examinatione fidem inveniunt. Forgery without all fear is bruited abroad, truth is obscured. And they that are in deed accused; are suddenly condemned without judgement: but they that accuse, without all examination, are credited. But what is this to the oppression of your constant predecessors? 
Euseb. l. 5. c. 1.  who were as they wrote themselves, by public edict prohibited to enter into any common house, booth, market, or to come abroad out of doors. 
S. justin. in Apologet. orat.  Every Christian (saith S. justin) being excluded from his possessions, and in all the world none permitted to live in quietness. Which venerable Beda, in the acts of the said justin Martyr, thus relateth.  

Bedatom. 3. in Acts S. justini.  Non illis emendi quicquam aut vendendi copia:  
nec ipsam haurire aquam dabatur licentia  
antequam thurificarent detestandis idolis.  
They could not buy aught to their need nor sell in public place: yea water was to them denied unless with great disgrace to idols they gave frankincense by impious offence.  
Couradge therefore, my hearts, but not for my provocation, but for the glorious Apostle S. Paul, who as in Doctrine he animated most nobly, so in life he was a most heroical example, by his own testimony, 
2. Tim. 47.  saying; I have fowght a good fight, I have consummated my course, I have kept the faith. Concerning the rest there is laid up for me a crown of justice. He I say, having laid before us the worthy combats of first believers, 
Hebr. 12.1.  thus inferreth; And therefore we also having so great a cloud of witnese put upon us. laying away all weight, and sin that compasseth us, by patience let us run to the fight proposed unto us. Which being spoken by that worthy instrument of God's praise, it might seem presumption to add any thing thereto, and an unworthy imagination of your zeal, to think any further incouradgment to be requisite.    

Afflicted Catholics. 7.  
They not being able, through God's mercy, to pervert any one of us, of any account, to their profession; they at least for their own profit can invert, and accommodat their profession, to our further encumbrance. For beside imprisonments, fines, bribes exacted in general, they extort 12. pens for every one of competent age, that is absent from their Churches or sundays▪ or holy days. Now, the holy days which before they could not abide, that God might be glorified by, and in them, they urge now to be observed, that themselves might be advanced by them.  

The Author.  
THe variable application of their Doctrine, 
Goodman lib. how we ought to obey superior Magistrates.  is deservedly by you observed. When it was for their purpose, as in Queen Mary's days, they found it unlawful, that women should reign: but in Q. Elizabeth's days, that unlawfulness was lawful. 
Knox in 〈◊〉 appellation. Pag. 36. Conference at Hampton. Pag. 81.  In scotland they found it lawful, that the Queen dowager grand mother to his Majesty might be supreme head of the Church: but when they multiplied, and Catholics were suppressed, even by testimony of his Majesty, they not only changed their Doctrine, but also violently deprived her of all liberty to use even in a private chamber her conscience. So they encroached into Geneva, as appeareth in treating of puritancy. Your Challenor, could not first allow any marriage of Ministers: but now, the spirit hath so moved him, that after once being married, and plentifully multiplied, he hath taken a second wife. Did not puritans by their own confession to their immortal infamy dispense with their consciences, as they write them elves; in respect of times to subscrib to the book, 
In supplication to his Majesty in Apr. 1603. some upon protestation, some upon exposition given them, some with condition, rather than the Church should be deprived of their labour, and ministery  (it had been truer to have said, rather than their riotous lives should have been deprived of fat benefices, and plenty) yet now we to the number of more than a thousand, etc. Do forsooth find great enormities, and abuses in that whereto we had before subscribed. But there needeth no further evidence, when we have, fatentem reum, the guilty acknowledging (as now for former, and they the meanest respects, that they have chopped, and changed unlawful to be lawful, in their profession) his crime: Otherwise this theme might worthily be more amply prosecuted.  
To come to the only point by you propownded, 
Synod Dord. an. 1574. deer. 48.  of feasts they have been in deed most variable. First, in their Synod of Dordrect, in the 48. decree, is said; conclusum est solam diem dominicam seruandam esse. It is concluded the only sunday should be kept. 
Apud Cornel. Schulting l. 9 hierarchy Anacriseos.  A second Synod of theirs, alloweth only, above sundays, the feast of the nativity. Another at Midleburg, 
Synod Midleb. an. 1581. decret. 51.  in the 51. decree permitteth, the Nativity, and the Ascension. Another in the Electoral Palatinat, addeth the two mondays next Easter, and whitsontyde. And in the foresaid supplication of puritans to his Majesty, 
Supplication to his Majesty an. 1603.  they again disallow all others, excepting fondayes. For they crave; that the lords day be not profaned, and the rest not so strictly urged. Where upon the answer of Oxford, inquireth; 
The awnswer of Oxford pag. 13.  would they have men upon holy days go to plough, or ●art, as some of their humour have caused their servants to do, on the very feast of Christ's Nativity? 
Survey of the book of common prayer. Pag. 65.  And this is the determinat Doctrine of their late survey. Wherein first they declare that Ministers proclaiming any other holy days, than the days of the lord, do communicate the especial honour of the lord to another; secondly, that thereto they have no warrant of the word.  

