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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00919	A Catholike confutation of M. Iohn Riders clayme of antiquitie and a caulming comfort against his caueat. In which is demonstrated, by assurances, euen of protestants, that al antiquitie, for al pointes of religion in controuersie, is repugnant to protestancie. Secondly, that protestancie is repugnant particularlie to al articles of beleefe. Thirdly, that puritan plots are pernitious to religion, and state. And lastly, a replye to M. Riders Rescript; with a discouerie of puritan partialitie in his behalfe. By Henry Fitzimon of Dublin in Irland, of the Societie of Iesus, priest.; Catholike confutation of M. John Riders clayme of antiquitie.	Fitzsimon, Henry, b. 1566.; Rider, John, 1562-1632. Rescript.; Rider, John, 1562-1632. Friendly caveat to Irelands Catholicks.	1608 (1608)	STC 11025; ESTC S102272	591,774	580

with what Christian courage and spirituall manhood ought we that professe to bee Christians reuenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilessy put him to death Rom. 4. the last verse these enemies be our sinnes for he died for our sinnes which let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie cruelitie by mercie hatred by loue couetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell 1. Cor. 11.22 and shed his bloud for our sinnes let the remembrance of his precious death and mercifull deliuerance put vs in minde to reuenge his death by killing our sinnes which slew our Sauiour and endeuour to serue him with all thankfulnesse in a life spirituall who hath deliuered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me ad this commeth by your omitting of that you should not passe without expressing the true tenour of it as you receiued it of the Lord for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to couer by this course 85. By this sermon Fitzsimon you see what M. Rider could doe yf he were vrged for yf he be vrgerd he often promiseth wonders to delate vpon Christs passion Two things I say vnto him One that he mistaketh Christs woords do this in remembrance of me supposing it to be fullfilled by preaching For Christ at that tyme by M. Riders confession was not preaching but in action Secondly that to such glosing verbal and idle talkers thes are Caluins woords Our gospel of which we vawnt so much Cal. in cap. 1. ad Rom. wher is it otherwyse for the most parte then on the toung wher is the newnes of lyfe wher is the spiritual efficacie Note in thes last woords what others euer yet sacred and prophane called good woorks here in a puritanical phrase to be called spiritual efficacie Note next that M. Rider to the Scripture here misaplyed owt of the Acts of Apostles foisteth in a clause of his owne to witt not only vnto men wherof ther is no sillable in the new testament So great an itching vexeth him to corrupt and depraue that be it Canon or testimonie of Father or Scripture it selfe it must not passe without his falsification Thus much being sayd to this sermon I behowld nothing els worthy consideration therin For they are but friuolous woords hauing some speciem pietatis shew of pietie but denying the effect therof I am also in great dowbt whether this relation of the Romans reuenge against them that slew Cesar be not for the most part forged For as I remembre they fled and were not together slayne So that I admyre this mans mistaking all points of learning of Diuinitie of Philosophie of Geographie of Arithmatick of Histories as well sacred as prophan of Greeke of Latin of English of French of Orthographie of all and singular sciences and yet to take so much vpon him as some tyme to say I will lay downe what you are to beleeue in spyte of Pope and poperie some tyme to taxe others ignorance and at all tymes to talke Doctoraly Rider 86. First if you had put downe these words In rememberance of me and till I come these two had ouerthrowne your carnall presence Errors for if the bread wine must bee receiued in rememberance of Christ then bread and wine are not Christ substantiallie corporallie Mat. 28.6 and by way of transubstantiation And if Christ be risen as the Angell said and as wee in our Creed confesse and that we must receiue this Sacrament in his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine Fitzsimon 86 At the margent of this number a notorious marke of errours is placed so that it is lyke ther should be some stuff contayned That these woords Do this in remembrance of me distroyeth all our persuasion it is so iust as cuius contrarium verum est for ther is not any clause wherby it is much more established First that he biddeth vs doe and not speake doth palpably subuert your late surmise of performance therof by a ministers sermon Secondly to bidd vs facere to doe in Scripture is not seldome but very often all one and to bidd vs to sacrifice as faciet vnum pro peccato he shall sacrifice or doe one for synne Leuit. 15. Luc. 2. and in the new testament vt sisterent eum Domino facerent secundum consuetudinem legis pro eo that they might present him to our Lord and sacrifice or doe for him according to the custome of the law Leuit. 