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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

the 25. and 26 verses which all that you left out and cut off doth first deliuer Christs institutiō secondly expounds his owne meaning in euerie particuler point that is in controuersie betwixt vs and thirdlie ouerthrowes your opinions Now what mooued you thus to mangle cut off disioynt and dismember this place of Paul as you did with the text before let the Reader after my examination of your errors iudge But first I must deliuer you this generall rule obserued of allsound Diuines that al the Euangelists and Aposteles doctrine being pend by one spirit doe agree in the matter of the Sacrament one expounding another as partlie you heard a little before So that the three Euangelists must not be expounded to contradict Paul not Paul expounded to contradict them but all dulie and trulie in the spirit of humilitie being examined according to the Canon and rule of the word of God you shall finde neither darknesse in speech nor difficultie in sence but that the simplest may know Christs meaning Fitzsimon 80. What I haue aunswered in the 43. number against his accusations of any curtayling cutting by the wast and subtracting may abundantly serue for the lyke of my māgling cutting off disioynting dismembring this place All are but practises of the lapwing to crye a farr of most noysomly that you may thinke the nest of hir yongons to be ther wher it is least Which as it is there manifested so here it wil be approued Remember only his saying in this place that what I omitted expowndeth Christs meaning in euery particular point that is in controwersie betwixt vs and ouerthroweth our opinions And that for playn dealing I should haue begon at the 23. verse and so to the ende of the 29. verse Yf you aske him wherfor is he not contented with what I haue produced considering that he had the lesse to confute and was not bownd to aunswer to what was omitted he can aunswer nothing els but talk of omissions cuttings and curtaylings that others might not discerne but that he had aunswered pertinently Rider 81. You should haue begunne at the 23. verse and so to the end of the 20 verse and that had been plaine dealing Christs institution penned by Paul deliuers vs foure obseruations First Christ his action Secōndlie Christes precept Thirdlie Christs promise Fourthlie Christes caution 1. Christes action He gaue thankes brake bread tooke the cup c. 1. Take yee eate yee 2. Christes precept 2. This do as often as yee drinke it and both in rememberance of me 3. The minister must shewe and preach the Lords death till he come 3. Christes promise 1. This is my body which is broken for you 2. This is the new Testament in my bloud 4. Christes caution or caueat VVhosoeuor shall eate this bread or drinke this cup vnworthelie shall bee guiltie of the bodie and bloud of the Lord. Thus you see plainlie without anie dismembring or curtalling Christs action precept promise and caution deliuered out of the text Out of which place I obserue for the Catholickes better instruction and your confutation two things against you in this your skipping and curtalling of the text First the comforts you conceale from them by this mangling of the text A Discouerie of more puritantcie in M. Rider And of Puritan protestations how they are performed 81. FIrst he is conuicted by his owne woords Fitzsimon that he dealeth not playnly considering he nether begynneth at the 23. verse nor endeth at the 29. But will yow vnderstand the reason therof because S. Paul sayeth that him selfe had learned this institution from our Lord to witt by tradition and not in Scripture and that he had deliuered it formerly to the Corinthians by tradition and not by Scripture For I haue receaued of our Lord saith he which also I haue deliuered vnto you that our Lord in the night he was betrayed tooke bread and giuing thanks brake and sayd This is the 23. 1. Cor. 11. v. 23. verse Next M. Rider addeth to the woord brake the woord bread which is not in the text Thirdly by his diuision into an action a precept a promise a caution nothing toward any edification or proffit or learning is affoorded but a pranke discouered vnder the coulour of method to distract the mynd while he doth seperat the circumstances asondre which confirme Christs institution of the Sacrament to certifye his true body being present Fowerthly 1. Cor. 11. v. 24. this being the 24. verse take yee and eate yee this is my body which shal be deliuered for yow do this in my remembrance M. Rider vseth these sleights toward it First when he repeateth Christs precept he omitteth cleane do this in remembrance of me toward the bread and as was sayd in the 77. number of their care of the liquoure conioyned it to the drinke Fifthly he maketh Christs woords this is my body to be but a promise let euery vnderstanding determine whether not vnreasonably and vnlearnedly The 25. verse is lykewyse 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 yow shall drinke in my remembrance Of this verse he hathe wholy omitted the first halfe as also of the next halfe the name of chalice After drinke he addeth the sillable it Which being once doone by me in the 51. number thus he controwled my addition this sillable it altereth the sence and peruerteth Christs meaning c. Then he placeth according his former