Pag. 66.  Thirdly, in the 52. Quere, or demand, they inquire whether any holy day on fixed time, though only, and immediately unto the lord, may be sanctified, so as at no time thereof any work may be done. Fowerthly, 
Pag. 67.  they conclude, that it is all one to make any holy day without God's express appointment, as to violate, any day holy by his appointment: yea that it is as great idolatry, as it was in the Israelits, 
Pag. 68  to have set up a Calf. Fiftly, that if the translation of the sabbaoth into sunday be not justified by scriptures, it is not lawful for Christians to sanctify it. For the justifying whereof, these only to their seeming are the principal foundations. 
joan. 20.19.26.  First, that Christ appeared to his disciples, the doors being shut, and said peace be unto them. Secondly they cite the first chapter of the Acts, and 13. verse; wherein I find no mention of sunday, or reason of sanctifying it. For therein is only related, how the Apostles went up to a chamber, 
1. Cor. 16.2.  and did abide therein. Thirdly, because S. Paul wished collections of alms, for the necessity of the poor, to be collected on the first day (which is our sunday) of, or after the sabbaoth.  
Behowld these feeble reasons are by them exhibited, that way be made to take even the sundays away; no impediment thereto being specified in any of these reasons. And so (as appeareth in the examination of the creed) they behaved themselves toward the divine mystery of the Trinity, and Unity, founding it on the weakest proofs it had of scripture, (as if there were no others) and in the end, 
Stancar. lib. de Trinit. & Mediatore. Schlusselb. de Theologia Cal.  showing those proofs, to be no proofs of any force, and inferring thereupon, that Christ and the Holy Ghost, were not coequal to the father. Which sacrilegious impiety, is with all heynousces charged on Caluin, by his own brethren Stancharus, and Schlusselburg. And for their proof they cite Genes. 3.15.22. Genes. 18.2.3. Gen. 19.24. Num. 24.17. Isa. 4.2. Isa. 43.24. Isa. 50.4.6. Isa. 53.8. Isa. 63.1. jerem. 11.19. jerem. 31.22. Dan. 2.34. Osc. 13.14. joan. 10.30. joan. 14.1.28. In all which places, and many more, what soever proof is by the ancient fathers brought for Christ's eternity, or divinity; he deflecteth into a contrary sense, or disgraceth them for manifold insufficiency. contrariwise, he seeming to find, 
Vide Synephim P. Hadriani ●ang●. l. 3. c. 6. pag. 306.  but one only argument for Christ's eternity; which is, that God by his people wowld be termed father, and consequently must have a son; (whereby not withstanding no eternity of Christ is gathered, at lest before God's people were created) this a gument being left to the decision of the first that would ponder it, Caluin thereby insinuated, that the eternity of Christ, had no better proof. And so as I said, is it the intention of Puritans, to found the sanctification of any holy day whatsoever upon arguments of no worth, that in the end they may be thought to be without all lawful allowance.  
By the premises you may behold, that your puritan Ministers (such as almost only are among you) thinking in all their Synods, and other resolutions, no such holy days to be, yet for 12. pens of each parishioner, their mercenarian consciences, to be able to find all their Synods, and resolutions false, which showeth them in the mean time, to have perfect liberty of such conscience, as may strive with the rain bow for variety. Therefore they are sufficiently known to blow could and heat from one mouth. Which is so notorious in all the reformed brood, that themselves write; aliquos religionem flectere, fingere ac refingere, ad nutum & cupiditates Dominorum vel caetuum, quorum gratiam pluris faciunt quam gloriam Dei. 
Eberus' prafat. in Comment. Philippi super Epist. ad Cor.  Some of their preachers to inflect, turn and return their religion, to the will and wantoness of their lords, and congregations, whose contentment they search more than the glory of God. This, Eberus, next successor to Philipp Melancthon, expounding his commentaries upon S. Paul, writeth of the brotherhod. Whom Peucer (son in law to the said Melancthon) testifieth, 
Poucer contra Paulam Crellium, in Articulis Torgensibas an. 1574  to have been himself, and Mayor, so mutable; as, uno momento mutati, repudiato eo quod pro●certo & vero habuerunt, amplexarentur contrarium; that in an instant quite changed, rejecting that which even now they held for certain, they would aver the contrary. So that from first to last, their variable doctrine according to every time; and commodity, being detected; you may have consolation, that these are your infesters, to whose profession, it can not but be a credit to be repugnant.    

Afflicted Catholics. 8.  
Of the few that have shrunken in this trial, either by God's judgement, or by some other secret cause, they are little respected, and less advanced, by the adverse party. And in themselves, so great a remorse is observed, that neither in countenance, nor in hart, can they be comfortable. Whereby, very many have taken occasion to remain more setledly in their profession.  

The Author.  
IT argueth a great wisdom in his Majesty, and the state, not to esteem our Chameleon companion, when they become false to their religion. 
Theod. l. 5. c. 38.  For as the glorious Hormisda said, to the K of Persia: 
Tripart. l. 10. c. 30.  Sir, your Majesty deceiveth himself in affecting our renouncing Christian religion. For if we become treacherous toward God, we shall never be loyal toward man: 
Niceph. l. 14. c. 20.  So ever will it be experienced in all other apostates, and gnathonical sycophants of Kings, whom they will approve; 
Ennius.  Adulatores qui cum fortuna mutant fidem, quique siccatis dolijs diffugiunt, the flatterers who (as Ennius said) with fortune do change their fidelity, retiring when the barrels are empty.  
Constantius a most famous Emperor, and father of Constantin the great, 
Arrian. lib. 2. in Alexandrum.  considering these flexible parasites, to be as Arrianus affirmeth, aeternam regibus perniciem; an everlasting destruction to kings; as feeding their ears with lies, their eyes with hypocrisy, and their understanding with error: he to be free from them used this most industrious, and prudent stratagem. Whereas he only in mind favoured Christians, it never being known but that he worshipped idols, as all Emperors before him used; he summoned all Christians of his Court, 
Euseb. l. 6. c. 32.33. l. 7. c. 10.  to his presence. To whom they being assembled, he said. Whereas many of you, or all, do despise the worship of our Gods, and follow Christ; this is now to advertise you, that either you must renounce your Christianity, or depart from my court. Take therefore in this place your choice, either to accommodat yourselves to my appointments, and then separat yourselves on this side: or persisting obstinately in your profession, remove yourselves to that side. divers renownced suddenly and shamlesly their religion. But the most of them present, constantly professed their fixed resolution, to be, rather not only to lose the Emperor's favours, but also their very lives, then to abjure their Saviour. Which being perceived by the Emperor; converting himself to the apostates, he said: you wretched Miscreants, that have for uncertain expectation of base fortunes, falsified your faith to God, I can never but expect faythlesnes from you toward me. And therefore instantly avoid out of my sight, and compagnie. contrariwise you others remaining loyal toward your God, I elect you as most trustful about my person, and fittest to be (which afterwards he fulfiled toward them) placed in all offices of trust in the common wealth.  
What would this most judicious Emperor have done, if he should be hold so many Catholics, with Clisophus to counterfeit lambs, because K. Philipp of Macedon limped with Carisophus to offer his face to K. Dyonisius his spitting, protesting that his spittle seemed to him as sweet as honey? With Lelius to offer to Cesar, to form, and deform himself, to every fashion, and fancy; and for his sake to be ready, to tear his brother's breast, to out his father's throat, to murder his wife; yea 
Dispoliare Deos, ignemque immittere templis.  
God to despoil, and temples all to burn? 
jucan.    
Doubtless he would disclaim and disavow them, for being of his cowrt, or with whom any honest man might covet conversation. So would Frederick the third Emperor, who being demanded of all his favourits whom he most affected, did answer; 
S. Greg. l. 1. ep. 33.  such as fear me no more than God almighty. According to which, said S. Gregory the great; he willbe only faithful to thee, that loveth thee more than thy gifts. Whereas therefore, saith the wise man; wickedness is timorous, 
Sap. 17.11.  and giveth testimony of condemnation, for always the troubled conscience forthinketh cruel matters; whereas such fickle, and faithless friends do find, as the prophet saith, that they had put a lie for their hope; 
Isa. 28.15.  whereas they approve the certainty of holy jobs saying; 
job. 3.13.  The hope of hypocrites shall decay, and of salomon's; The hope of wickedmen shall perish: 
Prou. 10.28.  can you blame them to be of heavy hart, and countenance? Can you blame him to be heavy, pensive, and almost frantic, whose state the foresaid holy job thus specifieth? 
job. 15.  The sound of terror is always in his ears, and although it be in time of peace, yet he always expecteth some treason against him. He believeth not that he can rise again from darkness to light, expecting on every side the sword to come upon him. When he sitteth down to eat he remembreth that the day of darkness is ready at hand for him, tribulation terrifieth him, and anguish of mind invironeth him, even as a king is environed with soldiers when he goeth to war.  
S. Chrysostome aveareth this description, saying of one having such hellish conscience. 
S. Chrys. hom. 8. ad pop. Antioch.  His accuser he always carrieth about with him: and as he can not fly from himself, so neither can he escape from the inward accuser, by which he is continually persecuted, and scourged with incurable jerks. O miserable plight, whereby that endless worm, doth butcher, and gnaw the mind.  
Qualiter in Scythica relegatus rupe Prometheus  
assiduam nimio gutture pavit avem.  