12. Which commanded a lambe and pigeon or two pigeons or two turtles to be offred at such presentation as appeareth amply in Gods holy woord Conformably therto saith S. Cyprian Oportet nos obaudire S. Cyprian epist 63. facere quod Christus fecit we must be attentiue and to doe what Christ did who as is shewed the number next befor did sacrifice Martin pope subscribeth saying Martin Papa epist ad Burdegal c. 3. hoc eum ipse Dominus iussit nos agere in sui commemorationem For this our Saluiour commanded vs to doe or sacrifice in his remembrance in ara sanctificata vpon a sanctifyed altar Now to the argument of M. Rider Christ teacheth this to be done in remembrance of him therfor he is not substantialy present I aunswer that it is done in remembrance of his visible passion on the crosse which visible passion is noe longer present 1. Cor. 11.26 such to be the sence appeareth by S. Paul saying as oft as you shall eate this bread and drinke this cupp you shall anownce his visible death till he come Wherby appeareth this remembrance not to be ane impediment against the reiteration of his inuisible presence in the masse but only against it on the crosse Secondly I aunswer that the remembrance ther mentioned is to be referred not so much to Christs person absolutly as to his operation and institution at that tyme. For such to be the sence appeareth not only by Catholicks thervpon fownding their preisthood but also by Protestants thervpon grounding their authoritie to dispense the supper as they call it of the Lord. For no other warrant haue they in Scripture so to do but this only Lastly I aunswer to gather that one must be absent because he must be remembred is some what absurde Gods woord aduyseth vs not to forgett the

true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nour●shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they cōmend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not cōmunicat the life of Christs Spirit but by his flesh Is not this to cōtradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle cōmandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued

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 behould is not now bread but my fleash lykewyse the liquoure ●hich thou viewest is not wyne but my blood Euen as the lyknes are seene ●hose things or substances are beleeued not to be there so the thing is truly and ●ubstantialy beleeued whose shape is not perceaued Will all theses testimonies wherof euery one alone had bene ●ufficient to the most partial or least indifferent protestant being ●o pregnant so precise to the mater so godly and from so godly as euery one of them hath bene accompted at least these 400. Bullinger decad 5. de caena fol. 370. yeares a Sainct reclayme our aduersaries Bullinger a great protestant aunswereth negatiuely saying Zuinglianos non posse credere Christum esse in coena praesentem vero suo corpore licet omnia mundi concilia omnes angeli diui id iubeant credere The Zuinglians not to be able to beleeue Christ to be present in the supper in his true bodie although all the Councils of the worlde all Angels and Saincts did command it to be beleeued Yet I trust in the mercie of God that diuers reading this manifestation of errour and iustification of trueth will instantly open their harts to let shaddowes and figurs departe and to imbrace Christ and veritie Let me dye a badd death yf I would otherwyse then to purchase that good to deceaued soules spend only to incountre M. Rider such pretious time in displaying or disprouing that infidelitie which is incident to him for his profession which of it selfe is notorious and euery day vanishing and consuming without our laboure And for your learning M. Rider you may peruse Zuares in tertiam partem tomo tertio quaestione 75. disputatione 47. sectione 2 and be instructed by him particularly in what Predicament is Transubstantiation and so haue resolution in conceit so impossible I am truly wearie in summing vp vntruethes they are so manifould Only I will certifie some especial The 68. that we know not what Transubstantiation is The 69. that we might to as good purpose proue transaccidentation The 70. that Transubstantiation is a Friers fable The 71. that the Fathers neuer intended a substantial Change The 68 69. 70. 71. 72. 72 73. 74. vntruth The 72. and 73. that the master of the sentences or Tonstal doubt of the conuersion of bread into the fleash of Christ they only disputing how it is wrought which is noe more to deny the mather in question then yf one should confesse you to haue the riche deanrie of S. Patricks and muse by what means whether by assured Simonie or vnknowen desert or blind choise you came therto The 74. that we see Transubstantiation to be a iarring noueltie and a fable without trueth These are but glossing imputations of M. Rider to dazel the mynds of his Readers that they doe not conceaue when trueth is represented to their eyes by vs or when falshood is inculcated by him denials without shame affirmations with remorce and torture of conscience exprobrations without regard of fidelitie protestations repugnant to all trueth and sinceritie Rider 71. This fable of transubstansiation ouerthroweth sundrie articles of our faith and therefore it is abhominable It teacheth a new conception of Christ to bee made of bread by a sinfull priest and euery day in euery place where it pleaseth the priest contrarie to the Article of our faith which is that Christ was conceaued by the holie Ghost and borne of the blessed virgin and but once for such Christ as you tender to the poore ignorant Catholickes is not a true Christ neither can be for manie respects whiche are before in the beginning alleadged Secondlie if Christ be in the Sacrament he is not then ascended and so there is another article of our faith destroyed by this damnable fable And thirdlie if hee be couchant or dormant in the pixe then the Scriptures deceiue vs in telling vs hee shall come from heauen to iudge bo●h quicke and dead and so another article of our faith is ouerthrowne And if your doctrine were true Christ should haue eaten himselfe corporally but you confesse he did eat himselfe (a) Iosephus Angles pag. c. 110. 