skill such woords among promises The 26. verse is For as often as yee shall eate this bread and drinke this chalice you shall annownce the death of our Lord till he come 2. Cor. 11. v. 26. All this verse is intierly ouer-slipped as nether action precept promise nor caueat So that his deuision is ether defectiue as not comprehending all parts or his dissimulation notorious in omitting what might be comprehended as well vnder the precept as any thing els and better vnder the caution or caueat then what is by him contayned Marie I fynde the speeche of a Minister his preaching substituted in place of the forsayd verse which vpon my credit is nether in greeke or latin text nor euer dreamed of by Apostle Euangelist Concil Doctor Father But it is only the pure Puritancie of Thomas Cartwright l. 1. pag. 158. to affirme it a necessarie and essential part of the Communion yet therof thus sayth the aunswer of Oxford to the Puritans Petition pag. 11. But that it should be ministred with a sermon is absurd and hath bred in many a vayne and false opinion as yf not the woord of Christs institution but rather the woord of a Ministers exposition were a necessarie and essential part of Communion O how impossible it is for M. Rider but to be knowen a puritan Now let him take what he can get therby The 27. verse Therfor whosoeuer shll eate this

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

Luke 1.6 against iustification c. So that Greeke againste Latin is a bare pretense and corruption only is by them intended For the blessinge consecratinge fie vpon this prophane tearme of charminge of Chalices S. August l 3. con Cresen c. 29. in Psal 113. S. August who by Caluins testimonie is fidelissimus atque optimus testis antiquitatis the most faithful principal witnesse of antiquitie corypheus theologorū the ring-leader of Diuines as they can not denie thus writeth Sed et nos pleraque instrumenta vasa ex auro et argento habemus in vsum celebrandorū Sacramentorum quae ipso ministerio consecrata sancta dicuntur But we haue the most part of our instrumētes and vessels belonging to the administringe of the Sacraments of gould and siluer which by theire verye application are caled holye They were so rich in time of grace and charitie Theodoret l. 3. cap. 11. Vid● Prudent de S. Lauren. as that pagan Emperours and theire Secritaries in admiration cryed out Ecce quam sumptuosis vasis filio Mariae ministratur Behould in what sumptuous vessels they honour the sonne of Marie But one woorde more of this matter out of Theophilact Theophil in cap 14. Marci saying Qui igitur abstulerit discum pretiosum et cogit vt corpus Christi in vili ponatur pretexens scilicet pauperes intelligat cuius partis sit He that wil take away the pretious plate and force that the body of Christ be placed on a more abiect pretending forsooth the poore let him knowe of whose faction he is namelye of Iudas as he sayeth who found fault with coste bestowed for lyke pretense on Christ But are the sanctified iustified and elected reformers culpable in this poynt Let one of them selues and he of the cheefest informe the trueth Clebitius in sua victoria veritatu ruma papatus saxonici argum 14. Clebitius therfor cheefe Zuinglian minister of Heidelberg writeth this of Heshusius VVhen the siluer pixes were moulten and made away he caused others to be made of woodd and reserued his eucharistical bread in a wodden one and the same so sluttish as was not good inowgh for a cowheard to putt his butter in it For the antiquitie of pixes Calu. l. 4. Instit. c. 17. n. 39. Caluin assureth first Church and first Christianitie to haue allowed and beloued them Behould how contrarious to all christianitie yet how couragious is M. Rider how cōformable in him selfe and his brethren to Iudas his pretenses yet how aduenturous to seeme a reformer of abuses 91. Out of which I obserue that you would couer Rider Bread remaines after Consecration and therefore no carnall presence likewise the Cup therefore noe Transubstantiation in either and conceale that which ouerthrowes your carnall presence for if bread remaine after consecration then there is no carnal presence but breade remaineth after consecration therfore ther is no carnal presence And because this verse shweth to the worlde that there is bread after consecration therfore you cutt off that part of the verse which is verie deceitfully donne And leaue this woorde breade out after consecration to blinde the eyes of the simple And also you cut off the next wordes to couer other two errors the wordes be these Or drinke the Chalice of the Lorde vnvvorthely 91. When I make a Puritan treatise Fitzsimon representing as I sayd in the 76. number the frogg-galyard rebownding vp and downe from one point to another without euer following ether one tune or tenoure I will not cowche or comprise that which is precisely pertinent but followe and alleage testimonies of all coulours But being of other determination and hauing a particular controuersie to examin as now only of the real and substantial presence of Christs body and not of communion vnder both forms or the lyke I thought good as men when they make a nosegay doe not collect all hearbes therin but such as are sufficient for sent and varietie to that present vse to dwell in my text and only to cumble or gather what belonged properly to that one point in