Martial. l. 1.  As loves owgly gorged bird, in endless need, on Prometh bound on Caucas rock, doth always feed.  
Not so the quiet conscience, not so. The secure conscience, saith the holy Ghost, 
Prou. 15.15. 1 Cor. 1.12. 1. joan. 3.21.  is as a continual banquet. The testimony of our conscience is our glory. When our conscience doth not reprehend us, we have confidence with God. As if it should be said: when security of conscience wanteth; in lieu of banquet, their is a continual loathsomeness. When the testimony of conscience is not good, but reproachful; for glory is to be expected confusion. When the conscience doth not defend, but reprehend; for confidence incrocheth despair. According to which saith S. Augustin. 
S. Aug. in praefat. Ps. 31. & in Ps. 34.  He whom the guilt of conscience doth pinch, retireth back from hope, and hopeth nothing but despair.  
Blessed therefore they whom other men's harms do make, to be ware, and who by the anguish of these cain's, by the perplexity of these Antioches, and by the despair of these judaes, do eschew the guilt of conscience, by which anguish of mind, perplexity of thoughts, and despair of salvation are engendered.    

Afflicted Catholics. 9  
We can not conceive by what means it happeneth, but true we find it, that such is the deceit of our Impugners, as they preoccupat so the ears of his Majesty that our informations, our agents, and our sufferance can not attain to his knowledge. Nether are any found that dare repair to declare our Calamities to him, our former Agents being imprisoned, and not daring to avouch the answer, that his Majesty gave unto us upon our suit of indemnity for our being Catholics: which was (say they) that we should not be molested (if we would be loyal) for our ancient unviolated profession. We are assured manifoudly, that neither his Majesty alloweth the hundred part of our vexation, nor his Deputy, or the chief of his council, but only that it is inflicted by hungry upstarts, (and in particular, the Precedent of Monster, the chief justice, etc.) who as they impiously molest us, so they slanderously suggest by all likelihood all misconceits against us, and as we said before, thereby prevent all our declarations of their persecuting us, that either they are not heard, or at least not believed.  

The Author.  
I Am the apt to believe, and to answer you, that you remove from his Majesty, his Deputies, and the chief of his state, the rigour that is followed against you. His word to me is an assured warrant, contained in his speech to the Parliament, that he would not be a Roboam to Catholics, or on that would molest them more than his predecessor. For the word of a king, 
3. Peg. 12.14. Isocrat. orat. 1.  said Isocrates to K. Nicocles, is more to be trusted then the oath of another. Which the rather I am persuaded of, that in his royal breast (wherein is treasured the purest blood of Princely honour, derived from all, or the most principal potentates of Christendom) nothing but mildness can by all likelihood be entertained.  
I lately propounded to you a worthy fact of the Emperor Constantius. Now understand as commendable a deed of Constantine the great his son. He being informed of exceeding abuses of his under officers, did proclaim, that all of what degree soever that might evidently prove any injury, extorsion, 
C. Theod. l. 9 t. 1. de accus. Sigib. l. 3. de occid. Imp.  or offence of his judges, familiars, or servants, should confidently inform against them; he obliging himself both to punish the delinquents, and liberaly to reward the informers. Which if king's of these times would imitat; our Balaams', Architofels, Amans, Herodiases, and such other as abuse Princes ears by false advises, and accusations; and solicit the destruction, or disturbance of their subjects, by malignant, and ambitious suggestions, would be avoided. Our Crommells, treacherously cownterfetting their Prince's letters, for their own private lucre, would be excluded. 
2. Reg. 10.3.  No messengers to K. Hannon would be violated. No bribes, no extortions, no villainy, would be accepted, or committed. Briefly kings without all clouds, or mists, as from a height, like the son, among planets, would reign, and regent, and all the under spheres would keep their regular motion, and all by them governed their tranquility, and due constitution.  
If your Precedent of Mownster, and your chief justice (as you mistrust) do exceed their commission; by being injurious, so did Pedro de las vinnas, under Frederick the second, whom he did not only advise, but direct. But for abusing his said authority, at leinth his eyes were plucked out of his head. Peter Broca governed under Philipp son to S. Lewes, or rather some time over him. And he for his insolence during his authority, was hanged. Lewes of Luxenburg Earl of S. Paul, and great constable of France, ruled, and in a manner reigned. But for abusing his Prince's favours, he lost his head. To come homeward, Cardinal Wolsee, Duke of somersault, lord Cromuel, Earl of Essexe, in England; Earl Moray, and Earl Morton in Scotland; in France, the Prince of Conde, the Admiral Colignie, the lord Montgomerie; In Flanders, the Prince of Orange, the count Egmond, the count de Horn, the lord Lumey, etc. What brought them to utter ruin, and miserable death, but want of moderation in their dignity, or irreligion against Catholics? I say nothing how Drury, Wallop, Sir Ralph Laney, Heth, etc. partly died suddenly, partly were so buried as they were not found to be buried, or at least were so intolerably stinking as they were cast suddenly away. But this matter some time is to be discussed particularly, and till then to be deferred.  
As for your Agents imprisonment, it is altogether likely that it was without his majesties notice. Malice, and machiavellian policy, dare often to attempt a greater injury than that. 
Nicep. hist. l. 13. c. 33.  When Pope Innocent in the cause of S. Chrysostom, sent divers Bishops, and others, as his legates to the Emperor Arcadius: Eudoxia wife to Arcadius, with her adherents, caused them secretly to be apprehended, imprisoned, reviled, racked, and spoiled of all they had; and when they did not promptly deliver their letters, one Valerius violently wrested them away, breaking thereby a thumb of one of the Bishops. Can not then your Agents, unknown to the king, as all the former sacrilege was unknown to Arcadius, by some of Eudoxias spirit, be violated?  
They whom you affirm to be timorous to agent for their country, let them blush thereat, remembering Hester, and judith, although women, yet for their common wealth, audacious. Pericula, labores, 
Cic. lib. 1. de finibus.  dolorem etiam, Optimus quisque pro patria & pro suis suscipit; Every honest man, saith Cicero, undertaketh dangers, travail, and vexation for his country, and friends. Let them imitat the noble General Terentius. 
Theod. l. 4 cap. 28.  He having subdued gloriously the Armenians, and been often victorious; the Emperor Valens admonished him to pretend some great matter in recompense of his labours. Why then quoth Terentius, since it pleaseth your Majesty to respect my pains, and of your benignity to proffer we my most desire contentment: I crave the contents expressed in this supplication. Therein was only contained, that the Catholics might enjoy one only Church in Antioch. The Emperor offended with that demand, broke the supplication, advising Terentius to require some more important dignity. No said Terentius, gathering the pieces of his supplication, I accept these broken pieces, of your Majesty for my full satisfaction. For, fortes viri non tam praemia sequi solent rectè factorum, 
Cic. orat. pro Milo.  quam ipsa rectè facta; Worthy men do not so much follow, (said the late alleged Cicero) the rewards of their good deserts, as the deserts themselves.  
Whereas you grudge at the baseness of your Impugners; as I said before, such are fittest to impugn religion, as are of basest quality. It is now more than 10. years, since reformations began: in all which time if in every place where they prevailed, none but the basest are found that would be of the ministery, and none that would match with these, how evangelical so ever they, and how eminent soever these, but the basest: would you have others to be their promoters, or catchpowls, but of the basest? Yet I will not deny, but cum omnis servitus sit misera, 
Cic. in Philip. ●.  tum vero intolerabile est servire impuro, impudico, etc. Whereas every servitude is miserable, it is most intolerable to be subjecteth, to one base, and shameless. As the late Earl of Essex, a man of great gifts, if he had not wanted moderation, endorsed upon a petition presented to him, to obtain the synes of certain recusants; Turpe lucrum; a base gain: so will fame register to posterity, over the remembrance of your molesters; Turpe propositum; a base occupation.  
In the mean time feed your memory with the worthy precedent laid before you, by the thrice noble Sames. 
Tripart. l. 10. c. 32.  He being of great wealth, as beside other riches having in his retinue a hundred slaves; the promoters, in hope of the foresaid base gain, accused him to the Emperor, that he was, as in deed he was, a very fervent Christian. The Emperor examining him, and in vain labouring instantly to pervert him, said at leinth: Same's thou for thy obstinacy, thy wife, and all thy whole retinue, from hence forth shall serve in all slavery, the most abject of all thy slaves: whom having singled out of the whole crew, he made absolute lord of Same's, and all his estate. judge yourselves, what servitude, what unspeakable drudgery, 
Claudian. 2. entrop.  what misery, he sustained under that imperious upstart. For, nec bellua tetrior ulla est, quam servi rabies in libera colla furentis. No brutal beast his fury less doth slack, than Caitive crept, upon, his masters back. 
S. Victor. lib. 1. de persec. Vandalica.  The like happened to Satyrus' lord steward of Hunerick K. of Vandals. His king not being able by any procurement to pervert him from his profession, at leinth deprived him of all his estate, and gave his very wife to the meanest of his grooms. I may then repeat again the words of S. Paul. 
Hebr. 12.1.  And therefore we having so great a cloud of witnese put upon us, laying away all weight and sin that compasseth us, by patience let us run to the fight proposed unto us; Whether it be with the loss of our lives, or that which is more, of our liberties by subjection to slaves.    