4 conclusione secunda spiritually If your doctrine of transubstantiation were true then the Lords supper were no Sacrament and the reason is this for euery Sacrament consisteth of the outward signe and the inward thing signified and they must both still remaine during the outward action of the Sacrament Now if bread which is the visible outward part of the Sacrament be changed into Christs bodie then there is no Sacrament because there remaines but one part of the Sacrament which is the thing signified and then you vtterlie deceiue the people which tell them it is the Sacrament of the Altar when it is no Sacrament at all Againe another absurditie followes vppon it for if the substance of bread be changed then there is no proportion or analogie betwixt the signe and the thing signified because accidents cannot nourish For the likenesse or resemblance betwixt bread and Christ consisteth chieflie in this that as bread nourisheth the bodie so Christs body crucified nourisheth the soule but if the substance of bread be changed into another substance then the proportion and propertie is so changed that it must cease to be the thing for which it was first ordained and so the best you would make of the Sacrament is but a shaddow without a substance Another vnreasonable absurditie will follow that Christ hath two bodies one of bread made by the Priest another of the blessed virgin conceiued by the holie Ghost Againe if his owne bodie shall be in manie places at once that is contrarie to a naturall bodie and is as voyd of learning as the other of religion and by this your new thirtheenth Article of your new faith you would maintaine the being of qualities without a subiect and the being of quantities without a substance which both are impossible But Because the opinion is false and forged without Scripture or testimonie of auncient Father I will alleadge no more absurdities at this time till I be vrged VVhether the article of Christs Ascension be not rather a proofe then disproofe of the Real presence 71. SAint Augustin euer according to his wonte Fitzimon August 22. de ciu c. 11. pertinently aunswereth sectarists now in these woords aunswereth to M. Rider Ecce qualibus argumentis omnipotentia Dei humana contradicit infirmitas quam possidet vanitas Behould with what arguments humain infirmitie possessed by vanitie contradicteth Gods omnipotencie Now to the first It teacheth no new conception of Christ according to S. Ambros being Non alia planè caro S. Ambros. loc infra cit quam quae nata est de Maria passa in cruce

his wonte towards the greatest mysteries of his passion ascension comming of the holy Ghost c. and not by institution It being cleere among Catholicks I will auerr it by protestāts Martyr in defens Eucha Con. Gardin par 3. pag. 644. 547. Bucer in c. 6. Ioan. in cap 26. Math. Ecpenceus in Apolog. That saith Peter Martyr which Christ promised in the sixt of Ihon that he performed in the last supper Martin Bucer vpon the very sixt of Ihon and else where craueth pardon of God that euer he had bewitched any with your opinion that Christ handled not his true real and corporal being by way of premonition in this Chapter Lyke repentance had also Peter Martyr for some tyme being of your imagination As also had Oecolampadius by his ovvne testimonie Oecolamp ad Land Hess 1529. Feuard in pref com 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. c. Caueat a litle befor saying Vtinam 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 myne had bene chopped off when I began first to wryte owght of the Lords supper Feuardent reporteth that Caluin misbeleeued S. Ihon to haue bene authour of this sixt chapter because it was to cleere against his imagination Yet Caluin him selfe in his booke against Heshusius approueth it to treat of the Sacrament So dothe Beza The ministers of Zurick Miconius Cureus Daneus Cautier c. So lastly doth most cleerly M. Rider not long befor against him selfe saying who soeuer dwel in Christ and Christ in them only eate Christs fleash and drinck Christs blood Which saith he being Christs woords in the sixt of Ihon verse 56. it were damnable to doubt of them Then suerly it can not be but damnable to doubt of Christs mentioning the Sacrament in the sixt of Ihon wherby he is eaten of vs dwelleth in vs and we in him I trust you will not deny now to haue bene aunswered to your full expectation and smal consolation For both S. August and Lyra contradicteth your information your brethren confute it and your selfe disproue it then which what fowler disgrace could happen to a wryter But I will make it yet fowler by ingadgeing your pretious Iuels credit Iwels replie against Harding art 5. Diuisione 3. pag. 323. whether Christ did not mētion the eating of his flesh in the 6. of S. Ihon or not he cōfidently saying That Christ in the sixt of S. Ihon speaketh of the spiritual eating by fayth by which his very fleash and very blood indeed and verily is eaten and drunken Notwithstanding we say that Christ afterward in his last supper vnto the same spiritual eating added also an owtward sacrament or figure Behould his assurāce that Christ did here treat of eating Christ and that his speache here belongeth to that he after ordayned Rider You are not onely taxed by Aug. to bee ignorant in the circūstance of the text but also in the sence of the text which is a grose thing in diuines 42. Now you shall heare Augustine tell you that this sixt of Iohn is to be taken figuratiuelie and allegoricallie and therefore spirituallie meaning that the speeches and phrases which Christ vsed be borrowed and translated from the bodie to the mind from eating and drinking to beleeving from chamming with the teeth to the beleeuing with the heart So that what eating and drinking is to the bodie that beleeuing is to the soule And as bread and flesh be meat corporall for the bodie so Christ our bread is made spirituall for the soule And as corporall meats are taken with the corporall mouth so are spirituall meates Christ crucified with all his benefits receiued with faith the mouth of the soule And therefore to teach all posterities how to expound these words of Christ hee giues a generall rule perpetually to be obserued in GODS church Saying (a) De doct Christ. lib. 3. cap. 16. Si praeceptiua locutio est c. If the Scriptures seeme to commaund an horrible or vile fact the speech is figuratiue The secōd proofe out of the sixt of Iohn and then alleadgeth your second proofe that you bring out of the sixt of Iohn for example Except you eate the flesh of the Sonne of man and drinke his bloud yee shall haue no life in you Facinus flagitium videtur iubere Christ in this place seemes to commaund a wicked and horrible act Figura est ergo It is therefore a figuratiue speech commaunding vs to keepe in mind that his flesh was crucified tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence carnall presence is wicked and horrible howsoeuer you cloake it with fained titles to blinde the eies and deceiue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caueat he giues to Gods Church touching this point In principio cauendū est ne figuratā locutionē ad litterā accipias c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the letter that is the litterall sence killeth But the spirit that is the spirituall sence giueth life For when we take the figuratiue speech for a proper speech we make the sence carnall neither is there anie thing more fitlie calld the death of the soule Thus you see Aug. teacheth if you would learne that if the speech be proper the sence must bee litterall and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the Fathers names for in vsurping their names and peruerting their doctrine you abuse the Fathers and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Ber. Serm. 33. inps Qui habitat Fol. 68. Col. 2. Vnlesse you eate the flesh of Christ c. He asketh the question Quid autē est manducare eius carnem bibere sanguinem nisi communicare passionibus eius eam conuersationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conuersation in the flesh And then followeth Vnde hoc designat illibatum illud Altaris Sacramentum vbi

The 142. 143. 144. 145. 146 vntruth The 142. vntruth is that he will shew this allegation of Leo to be against vs. The 143. vntruth that we deale falsely with Gods woord and woorks of men The 144. that we haue deminished the authoritie of Popes and Fathers The 145. that the errour of Manichees had infected all Christendome For neuer was any heresie so vniuersal much lesse it of the Manichees The 146. vntruth that S. Leo saith the truth of Christs body and bloud to be as well in Baptisme as in the Eucharist For first this man that often blameth me yf I alleadge not woords next before or after my purpose although they had not bene pertinent he himself ouerskipped aboue a hondred lynes to fynde out some seely shroude remayning neuer the lesse as naked as the wood cock whose only beak is couered The woordes are Ecclesia quae de sponsi carne prodijt S. Leo loc citat quando ex latere crucifixi manante sanguine aqua Sacramentum redemptionis regenerationis accepit The Church which issued out of the fleash of hir spouse when out of the syde of him crucifyed flowing out blood and water she receaued the Sacrament of redemption and regeneration In which woords there is nether Baptisme nor Eucharist signifyed but only declared that the passion of Christ by similitude of effect called a Sacrament hath bene a redemption and regeneration to the Church What affinitie hath such woords with them by M. Rider lately related What a decretal and obstinat proceeding is this against perspicuous truth and in desperate deprauations to falsifie Fathers so wittingly to depraue euidences so contrariously It is Faedum mansisse diu vacuumue redijsse Filthye to haue sought so farre and departed so destitute The vsual artifice of such Doctors is when they are pressed and suppressed with any authoritie to search most carefully some woord in the place alleaged wherby they may in some shew euacuat the brunt of such authoritie being So infatuated with loathsomnes and hatred against Christs institution that therby being as Luther himselfe saith become madd and gyddye Luth. tom 7. fol. 397. what soeuer they take hould of although it be but a strawe yet they imagin it to be a speare and that at euery stroke they kill thowsandes Neuer could a Father expresse better the qualites of his children The 147. vntruth is The 147. vntruth that S. Leo by mentioning the woord Spiritual doth exclude all our doctrine This vntruth is at least a dozen tymes detected and therfor needeth no further refutation It is cleere that S. Leo here saith the Veritie of the body and blood of Christ and consequently not a figure only to be one of the Sacraments of our faith not vnknowen to children Which also S Augustin confirmeth And S. Leo to putt it out of doubt that he had rather indure any martyrdome then thinke otherwise he aduiseth Christians generaly sic sacrae mensae communicare debere vt nihil prorsus de veritate corporis sanguinis ambigant So to communicat at the sacred table S. Leo Serm. 6. de i●iunio 71. mensis as by no means to doubt of the Veritie of the body and blood Yf you requyre the cause of his knowledge he answereth Hoc enim ore sumitur quod fide creditur For that is receaued by mouth which is beleeued by harte These woords M. Rider are peremptorie No glossing no racking no quircks can auoyd them