question without rangeing prolixitie or tergiuersation Is this a fault Yf it be there was neuer allowable writer but both omitted it and commended it Well what stuffe is now obiected against vs. Mary S. Paul speaking of the Sacrament nameth it still bread therfor it is not Christs natural body I am fully perswaded this obiection to be so aunswered in the 56. number and in the 62. that the repetition of Riders obiection in this place Vide num 118. is rather to blott paper to fill emptie place to cauil and delude then for any difficultie remayning therin For there I shewed by seueral Scripturs things to beare the name of what they are representations Tob. 2. Exod. 7. Gen. 19. Ioan. 2. Gen. 2. or from what they were changed as Raphael is called a yong man a Serpent is called a rodde a piller of salt is called Lotts wyfe wyne is called water Eua is called a bone of Adam and fleash of his fleash So here Christs body is called bread both for the representation and for being made of bread or succeeding the substance of bread yet cleerly 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 cupp vnworthely they are guiltie of the body and blood of Christ himselfe because they did not discerne the body of our Lord his body which was to be deliuered to death c. All which significations vttered by S. Paul in the same place to certifie the name of bread not to specifie bread but Christs body this obiection may be thought out of date and as a crackt grot not lawfull or currant any longer Because not to any desert of M. Riders trauails but to Iesus Christ I deuote my tyme imployed in this aunswer I will now beyond sufficiencie in this cause tender these woords of S. Cyrill of Hierusalem 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 haue you conceaue that it is bare and simple bread bare and simple wyne for although thy sense conceaue otherwyse yet let thy fayth confirme thee So that how soeuer bread be named or appeare bread to the sences yet the thing so called is assured to be Christs sacred bodie But it is expedient to haue M. Rider him selfe brought to disable his owne obiection He then in the 62. number thus speaketh It is the vsual maner of the holy Ghost in all Sacraments both of the ould testament Ca●eat numb 62. and new to tearme the visible signe by the name of the thing signifyed as Circumscision

law Prou. 3.1 Galat. 2.10 therfor the law can not be among vs. S. Paul was admonished not to forgett the poore therfor the poore must haue bene absent from him Are thes consequences Are thes our ouerthrowes Yes truly the greatest that can be giuen vs. 87. And these words doe this in rememberance of mee condemneth all your Masses Rider that be said in rememberance of He-Saints and Shee-Saints and no Saints M●ssale Printed at Venice 1404. as your Popes Bishoppes and in rememberance of Pilgrims Marriners women in trauaill and murren of beasts So that all the foresaid Masses said or sung in rememberance of Saints persons or diseases be abhominable vnlesse you will say which were damnable to thinke that those Saintes Popes Bishopes Pilgrims c. died for you But I will cease to speake of those abhominable abuses vntill I come to the controuersie of the Masse and yet then nothing but what shall be found in your owne bookes whose chapters leaues pages if not lines shall be quoted trulie without fraud or affection Another errour you would couer in leaping ouer the 26. verse in these wordes you doe shew the Lords death till he come Chrisostome Tom. 4. Hom. 27. vpon these words Facietis commemorationem salutis vestra beneficij mei This shewing of the Lords death consiste h in preaching and expounding some scripture wherein the communicants must be instructed of the horrour of their sinne the greatnesse of Gods loue the price of the precious merits of Christs blessed passion which is the remission of sinnes and our reconciliation to Gods fauoure through his bitter and bloudie passion VVhether Masses be sayd to Saincts And whether it be dangerous now a dayes to honor Saincts Fitzsimon 87. DId not you often tell vs that you had your Doctrin from the primatiue Fathers Yf it be so that you euer knew what S. Augustin sayd in this mater S. August 20. con Faust c. 21. how might you thinke thes your arguments vnchildish these are his woords Sacrificamus non martyribus sed Deo martyrum illo dumtaxat ritu quo sibi sacrificari noui testamenti manifestatione praecepit VVe sacrifice not to martyrs but to the God of martyrs in that only ceremonie which he commanded to sacrifice to himselfe in the manifestation of the new tstament I can not blame you to haue wincked at these woords as being litle fauorable to your imaginations and contayning all that I sayd befor of Christs instituting a sacrifice authorising preists to do the same ordaining the new testament at his Supper c. By our especial prayers to Saincts conioyned with this sacrifice we may not be sayd to offre the sacrifice it selfe to them When Caluin had abolished to his power other images of Christ and his Saincts he allowed his owne and to some repyning therat he aunswered Si quis hoc spectaculo offendatur Vita Caluini cap. 12. vt ne deinceps aspiciat oculos sibi eruat vel abeat cito suspendat se Yf any be offended with this sight that he may noe more behould it let him put owt his eyes or goe spediely and hang him selfe This man also when he