Afflicted Catholics. 10.  
Their diligence in preaching is redubled, but to their small profit. For ordinarily in every sermon by some on thing or other, they condemn some part of their former profession. So that for one that commendeth any sermon, three of themselves do discommend it. Truly among us they were never less esteemed, or in less possibility to purchase any to their religion, they are so impious toward God, and dishonest toward man: in so much as all most honest, do loath to convers with them, their words from their thoughts, and their works from their words being always repugnant.  

The Author.  
OF their preaching, and of what they preach now, we need not delate, considering they themselves, as I have else where showed, have not fully determined what they may preach. When they are consenting upon their doctrine, (which is for ever impossible) then will it be fit time that we discuss the subject of their sermons, and not before. As long as they blundred fables of Friars and Nuns, of cisterns full of children's heads, of Pope joan, of papal pomp, of their own fictions; it was a sport to behold, with how devout mirth they would all, 
Pag. 161.  without danger of after reckonings, return to their lodgings. But now they must make repetitions of their lessons, and as their late survey complaineth some times for their folly; 
Vide superius resp. ad 2. quaerimoniam.  a hundred and thirten be together debarred from preaching. A happy prohibition; it being known the place instantly to become most unhappy wherein they have audience. Witness the book of dangerous positions, the puritans to have wrought more mischief in Geneva in 30. years then the Pope of Rome in five hundred. 
Pag. 30. Pag. 95.  So that now Castalio, a brother, doubted not to say of Geneva, and the Ministers thereof: 
Beza in libro quem sycophantem inscripsit. Colloq. Mompelg. à Smidelino edit. 1588. Pag. 64.  O Babylon, Babylon! O Egypt! O sacrificuli Aegypti, & Babilonici incantatores! O Babylon, Babylon! O priests of Egypt, and Enchanters of Babylon. Another testimony is out of Smidelin, saying: qui mendacium, & perturbationem rerum publicarum & Ecclesiae oderunt, sibi ab hoc spiritu caveant qui mendax est & homicida. They that hate lies, and disturbance of Provinces and the Church let them eschew this spirit which is a liar, and murderer. Io. 8.  
Others of their own do reproach their Ministers, that they omitting their invectives against us have no matter more frequent in sermons than love matters. And that in such abundance, 
Wigand. de bonis & malis Germ. malo. 6.  as Wigandus affirmeth one of them to have cited above 20. verses out of Ovid's book of the art orlove. Hamilton is to be perused of this matter. I will add one approbation, 
Vide Hamilt. de calu. confused. l. 2. c. 29.  of the effects thereby insueing reported by Cochle, of such enormity, that in verity my mind grudged to read it, and much more to relate it. 
Cochleus in Septicipiti Luthero. c. ●9.  In morem canum publicè in vijs, & plateis, contra omnem pudorem foeminas & adultas virgines obuiantibus sibi casu viris & invenibus dixisse, veni, tauriza me; women and maids in public ways as bitches to encounter men, and to say, come, and bull me, etc.  
But beside that which we have said before to the second article, or complaint, and else where, let it now suffice to allege one only general declaration, out of Henry Bullinger a principal brother. Porrò, ex huiusmodi concionibus simplex & misera plebs exiguam utilitatem percipit. Neque enim ex his ut oportebat aedificant & confirmant fidem, 
Henr. Bullinger in proem. adhortationis ad Ministros verbi ad mutua concordiam.  aut peccata agnoscunt, aut fugiunt vitamque emendant; sed magis turbantur & implicantur, & contumaces ac deteriores fiunt, sic ut demum dicant se ignorare quid tandem sibi credendum sit, etc. finally, by these sermons (of contentious Ministers,) the simple and miserable people gathereth small profit. For they do not (as is were meet) thereby edify or strengthen their belief, or acknowledge their sins, or eschew them, or amend their life; but rather they are troubled, and perplexed, and become stubborn, and are made worse, so as they affirm not to know what at leinth is to be believed by them, etc. Wherefore I conclude, without further manifestation of their impious preachings, the rather that to every on's knowledge their dealing being clear, and these testimonies alleged being both perspicuous, and insuspitious, nothing else needeth to be in this matter informed.   