but that they leaue you a spectacle to God Angels and men full of shame and confusion for your vnaduised clayme and canterized conscience The 148. vntruth The 148. blasphemous vntruth is that the body of Christ made of bread is a phantastical bodye for in the 46. number M. Rider is made to conuict himselfe of such vntruth by fynding according S. Augustin to be no other body then was borne of the Virgin Marie Tertul. l. de resur carnis Such beastly accusations do well informe what you are because Spurciloquium decet haereticos ac Ethnicos as Tertullian saith For your Apostrophe to the Citie of Dublin and imprecation to God to iudge betwixt you and me For the first Dublin knoweth you too well and few of your sorte better not only for your former hindrance of the bakers therin but also for your transferring their trade of Merchandise into your house and liberties among your sonns in law they being forreners and very fleash worms in Dublin Such as nether beare sesse nor presse watch nor auarde towle nor custome and in the meane tyme suck the iuice of the Citie into their priuat purses vnder the warmth of your wyngs to vse your phrase and in the protection of your liberties So then Dublin should be very seaseles not to know you familiarly and particularly For the next be not headlong in such importunat prouocations against your soule God often permitteth sentence of hipocritical imprecations to take effect Let your brother in the Lord Schlusselburg lib. 2. fol. 68. Schlusselburg against your owne brother in the Lord Iohn Amand euen in our purpose and mater informe you saying The sayd Iohn Amand to haue cryed in publick sermon pray brethren and hearers that God instantly cause me to dye an ill death that I further seduce none yf I be faultie teaching this errour And thervpon he was stricken with a cruell cholick and breathed out his miserable sowle Polid. Virg. l. 8. hist Anglic. I referr you for breuities sake to the ruthfull example of Earle Godwyne related by Polidore virgil wherby you may be reclaymed from such execrations against your selfe To our purpose one of Dublin regarding your strange dealing and disputing pertinently declared it in a borrowed verse out of F. Cottons treatise of the Sacrifice Prisca tonas ridet noua das spernit ardua nescit Imperplexa fugit testificata furit Do you bring ould he scorns or new he fretts Or hard you fynd him dull Or playne he shrinks or past all doubt He storms and stands willfull Thus much for the fathers as a skantling or taste Catho Priests leauing the surplus to the curious Reader I might haue recited Martiall Epist ad Burdegalenses cap. 3. Anaclet Epist generall Dionisius Areop cap. 3. page 3. who liued within the compasse of the first hundred yeares but I obserue (a) I praie you obserue veritie I thinke your meaning was 500. years otherwise it cannot be true breuitie as by the next proofe shall appeare 118. 119. GEntlemen Martiiall neither in this place nor in the tenne chapters following saith anie thing against vs but for vs Rider and as I thinke altogither against you For Martiall reproueth those that honoured such Priests as ●acrificed mutuis surdis statuis to dumbe and deaffe images which neerlie toucheth your freeholde and diswaded them from it saying Martiall Nunc autem multo magis sacerdotes Dei omnipotentis qui vitā vobis tribuunt in calice

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 manducauerit eius sanguinem biberit agnus qui sacrificatus est integer perseuerat viuus I euery day doe sacrifice to omnipotent God who is liuing and true not the smooke of frankensense nor the fleashe of looing bulls but the immaculat lamb in the altar of the crosse whose fleash after the whole multitude of beleeuers haue eaten the lamb which is sacrificed remayneth intier and liuing This testimonie is to cleere to need larger interpretation Thirdly S. Iames by testimonie of S. Chrysostom and the Concil of Constantinople was the first that left in wryting the mystical sacrifice Illyricus lib. Missa Lat. pag. 73. Which his only liturgie the Sirians do vse vpon solemnities Nether doth this want the very approbation of Flaccus Illyricus so great a Protestant confessing both such lyturgie mentioned and the Syrians hauing therof Abdias in vita S. Mathaei S. Mathiew was killed at the altar saying Masse sayth Abdias whom Iulius Affricanus interpreted What say you M. Rider are these lawfull proofs or noe You will perhaps except against them that the expresse name of the Masse is not contayned in them Wherin you would shew your selfe willing to wrangle For as S. Augustin sayth VVhat is a more peruerse part S. August epist. 174. then to striue about the name where the thing it selfe is certainly knowen And you would thinke him to cauill in the close of S. Patricks who when any thing is well affirmed of M. Deane would denye it to be vnderstood of you because forsooth your name Ihon Rider is not expressed But because I am willing to graunt all your honest motions I will condiscend that you shall haue as ancient euidences for the name of Masse Yet breefly because in the peculiar treatise of the Masse you know S. Ignat. epist ad Smirnens I particularly treat therof S. Ignatius that glorious Martyr sayth Non licet sine Episcopo neque offerre neque sacrificium immolare neque Missas celebrare It is not lawfull without the Bishop to offre 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 sayth Omnes basilicae cum Missa debent semper consecrari All Churches ought to be consecrated with a Masse S. Fabianus Martyr whom as I shewed you before Euseb by your selfe alleadged testifyeth to haue bene chosen Pope Vide Garetium by a doue discending vpon him sayth Sacrificium non est accipiendum