The conclusion of the Author. 12.  
FOR the ground of all consolation in this point, there is nothing to be accounted more comfortable then as I showed before, by persecution that we are disposed toward the highest estate in heaven. The words are great, yet true by the testimony of our saviour, 
Luc. 22.28.  saying; you are they that have remained with me in my temptations, and I dispose to you as my father disposed to me, a kingdom. To which effect, in the answer to the first article of your complaints, I have showed, that without suffering for Christ, we can not reign with Christ: without lawful combat, we can not be crowned: without professing Christ before men, we shall not be professed by Christ before God. In the answer to the second, I have confirmed, that by persecution, we are proved to be acceptable to God, to live Godly, and to be his children and not bastards. And so in every of the rest, I have to my power manifested, that it is the greatest favour of Christ, the prerogative of his Benjamins, the title to sit at his side, the livery of his favourits, and the narrow path through which hath entered in to heaven himself and all his saints. Are not these consolations to the most desolate, and dastard mind what calamity soever it doth endure?  
A second impulsion is the ardent zeal, in other manner of tribulation, of our predecessors the primative Christians. In respect of whom I may use the words of S. Paul; 
Hebr. 12.3.4.  Be not wearied, fainting in your minds. For you have not yet resisted unto blood. Such was their fervour, and forwardness, that each of them learned of the same B. Apostle to say.    

Afflicted Catholics. 11.  
They have lately (as it seemeth) fallen in dislike with their oath of Supremacy, for which so much blood was shed, and so many Catholics impoverished, and imprisoned: and now they have made a new oath, full of vehement and dreadful words, (as, I do from my hart abhor detest, and abjure, etc.) and that oath also is suddenly exchanged into a nother, in deed of more temperate style, but we know not, if of different substance. These oaths they urge us to swear, our loyalty and subjection being never violated, and we intending never to violate them, and having besyd occasion not to swear any of their oaths, considering that the very correction of them in so short space, doth argue a condemnation of the former by the later, and consequently of them that had sworn the former, as also may shortly happen, toward them that will swear the later.  

The Author.  
IT is their manner universally to be every day changeable, as new advantage appeareth, or show of inconvenience ariseth. Of Eberus, and Mayor, thus writeth Gaspar Peucer, son in law to Melancthon: uno momento mutati, 
Contra Paul. Cre●iū in Artic. Torgensibus anno 1574.  repudiato eo quod pro verò & certo habuerunt, amplexi sunt contrarium; In one moment variable, that which now they held true and assured being rejected, they embraced the contrary. Of other Brethren, Eberus informeth; Religionem flectere, fingere as refingere ad nutum vel cupiditates Dominorum, vel caetuum; Them to ●rest, 
Eberus' praef. in Comment. Philippie in ep. ad Cor.  turn, and return their religion to the will, and wantoness, of their lords, and Congregations. Domestical witnese are most desyrable, and pertinent, such as in this point D. Dove can not be denied to be: 
D. Dove persuasion pag. 31.  whose words to this effect, are carefully to be considered. When the Mass (saith he) was first put down, K. Henry had his English liturgy, and that was judged absolute without exception. But when K. Edward came to the crown, that was condemned, and another in the place, which Peter Martyr and Bucer did approve, as very consonant to God's word. When Q. Elizabeth began her reign, the former was judged to be full of imperfections, and a new was devised and allowed by consent of the clergy. But about the middle of her reign, we grew weary of that book, and great means have been wrowght to abandon that and establish another: which although it was not obtained, yet do we, at the least at every change of Prince, change our book of common prayers, we be so wanton that we know not what we would have.  
This as much as D. Dove might in wisdom affirm, and as little as in truth and plain dealing might be affirmed. I will aver his testimony but with one suffrage out of the late survey of the book of common prayer, whereby the book of Communion aforesaid, now lastly in his majesties reign, (yea after the conference at Hampton, jan. 14. 1603.) corrected, 
Survey of the Book of common prayer. Pag. 159. 160.  is demonstrated to be most deficient, and faulty; which confirmeth the speech of D. Dove before alleged: in that survey I say, is said; The late Archbishope of Canturburie, as is credibly reported, took such a grief, when the Communion Book should be altered, discovered by these or like words, Good lord? When shall we know what to trust unto, 
Desperate perplexity of the protestants.  that he presently fell into his palsy, was carried from the Court, and died shortly after Let D. Dove call this mutability, Wantoness, in not knowing what they would have; let the Puritan Survey, impute it to desperate perplexity, in not yet knowing what they shall trust to; how soever it be acknowledged, it is too apparent, in their books, and oaths, as impudency itself can not deny it, that in their whole profession no stability, or stidfastnes can be observed.  
As for the oath of supremacy, you have well noted it, to have been a bloody, and ruinous oath to Catholics, and should have been so still if divers of their own profession had not, as after shall appear, been entangled within the compass of denying it. Manifold acts of Parliament making it high treason to deny the said supremacy even to a woman, 
Parlam. 

An. 1. Eliz. c. 1.  
An. 5. Eliz. c. 1.  
An. 13. Eliz. c. 1. etc.   Holinshed An. 1. Eliz. pag. 1802. 1569. etc. Stous. pag. 1192. etc.  manifold relations of their own approved Chronicles, and manifold indictments of Catholics executed in most butcher like manner for such denial, to the knowledge, and memory of millions yet living; are so many disproving daniel's to the impious judges that deny any Catholics to have been executed or troubled for matter of conscience, or otherwise then for treasons. But I omit to unfold more concerning this oath of supremacy, it being now suppressed, that I may more amply discuss the other oaths by you mentioned, they being in prime.  
First therefore you may understand, that his holiness, hath by two Breves utterly condemned the said oaths, 
Paul. 5. 1. Octob. 1606. & 1. Septemb. 1607.  as being grievously wrongful to God's honour, opposite to the Catholic faith, and hurtful to the salvation of our souls. Against two which Breves, and a letter of Bellarmin to the same effect, there is published in London by public authority an Apology, 
An. 1607.  entitled; Triplici nodo, triplex cuneus; which is to say, a threefowld wedge to a threefowld knot: in which the Apologist endeavoureth to justify the said oaths, and to refute the Pope, and Bellarmin. This book I received after having otherwise answered this point of your letter, not knowing whither this present answer may in time come to the remote printer: so that such incertainty, and the haste thereto annected, and my other employments will procure this discussion to want some perfection, and exactness, which otherwise the subject, and my goodwill, would require.  

Holinshed in Rich. 1. & 2. pag. 476. & pag. 1005.  Secondly understand, that every K. of England (as in like manner all other Christian kings from about the time of S. Gregory the great) at his coronation; doth swear, in particular to maintain the Catholic faith, and to defend all privileges, and liberties, granted to the Church, and clergy, that ever were granted from K. Edward the confessor to that time: and toward the laity, or all other subjects, that he will administer to them equity, and will abrogate all unjust laws, and customs. Which ceremony finished, the Archbishop of Canturburie loudly inquyreth of the people, will they submit themselves to such Prince? Whereto they condescending, he anointeth him, girdeth him with the sword, crowneth him, putteth a ring on his finger, betrouthing him to the common wealth, and giveth a sceptre into his hand, adjuring him by God omnipotent, that he undertake not that charge, 
Sleidan. l. 1. an. 1519. Alex. ab Ori●ho in Chim. fol. 106. 288. Mass●nus in vita Henr. 1. Conc. Fol. 6. c. 3.  without intention to accomplish such plighted protestation. Conformable in all respects is the oath of the Emperor, K. of France, and the residue: with this particularity in the K. of Spain, from the year 686. that he sweareth never to suffer any heretic to abide in his realms. And this oath for greater solemnity, was given in writing, and placed upon the altar, as of certain Emperors of Grece Zonaras, 
Zonar to. 3. in Anast. Dicoro, & Michalë● R●ngabe. V.S. Th. Cantuar.  and others intimate; and of the K. of England appeareth by this speech of S. Thomas of Canturburie, to K. Henry the second; Be mindful of your protestation which you made, and put upon the altar at westmonaster, to defend the liberty of the Church, etc. And for more manifestation of their settled resolution to fulfil their promise; the K. at least of Polonia, declareth, after the coronation ended; 
Bodin de la rep. l. 2. c. 9  Simo (quod absit) juramentum meum violavero, nullam nobis incolae regni obedientiam debebunt; if (which God forfend) I shall violate my oath, the inhabitants of the realm shall owe me no obedience. Which is according to the rule of law; Nec obstringitur quis juramento ad implendum quod iuravit, si ab alia part non impletur cuius respectu praebuit juramentum. Nether is any bound to his oath, 
Decret. Greg. tit. 24. c. 21. & 29.  if the other party fail in his obligation.  
Thirdly understand, that at the Princes will, 
Conc. Later. c. 43. & habetur in c. Nimis. De jure iurando.  there is a reciprocat oath due to him by his lay subjects: for them of the clergy are exempted by the general Lateran council. And this some time they make by themselves, some time by their nobles, and magistrates, some times rather by some real sign (of howlding up hands, 
Vide witichindum. lib. 1. Gest. Saxon. in fine. anno 936.  throwing up hats, acclamations, etc.) then by any verbal speech. How soever it be made, or not made, the law of God, and man, doth determine, and resolve, that allegiance, subjection, loyalty (which in any equity may be demanded) is due and belonging to Princes, not only for policy, but also for conscience. This is, and ever hath been, 
Rom. 13.5.  the Doctrine of Catholics. Not so of our adversaries, as is manifested in treating of Puritan plots, they maligning all Monarchy, and admitting only their consistorian discipline, which saith his Majesty agreeth with a Monarchy no better than the devil with God, 
Hampt. Conference pag. 79. 4. 20.  as whereby Kings are kept, without state and honour. Which is confirmed by the puritanical Synod, at Cabillon in these words; Exterminandos esse è rep. Christiana tres illas orbis terrarum pests, & quisquilias, 
Prateol. in Alphab. l. 2. c. 22.  Pontificiam Ecclesiam, nobilitatem, & juris prudentiam; Those three plagues, and chips of the world, the pontificial church, Nobility, and law, to be banished out of the Christian common wealth. Conformably to which saith Beza; Tota illa priore hominum & principum generatione sublata; 
Beza in ep. theol. 37. 40.  That he hoped in God to see a new France, the whole generation of former people and Princes being abolished. So that according to Puritans, we should have no loyalty, subjection, or subordination to Princes, as not being to have any Princes that might command.  
fourth understand, that our formentioned Apologist, for the oath of allegiance, producing needlessly many canons especially out of the cowncells of Toledo, to certify the duty of subjects toward the Prince, did heedfully avoid the most pertinent instruction to the matter, in the said cowncells, although it lay in his way, in these words of S. Isidor. The oath that wickedly and unadvisedly is made, is not to be observed. 
Conc. Tollet. 8. c. 2. S. Isidor. in 22. q. 4. Non est.  In unlawful promises revoke thy word. Change the purpose vowed dishonestly. It is a wicked obligation, that by wickedness is kept. For by this Doctrine we might have learned, either not to swear any impious oath, or what by impiety of weaklings had been sworn, by piety and religion to be broken. Which had answered the most of his exceptions, against the two Breves of the Pope, had testified his commending the oath of allegiance, to be only for that which it hand commendable without intermeddling the poison with the potion, and notified a sincere intention of manifesting the truth, that those spanish cowncels did not patronise any heretic, but provide for the safety of a Catholic, and Christian King, against any Moorish, or jewish usurper: no other country more, or before that, having by general consent deposed Kings only for being heretics; as was by them done toward Swintill, and Richimer, in whose default, they exalted Sisinand. 
Vaseus.  But this was not to his purpose, nor what he hath alleged to any purpose against our doctrine, or demeanour.  
Were happily his Majesty a Catholic, the Apologist being a calvinian might find for his purpose this decretal doctrine of Caluin; 
Cal. l. 4. Instit. c. 13. §. 21.   primum quis notitia veritatis illuminatus est, simul vinculis omnibus obediendi Ecclesiae, & Regibus solutus est; As soon as any is illuminated with the knowledge of the (calvinian) truth, instantly he is freed from all obligations of obeying Church, or Prince. Of which positions, store is presented by Caluin in the same place, without more favour toward a good Prince, then toward a bad. Whereupon Lanoy being founded, incensing the Rochellers to reiterate their rebellion, only because some others of their brethren had revolted, and they answering that the K. had given them liberty of conscience, and thereupon that they had sworn fidelity, and allegiance to him: Lanoy replied; You can not keep any promise opposite to God's glory; 
Histoire de Poplin. l. 37. f. 203.  Nay we assure, to observe any such oath would be a double sin, as it of Herod to give his daughter the head of johan Baptist. Whereupon the ever disloial Rochellers, after such their oath made in july before, 
Genebrard ab anno 1567. ad 1575. M. Pig. l. 7. c. 17.  rebelled in januarie next in sueing: as also their brethren, what oaths soever they made to rest in peace, they dispensed with them as aften as the least advantage appeared.  
Fiftly understand, that what words you deservedly term vehement, and dreadful, in the oath enforced upon you, them not to belong to any point of our Doctrine, but altogether to be a part of the Doctrine of our adversaries; as partly before appeareth, and is manifest in these their articles. 
Buchanan. pag. 6. 13. obed. pag. 25. Vide Survey of pret●. h. discipline p. 283. 284. Dangerous Positions. l. 4. c. 3. 4. Bellarm. in ep. ad Blackwellum.  The Ministers may excommunicate the greatest Prince, and he that is excommunicated, is not worthy to enjoy any life upon earth: It were good that rewards were appointed by the people for such as kill tyrants, as commonly there are for such as have killed Wolves, or bears, etc. That such Doctrine hath been held by Catholics, the Apologist although he layeth down Beauties' demand (where was it ever heard, that ever a Pope either commanded to be killed, or allowed the slaughter of any Prince whatsoever?) Yet lawncing only at the Friar that had killed the K. of France, he windeth from the matter to carp at pretended contradictions in Beauties controversies. But neither if a Friar, yea or Pope, in matter of fact should transgress, may therefore it be said, to be an impious, heretical, and damnable Doctrine or position of ours, (as the words of the oath import) that any such transgression should be committed?  