de manu sacerdotis qui orationes vel actiones reliquas obseruationes in Missa secundum ritum obseruare non potest The sacrifice is not to be receaued at that Preests hands who can not accomplish the prayers actions and other obseruations in the Masse Because I affect and follow the most succinct discourse possible I remitt the residue belonging to this point which alreadie is made more then euident to the article of the Masse shortly insueing Now let M. Rider be demanded whether the Masse was hatched and patched fower or fiue hondred yeares after S. Basil In his rescript toward the midst or no Yes sayth he in his Rescript Durandus Durantus Guido were the Masse fownders O Muses what stepp-mothers haue you bene to M. Rider He that consented that it was hatched and patched within fiue hondred yeares after S. Basil doth therby affirme and say that it was fiue hondred yeares befor the founders therof for Durandus and Durantus yf they were diuers and Guido were no lesse then a thousand yeares after S. Basil or els that him selfe fayled in the antiquitie therof no lesse then 500. yeares Homo homini lupus a man is a wolfe to a man That is M. Rider is continualy made as his owne wolfe to deuoure him selfe In the Rescripts 44. number the lyke disproofe is affoorded by Kemnitius Catho Priests Amb. oratio 1. de obit Satyri Ambrose speaketh of a happie preseruation of one from drowning for deuotion towards the same 151. IN deed Ambrose Tom. 5. pag. 720. writeth a treatise of the death of his brother Satyrus Rider wherein he sheweth the great mercie of God alwayes towards his Church and children in preseruing them from daunger and amongst the rest hee bringeth in an example of a great number of passengers that in a storme suffered shipwracke amongst whom there was one seeing the daunger desired of some fellow passenger to giue him some part of the misticall bread for in those daies it was a superstitious custome wickedlie tollerated to carrie some part of the sacramentall bread about them which peece of bread when hee had inclosed fast in his garment he leapt ouer boord and did swimme safe a shore This now is your wonderfull miracle out of which let vs see what may be gathered The best note saith a learned writer is that he was a good swimmer But to ouerthrow your miracle I will alleadge Ambrose his owne words in that place First he calleth it but onlie fidei auxilium a helpe of his faith And if hee had thought it had beene Christ as you vntrulie teach hee would haue called it the Authour and finisher of his faith and therefore he tooke your Hoste not to his maker as you teach nor his present preseruer but a strengthening of his faith And that you may see it is true which I say afterwards he calleth it Diuinum fidelium sacramentum the diuine Sacrament of the faithfull And therefore he thought not as you doe that Christ was localie in the sacrament And againe there was no miracle in this because other passengers that had not such misticall bread escaped safe to shore as well as he for if the hauing of that Host preserued him the lacke of the Host should haue drowned the rest If your hoste cannot doe the lesser much lesse the greater And it is verie straunge that the Catholicks being so wise men in all other matters should be so sotted in this as to thinke that a Wafercake consecrated by a Priest or Pope should preserue a man from drowning in water when it cannot preserue anie good followe from being drunke with wine But to the rest as they follow VVhether S. Ambrose esteemed it a miracle by the B. Sacrament that his brother was not drowned 151. I Informe you Readers Fitzsimon that M. Rider hath formed in this parcel of his discourse certayne arguments Which being knowen I admire yf you prepare not your attentions as carefully as to heare a new play you hauing had so good demonstrations of his talent in arguing But first according to his custome he begynneth at a manifest vntrueth which amownteth to the 206. that he that was by S. Ambrose his testimonie preserued The 206. vntruth desyred but of

ibid. That he was a deceiuer of the worlde ibid. That he was not Gods Sonne ibid. That he was ignorant in his discourses absurde and him selfe no more God then Socrates or Trismegistus ibid. Cartwright that he could not be perswaded the Israelites to be so madd as to beleeue him to be the liuing God whom they saw with their eies to be a miserable and simple man pag. 142. Luther that it is no maruell if a Iew if a Turke if all the world denie Christ to be the Sonne of God pag. 143. Cureus that Christes blood is putrified in earth pag. 144. Rider his Birth Life and Death not a sufficient satisfaction for sinne pag. 145. Caluin that he refused to dischardge the office of a Mediator pag. 145. That at his passion he had no sufficiēcie aboue other men ibid. That in his prayer appeared not a temper at moderation ibid. That he was tormented with doubtfullnes of his conscience ibid. That he was astonished with the feare of the Bottomlesse pitt of horrible destruction ibid. That ouer-whelmed in desperation he ceased to pray to God ibid. this he Luther and Caluin that Christs diuinitie endured death pag. 146. Heshusius Christ our deliuerer not our Redemer pag. 145. Caluin that the humanitie of Christ is not ascended into heauen pag. 149. Celius that his sitting at the right hande of his Father will continue no longer then till the day of iudgment ibid. Caluin they are furiouslie madd who affirme any blood to be lōger conioyned with Christes flesh pag. 201. Socinus that Christ was not an instald Priest till after his death yea after his ascention pag. 232. VVilliam Cowbridge that all that did beleeue in the name of Christ were damned pag. 308. Iohn