Sixtly understand, that of these oaths of allegiance although the first eschew the name of supremacy, and the second the name of Pope, yet in substance both of them to be all one with the owld oath of supremacy. This the Apologist most stoutly, and vehemently denieth, but unknown to himself he danceth in a net. For how may these words of the oath be interpreted otherwise then to impute supremacy to the K. and to deny it to the Pope! I do utterly testify and declare in my conscience, that the king's Highness is the Only supreme Governor of this realm, and all other his highness Dominions, and countries, as well in spiritual, or ecclesiastical things or causes, as temporal. And that no foreign Prince, person, or Prelate, hath or aught to have any jurisdiction, power, superiority, pre-eminence, or authority ecclesiastical or spiritual within this realm, etc. If his Majesty be only supreme Governor in all Spiritual and ecclesiastical things or causes; if no Prelate hath any jurisdiction ecclesiastical; then loud and palpable must be these untrue assertions of the Apologist; 
Apology pag. 47.  This last made oath only meddleth with the civil obedience of subjects to their sovereign, only in mere temporal causes: the said oath concerneth in no case the Pope's supremacy in spiritual causes: 
Ibid. pag. 52.  there can not one word be found in all this oath tending or sounding to matter of relgion, 
Ibid. pag. 62.  etc. Who doth not behold, how impudency doth captivat these men into voluntary confusion, to defend falsehood? But although we would silence how much this sworn supremacy of the K. soundeth matter of religion: yet his brethren, yea and his Majesty himself, do testify, that among themselves it is a principal point, and article or religion, to profess the contrary. It appeareth, first by Willet; 
Willet. Synops. contr. 7. q. r. D. Morton. par. 2. Apol. l 4. c. 18 p. 340. D. Field. pag 228. D. Sutcliff. subu. p. 119 & con. Kellison. p. 41. 42. 102. D. Cevel against the plea of Innoc à pag. 103 ad 109. D. Down ep. Dedic. contr. con. Bellarm. Hooker. l. 5. eccl. pos. 77. Bel. motives l. 2. a. fol. 78. ad 81. Hamp. Confer. p. 82. 83.  Nether do we give unto the Prince absolute power; then no supremacy, to make Ecclesiastical laws. Secondly, by D. Mortion; A general council is the supreme judge. Thirdly, by D. Field; The supreme binding and commanding authority, is only in bishops in a general council. Whereunto consent D. Covel, D. Sutcliffe, D. Dowram, Hooker, Bel, and all those preachers mentioned by his Majesty, that preaching even before himself, eschew to intitule him the supreme head of the Church. God grant these oppositions make the Apologist known to himself: for sure they detect him to others to be of the described by Terence: Imperarunt ipsimet sibi omnia assentari, & principum ingenia admirari: quicquid Principes dicant laudare: id si negant laudare id quoque. Such as swim with the stream, and sway with the time: if Princes would be supreme heads of the Church to justify that their determination: if they would in substance so remain, but in show disclaim to challenge any such prerogative, to justify also such dissimulation.  
Upon all these premises, I conclude, that seeing the head of the Church condemneth the said oaths, seeing also the Apologist faileth so foully in justification of them; 
Theodor. l. 4. c. 19  in depth of constant Catholics resolution, you are to say with S. Basil, he being in like manner solicited to some unlawfulness by the Emperor Valens; That you esteem much his majesties favour with piety: but piety debarred, that it is pernicious. And for your loyalty, that you will never fail to demonstrat it at all occurrents: but to swear these present oaths, that you may not, because they contain one abjuration of his authority to whom jesus Christ hath committed the charge of all his flock. 
S. Nazian. orat. 1. in julian.  So that the oath representeth the sleight of julian the Apostata: who not being able to constrain Christians to worship idols, placed them in the portraicts of the Emperors before whom they bowed reverently: thereby causing divers by deceit, at least in one indirect, and remote manner, to worship them. Which if they did not, then were they afflicted as despisers not of idols, but of the Emperors. So now with a lawful allegiance, the oath implieth a secret lawless abjuration: which being therefore not accepted, you are accused to be disloial, and enemies to your Sovereign's dignity. But as I said, give him that is Caesar's, and to God what to God belongeth. The Archpriests fall, is no block in your way, no more than it of Origen, or Tertullian, to the primative Church. 
Conc. Later. c. 43.  He did against his privilege, and his fidelity, for which he is to answer: as you are to be rewarded reciprocatly by Christ our Saviour, for professing him before men courageously. And give me credit, they that have sworn the oath are not esteemed even by the state, so trustful as they that have not: but as Sir john Perrot said to one shrinking schismatic accepting the oath of supremacy, among manifold resolutely refusing it; Believe me, I should trust thee least of all this compagnie, because I know that in thy conscience thou thinkest as the residue, yet dissemblest to give me satisfaction. 
Cic. orat. pro Rosc. come.  Nom maiore religione ad periurium quam ad mendacium perduci consuevit. He that belieth his conscience, consenteth as lightly to perjury. I had rather think them grieved by wanting such pretext to impoverish you, then more confident of your loyalty after receiving your oath.  
Who then shall separat us from the charity of Christ? tribulation? 
Rom. 8.35.  or distress? or famine? or nakedness? or danger? or persecution? or the sword? A little after is a speech rather beseeming a celestial spirit, than a mortal weakling; and such, as whereby every mind of any Christian generosity, should learn what to think, and do, in Christ's quarrel. I am sure that neither death nor life, nor angels, 
38.  nor principalities, nor powers, neither things present, nor things to come, 
39  neither might, nor height, nor depth, nor other creature shallbe able to separate us from the charity of God, which is in Christ jesus our Lord.  
These are the thoughts, and words, beseeming as I said all worthy champions of Christ. Which not only by men of strong resolution, but also by women, and children, were most constantly fulfiled, when Barbara, Agatha, Agnes, Cecilia, Catharina, Lucia, Dorothea, Apollonia, Margarita, Christina, and innumerable other virgins for the most part of eminent degree; and when Vitus and Mammes of seven, and Flocellus of ten years owld, and such others, despised the terror of raging lions, the stings of serpents, and teeth of tigers; when they the scorned the stripes of riveted scourges, the tearing of burning rakes, and hooks; when they contemned the burning furnaces, the boiling lead, the drown, precipitations, butcherings, quarterings, of man's whole malice. And should not we then think very abjectly of ourselves, if in God's cause any loss of temporal goods, any affronts, any suspicions, any oppressions, may move us to repine? Therefore that which might seem to you most heinous, that being put to death, or torments, they do taint you with the odious name of treasons, and not with the title of martyr, 
S. Ambros. in Ps. 118. s●r. 21.  that impaireth nothing your merit. Gratis igitur persecutionem patitur qui impugnatur sine crimine, impugnatur ut noxius, cum sit in tali confessione laudabilis; impugnatur quasi veneficus, qui in nomine Dei gloriatur. For in vain, saith S. Ambros, is he persecuted who is impugned without offence; is he afflicted as a malefactor, whereas he is laudable in that trial; is he tormented as an enchanter who glorifieth in the name of God: the name not making, nor marring, the martyr, but the cause.  
If then you aspire to their crown who before are commended to your imitation, 
S. Aug. ser. 47. de sanctis.  I say with S. Augustin; Imitari non pigeat quos celebrare delectat; let it not grieve you to imitat whom in mind you do consecrat. Think happy to be the effusion of your tears, and blood, whereas th'eternal fire of hell is thereby extinguished; and whereas the robes of your souls are thereby blanched. According to which is said in the apocalypse; 
Apoc. 7.14.  These are they that are come out of great tribulation, and have washed their robes and have made then white in the blood of the lamb. Think that in the furnace of adversity for godliness, if you were earth you are streinthned, if you were iron you are unrusted, and if you were gowld you are purified.  

●say. 58.2.  Lastly if you be they of whom the Prophet saith; They day by day do seek me, and they would know my ways, as a people that hath done justice, and hath not forsaken the judgements of their God: think whether you do not wrong to God, that without amendment of your faults, you would have the freedom of innocents. 
Psal. 38.12. Hast. 14. 6.  Are you ignorant, that for iniquity God hath chastised Man, and that, therefore we are delivered up into the hands of our enemies, because we have offended in his sight? Tobias then resolveth you; 
Tob. 3. 4.  because we have not obeyed thy precepts, therefore we are ahandoned to the spoil, to captivity, to death to a speech and to a reproach in all nations. So doth Achior in informing Holofernes. As oft as besyd their own God they worshipped any other God, 
judith. 5. 18.  they have been forlorn to a pray, to the sword, and to reproach. So lastly doth Baruch. What is it Israel that thou art in the land of thy enemies? 
Baruch. 3. 10. 11. 1●.  that thou becomest ancient in a strange land? that thou art polluted with the dead? that thou art reputed with them that descend into hell? Thou hast forsaken the fontaine of wisdom. For if thou hadst walked in the way of God, thou hadst without dowbt dwelled in peace upon the land.  
So that if you would know the ways of God, you must do justice, and not forsake his judgements. If you lament to be a spoil etc. obey his precepts, worship God alone, and walk in his ways, and as the psalmist saith: apprehend discipline, lest God be angry, and that you perish from the just way. 
Psal. 2.12.  Which because you seem more willingly to fulfil of late, then formerly, as appeareth by your godly resolutions mentioned in your letters, and by your constant standing for truth: you may, I warrant you, availably exclaim in the words of David; Sinners have unsheathed their sword, they have bend their bow, that they might beguile the poor, and needy; and upon, 
Psalm. 36.14.  these words receive from above answer; the enemies of our lord, suddenly as they shallbe honoured, and exalted, fading they shall vanish away as smoke: that is, 
20.  as another Prophet expoundeth: they shallbe as if they were not, and the men shall perish that contradict the. Not that it is always intended, they should perish in person, (which we never ought absolutely to desire) but only in profession.  
And not only because of your amendment, may we presume of such divine bounty, but also lest they should (saith God) become proud and say, Our high hand, and not the lord, hath done all these things. 
Deut. 22.27.  By which their becoming insolent, the spirit of God instructeth is in the person of David, to implore of God, to avert his wrath, and their opposition, saying; Do not o lord abandon me from my desire to the sinner. They have consulted against me, forsake me not, least by chance they be exalted. 
Psalm. 137.9.   
finally whereas you find themselves to profess their shame, that they have departed from the mother Church of Rome, as they term it, in thes public and plain words; 
D. Covel. in exam. p. 185.  we are sorry that their weakness (he speaketh against Puritan) taketh offence at that which we bowled as an honour and virtue in the Church of England, namely that we have sparingly and as it were unwillingly dissented from the Church of Rome, etc. In all joy of mind for a sovereign consolation, not with standing all extremities specified, you may applaud to yourselves, that you abstained to departed at all from that Church, which as Christ assureth neither in more nor less shallbe ever overcome either by one error, or many, or by any other power of hell gates; or which is all one, which never is to have spot or wrinkle how little soever; and is, in nothing to fail, but to confirm all others: it being assured, that had you offended in one, you had been made guilty of all; 
●ac. 2. 10.  although such one dissension from that Church, had been never so sparingly or unwillingly followed.  
And upon this confession I say first to Doctor Covel: it is in deed near to honour and virtue, sparingly, and unwillingly to dissent from that Church, but a true honour and virtue, had it been not to dissent at all. And as by dissenting in one point, the self same guiltiness is incurred, as by dissenting in all; so there remaineth no other manner to be free from all guiltiness, but to consent again with that same Church, in all Christ made it not a pillar of truth, without being altogether sound, and free from every crack. He made not that Church his spouse, without exempting it from every spot and wrinkle. He builded not that house upon a rock, not to be permanent in some, but in all trials of seize, wynds, and rain. He assured it not against the infernal gates, but that no error or force, or fraud of hell, 
jac. 2. 10.  could prevail, either first or last against it. Therefore, a primo ad ultimum, he that offendeth in one toward it, is made guilty of all, because it is altogether privileged from defect. Secondly I say to you Puritans, 
Bel. in the downfall of popery, pag. 134.  that in the depth of all error, and folly, you exagitat the rites and traditions of this Church. For whereas you confess, (as to deny it had been profound impudency) that you know not your bible to be the word of God, but because you receive it for such, by a tradition of Papists, (for from whom else could you have received it, you being (as you affirm) but in the infancy of your gospel?) I require thereupon: whether you hold such authority, or certification, in avowing the said bible, to be infallible, or no? What soever you answer, you remain engaged. For, if it be infallible in that point; such infallibility must come from the former promises of Christ: which being general, do assure infallibility in all other points, as well as in that. And then cursed you, for departing from that infallible foundation. If you affirm that such allowance, or tradition, is fallible: then have you no infallible certainty, whether your Bible be authentical, or Noah, 
The Survey, with 177. queres.  as enjoying it only from authority (in your opinion) but fallible. Answer me only this one quere, (which is your own new fangled term for a demand) and I protest before God and his angels, and the world, that I will consent with you.  
The God of mercy, and truth, be with us all. Amen. 26. Sept. 1607. Yours to command in Christ. HENRY FITZSIMON.