Teuxsburie that the Iewes of good zeale put Christ to death pag. 309. Slibus that Christ is dead according both to Humanitie and Diuinitie pag. 150. Musculus That the diuine and humaine nature of Christ died both together vpon the Crosse ibid. Molineus that Christes meritts profit vs nothing pag. 144. Caluin that his meritts are not to be opposed to the Iudgments of God pag. 146. That by all his woorkes he deserued not heauen ibid. He that he wanted some perfection of a glorious Resurrection pag. 148. Others Christ neuer to haue risen but yet to remayne dead ibid. Zuinglius that the great Pretor of Luther apparelled in his red hose might as easilie haue issued out of his Sepulcher as Christ did out of his pag. 149. Caluin that Christ had not power to giue vs his bodie and together to be in heauen pag. 123. Christ to be all one with S. Michaell Replye pag. 65. These woordes to be vntrue In God the Sonne who hath redeemed me and all mankinde ibid. BLASPHEMIES Blasphemies against the holie Ghost Melancthon Caluin and Beza exclude the Sonne and the holie Ghost from infinit diuinitie and coequallitie with God the Father pag. 141. Others that the holie Ghost was Father to Christ in maner of other Fathers towards their children pag. 143. Caluin flouteth at the holie Ghost and sayth that nether in the ould Testament nor the new is there any thinge to be founde of his Diuinitie pag. 151. Another that he would returne sooner to his Cloister then beleeue in him pag. 153. Iohn VVessell Foxes Martyr denied the holie Ghost to proceede from the Father and the Sonne pag. 308. Another Iniquitie is not fulfilled by men but by the holie Ghost Replye pag. 41. Puritans that the holie Ghost Baptiseth before Baptisme ibid. pag. 66. The holie Ghost not to teache the Church all truth ibid. VVhom he sanctifieth thoughe he afterwardes sinne yet neuer needeth to repent ibid. BLASPHEMIES Blasphemies against the holie Trinitie Caluin wisheth that the name of Trinitie were buried pag. 140. The prayer O holie Trinitie one God haue mercie vpon vs to be Barbarous ibid. Reiecting out of his prayer bookes Glorie be to the Father and to the Sonne c. ibid. Ochinus one of the Apostles of England in K. Edwardes dayes saith the name of Trinitie to be a Sathanicall name ibid. The familie of Loue reiect the Trinitie and Diuinitie of Christ as papisticall fictions ibid. Luther disclaimeth the forsaid prayer O holie Trinitie c. pag. 140. The Seruetians tearmed the B. Trinitie a three headed Cerberus or hell hounde ibid. A solemne legation of Caluinists into Polonia to haue the mysterie of the Trinitie abolished ibid. A Caluinian Sinod helde forbidding by publick decree Ministers in sermons to mention the name of Trinitie pag. 140. Och nus they of the ould Testament did not beleeue the Trinitie Coequalitie Cōsubstantiallitie Eternitie c. ergo no more ought we pag. 178. Englishe Puritans Glorie be to the Father and to the Sonne c. to be a vaine repetition Replye pag. 65. BOOKES Of the hurt which proceedeth by reading of hereticall Bookes pag. 163. Of the censure of the Puritans touching the Communion Booke of the Protestants pag. 12. Et Reply pag. 88. 89. Bookes sett out by Protestants with these Titles Caluin tending to Iewishnes pag. 272. Another Booke An admonition out of the woorde of God that Caluinists are not Christians but only Iewes pag. ibid. The prohibition of readinge hereticall Bookes by Beda pag. 270. The seuerall changes of the Booke of Common prayer confessed by Doctor Doue Replye pag. 109. CALVIN How impudently Caluin is commended by some Reformers One saith Caluin the chiefest interpreter of Scripture then whom neuer any better or wiser pag. 15. Another the most noble instrument of Gods Church which hath bene since the Apostles times ibid. Another that if in the same houre wherein Caluin should preach S. Paul come from heauen and preach that leauing Paul he would goe heare Caluin ibid. Another Caluin the stone reiected by the bu●lders made vp in the corner head pag. 15. Another Caluin is to be preferred before all the Doctors of the Catholique Church that haue beene from the beginning ibid. Another then which the sunne neuer beh●ld any thinge more holie or more excellent since the Apostles departure pag. 334. Caluins forme of ecclesiasticall Discipline pag. 219. CALVIN In what contrarie colours other Reformers haue pictured Caluin One calleth Caluin a Sacramentall heretique pag. 16. Another Caluin died desperat ibid. Caluin at his death rendred vp his soule into the handes of the Diuels ibid. Caluin died gnawed with wormes issuing out of a filthie sore in his prieuie members ibid. Caluin marked on the showlder for Sodomie pag. 16. Caluin cruell bloodie tirranous treacherous c. ibid. Another Beware Christian Reader beware of the bookes of Caluin and especially in the article of the Trinitie pag. 151. Another that he openeth a gate to Mahumetisme Arianisme ibid. Another Arianisme Mehumetisme and Caluinisme three brethren and sisters and three paire of breeches of one clothe pag. 151. Another who feareth to fall into Arianisme let him beware of Caluinisme ibid. Caluin for his insolencie together with Farrell and Viret

your selfe to be one of those of whom our Saluiour sayth they tythe the mint Math. 23.23.24 and cummin and anise they strayne a gnat and swallow a camel leauing the weightier things of the law iudgment and mercie and fayth because you inforce and threape blasphemies wher none is swallowing thowsands in your way as none at all And consequently as I sayd putting your confidence in such sicophantical or sophistical exprobations noe lesse vaynly then vntruely you may not expect that I showld contradict you It may also be that for affinitie betwixt your amplification now to be discussed and the altogether lyke in one Sr. Edward Cookes booke of reports which is lately come into my hands I may extend my examination to both that your shame be deminished in being so well accompagnied First you for your parte vpon a meere dreame or deceit of your owne do thus wryte You thinke it not inconuenient Cats and doggs Caueat num 95. rats and mice hoggs and swyne to eate the pretiouse bodie and drinke the pretiouse bloude of Iesus Christ Thus you blush not to print but I protest my hande shakes and my hart quakes to wryt it Here together in a burning feure and a cowld ague in the one your hart quaking and in the other your hāds shaking you torment your selfe noe lesse but rather much more vndeseruedly then vnmeasurablie For who told you that we thinke it not inconuenient what you lay to our charges in what one author of ours is it imprinted Now yf I conuict that we hold it most inconuenient any parte of the heauenly Sacrament to come to such danger haue not you improperated all this lyke your selfe Tertull. l. de corona militis c. 3. Fifteene hundred yeares agoe Tertullian sayd Calicit aut panis aliquid decuti in terram anxiè patimur we vnwillingly indure any parcel of the cupp or bread to fall on the grownd I appeale to the commentaries vpon this place that yf Tertullian now speake not of the B. Sacrament yet that his regarde toward such parcels of bread and wyne is only for relation therto Orig. ho. 13. in Exod. But Origen of the same tyme is more expresse saying cum omni cautela veneratione seruamus c. VVe preuent the prophaning of all parts of the B. S. Cyrill Catech. 5. Sacrament with all caution and reuerence S. Cyrill of Hierusalem about thirten hundred yeares past therof sayd Caue nè quid inde excidat tibi quod enim amittes hoc tanquam ex proprio membro amiseris Be ware least any parcel fall from the for what thou loosest esteeme as lost from a member of thy selfe S. Aug. l. 50. hom ho. 26. Vide ser 252. de temp Et Conc. Trull can 102. Also sayth S. Austin quanta solicitudine obseruamus quando nobis corpus Christi ministratur vt nihil ex ipso de nostris manibus in terram cadat with how great anxietie do we obserue when the bodie of Christ is ministred to vs that no part therof fall to the ground out of our hands So that what you say we thinke not to be inconuenient I shew to be in our opinion impious and sacrilegious And as impious do we esteeme their error or rather blasphemie that affirme Christs glorious bodie in the Sacrament ether by man beast element or deuil to be corruptible anoyable or passible whether the formes vnder which it is contayned be abused or noe by man or by beast But shall I shew how ould Predecessors to late Reformers namely the Donatists thought it not inconuenient to present to be eaten of Doggs the pretious bodie of our Sauiour S. Optatus affirmeth it S. C●ptat l. 2. con Dona tista fol. 23. and that they hauing so done their doggs became madd and sett vpon and slue their impious and sacrilegious masters namely two Ministerial Superintendents Vrban Forin and Felix Idicre in the yeare 366. Shall I shew 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. Chancelor of England and in open court a taylor of worcester thought it not inconuenient to affirme about the yeare 1384. that a Spider was more to be reuerenced Thomas VValdensis l. con VVickleff Ioa. Garret cent 14. then the B. Sacrament I haue vnsuspitious authors therof But what was the conclusion At the same instante a great and most ougly spyder discended from the rofe of the plac and by all vehemencie would haue entred his mouth which although with m●e difficultie he auoyded yet could not hee scape to be burned for an heretick Thes are they and not we that thinke it not inconuenient that catts and doggs c should eate the pretious bodie of our Sauiour or that it should be more regarded then the most loathsome creatures And this M. Rider is your often fault to make your brethrens assertions to be our opinions Next for Sr. Edward Cooke He certifying that F. H. Garnet lately executed had written out of the tower with the iuice of a lemmon in this maner I haue bene often examined but nothing hath bene produced against me But yet expedit vt vnus mortatur pro populo it is expedient that one man must dy for the people I pray you by the waye to remember that by these words he assureth his expectation of death to know therby what fidelitie is in relation of his execution assuring the contrarie Vpon these words wryteth Sr. Edward Cooke Sr. Edvv. Cooke in his booke of reports that he neuer heard a more horrible blasphemie proceede from an Atheist making his hayr to stand on ende to thinke of it what man in all the troupe of Atheists D. VVhitgift a pag. 31. ad pag. 51. Mantuanus with whom D. VVhitgift confesseth the English congregation to be replenished not so great a blaspemie as this I know that diuitijs inhians audacem venderelinguam doctus a rauenous lawiour easily doth imboulden his tong 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 fayne would I know how any boldnes or bitternes can fashion or forge a blasphemie in this place Of S. Michael the Archangel we reade euen that he durst not to inferr the cryme of blasphemie against the deuil him selfe But legisperiti scribae Iude. 9. Luc. 5.21 Luc. 11.46 Mat. 23.2 the lawyers and scribes haue inferred it against Christ him selfe And now also a lawyer is founde that maketh it in a man for knowing the measure of his foes in whose clowches he was a blasphemie only to applye 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 haue bene that by his death the people should be redeemed For so in dede he in that perswasion might