had obserued diuers Protestants Hamsted Fox c. to canonize the fownders of protestantcie putting them in Calendars in redd leters c. he thought it tyme to mollifye his hatred against inuocation of Saincts intending that his and his fellowes glorie might not be finished by their death saying Etsi solus Deus inuocandus sit licet tamen homines ad opem nobis ferendam implorare Although God be only to be inuoked Calu. in Cateches cap. de oratione Luther lib. 2. colloq fol. 129. yet is it lawful to implore that men would also send vs helpe Luther thinking that where ●●ch Saincts were honoured Sathan also might be comprised in the same Calendar and Lytanies he deuoutly inuoketh him saying Sancte Sathan ora pro nobis minime tamen contra te peccauimus Clememissime Diabole holy Sathan pray for vs For in noe wyse haue we offended thee most clement deuil c. Verily for my owne parte I intend not to exchange my deuotion from the ould Saincts toward thes new nor thinke it fitt to be done by others But by the premisses appeareth it is not so heynouse a mater to pray to Saincts as in the begyning of reformation was conceaued When you begyn M. Rider to speake of our abhominable abuses as you say and will alleage our books chapters leaues pages yf not lynes which hetherto was neuer performed as oft as any inconueniencie was imputed to vs as is often shewed let it be done with greater fidelitie then S. Chrysostome is produced in this place For vpon my credit nether hathe he any such Homilie vpon such woords nor any such doctrin in all his woorks as you adioyne to this citation Will the other threatned citations be in this sorte Tyme will discouer I proceed It had bene conuenient M. Rider that yow did shew some authoritie for your saying the shewing of the Lords death to consist in preaching and expownding some Scripture For Christ and his Apostles and the primatiue church practised the administration of this Sacrament befor any of the new testament was written And yf as you say Abraham communicated the ould testament also then wanted So that ether your Scripture here mentioned must not be any parte of the bible or els you ouerthrow your saying in the 46. number that Abraham in whos tyme ther was no Scripture communicated by fayth as also all other faythfull and that Christ his Apostles and primatiue Church were not of your persuasion in whose tyme nothing of the new testament was vulgarly exstant 88. Riders And this condemneth your shewing of Christ his death by such ydle gestures and dumbe shewes without anie glorification of GODS name or edification of Christ his people that I dare boldlie say and so God willing will plainlie prooue that from your first Introibo ad Altare Dei which is the beginning of your Masse vntill you come to the last line Ite missa est there is nothing but magicall superstition heresie idolatrie without veritie or antiquitie Now let the Catholickes iudge what wrong is done them when in stead of a confortable declaration of the Lords death they haue a histrionicall dumbe shew without true signification or sence warranted from Christs trueth And wheras you exclaime against vs for allowing tropes and Sacramentall phrases in the handling of this controuersie if you had not concealed this phrase This cup is the new Testament in my bloud the Catholiks might haue seene your error and that we in so doing onelie immitate Christ whom you should rather follow then the precepts doctrine of men whose precepts are no warrants for you nor me to build our faith vpon nor for the Catholikes to imitate And you with vs must either say that Christ vsed a double figure or else most

it is his orthographie so to wryte is called the couenant c. graced by the holy Ghost sayth he with the names of things they represent confirme Yf it be the vsual maner of the holy Ghost to grace the visible signe with the names of things they represent how is it not M. Rider your 83. The 83. vntruth vntruth by your owne disproofe of your selfe that the B. Sacrament contayneth nothing but bread because for representing bread it is called bread As stale and friuolous is this other reiterated shift to say you should haue recited this and that you would couer and conceal this and that you cutt off deceitfully this and that c. For what belldam or bedlam conceit but might doe as much to witt to followe headlong a naked refuge which nether couereth not defendeth them but maketh their want and miserie more notoriouse More of this you may fynd in the 43. number 92. Out of which I note first that you keepe this back Rider hopinge thereby to establish your halfe communion vnder one kinde Concomitancie some what yonger thē your Transubstantiation both forged by your selues neuer knowne in Christs Church for a 1000. yeares at leaste that the Catholickes might thinke that the receuinge of bread were sufficient because you say Christs bodie muste needes euen by the ncessitie of concommitancie haue blood in it and therfore it is no neede to receiue the cup which if it be true but I am sure it is most false then Christ was deceiued in his wisedome and the Apostles and primitiue Church in their practise which I hope you dare not say for sinne and shame And therefor giue ouer these irreligious practises of Additions Subtractions Interpositions and vaine expositions with new Inkhorne-termes of concomitancie and confesse Christ his ancient and Apostolicall trueth trulie 92. It appearing in the precedent number that my leauings out Fitzsimon cuttings by the wast dismembrings c. proceedeth by my auerring the one only point in question of Christs real presence and auoyding all diuagations impertinent to that point for breuitie playne dealing it must follow that all these reprehensions are but parerga or digressions to dazell the Readers eyes that vnder such mist he may clinche and sneake away from the mater without being perceaued Of the Communion vnder bothe kynds he tendreth after occasion to aunswere it among the parlament 6. articles Therfor because frustra fit per plura quod potest eque bene fieri per pauciora in vayne should we aunswer twyse when one aunswer may suffice it shal be remitted thether That Christs body should by concomitancie haue his blood conioyned with it he saying it is most false must infallibly make vp the 84. vntruth The 84. vntruth For concomitancie being by natural signification only a conioyned fellowshipp our Saluiour Christ hauing a true natural body to which blood naturaly is conioyned in fellowshipp it must consequently follow that it hath blood by concomitancie especialy at all other tymes then during his passion and death But this sheweth that M. Rider is perswaded with the residue in the 14. number of the examination that Christs blood is putrifyed on earthe and was neuer resumpted by Christ at his resurrection I know M. Rider for the most parte as sone as your words are vttered from whom they are and vpon whom they are builded In this among the rest I am not ignorant that Caluin is your teacher In him you fownd in cap. 26. Math. v. 27. affirmed they are furiously madd who affirme any blood to be longer conioyned with Christs fleash You ther upon being fearfull to be furiously madd denyed the concomitancie or coniunction of Christs bloud with his fleash But as the Scripture fortowld Prouer. 1. God doth laugh yow to scorne since that which you feared is fallen vpon you For by denying this concomitancie or coniunction of Christs blood with his fleash you are indeed knowen furiously madde to al them who doe not beeleeue the price of our redemption to haue beene corruptible or to haue perrished and neuer bene resumpted againe Such are al worthie to be called Christians Therfore beware of being bounde and left by concomitancie among the Bedlamits Of his argument if ther be concomitancie then Christ was deceaued c. As he leaueth it vnproued so I wil leaue it vnfollowed Rider And therfore they are to new to be Catholick and to strang to be true 93. Thus much to giue the Catholickes a taste of the wrongs you offer them it lulling them asleepe in the cradle of ignorance and superstition whereas they would be most willing and readie to obey the auncient (a) Reuel 14.6 Rom. 1.16.2 Thess 1.8 The Text is the Lord not Christ the writer mistooke it the Author I blame not powerfull and euerlasting Gospell of Iesus Christ if you did not mislead them by your wilfull errors and keepe backe from them the reading of the Scriptures which holds them and hardeneth them in Recusancie But take heed least you by this ignorance in which you keepe them and the disobedience to the Gospell in which you fetter them you with them and for them hazard not that dolefull taste and torment prepared for wilfull ignorant Recusants of Christ his Gospell where it is said Rendring vengeance in flaming fire to them that know not God nor obey not the gospell of Iesus Christ Now Gentlemen if you be authors of their sinnes you must be partakers of their punishments which both the Lord is mercie preuent Now followeth another part of your proofe drawen out of a part of the 37. verse in these words Shal be guiltie of the bodie and bloud of Christ Out of these words some late writers since your transubstansiation was inuented would prooue two vaine questions that are in controuersie betwixt you and vs. 1. The first is your carnall presence of Christ in the Sacrament The second that the wicked doe eate the bodie and drinke the bloud of Christ In handling and aunswering these I shall hardlie seuer the one from the other b●● as you inferre that the graunting of the one confirmes the other So must I in confuting the one destroy the other and so one aunswere will serue to confute both Fitzsimon 1. 2. Elench 5. 39. There is in sophistrie a caption called Captio eius quod simpliciter dicitur et secundum quid whereby deceitfully one woulde reason as in this maner Yf yow be a theefe you are to be executed but you may be a theefe therfor you are to be executed He proueth one who may be and may be not a theefe should absolutly be executed as yf it were out of controuersie that he were a theefe This falacie is most incident with M. Rider against vs as in the 91. in this and the next numbers abundantly appeareth For example Yf bread remayne after consecration then there is no carnal presence but bread remayneth after consecration therfor

the verbe and so lay downe heresie for diuinitie for God the Father hath neither flesh nor blould But if I should helpe you with a charitable construction by attributing that to Christes Deitie which is proper to his humanitie yet you still haue wrested the father and abused the Reader But thus Cyprian is to be read Christ hath left vs his flesh to eate and his bloud to drinke so we confesse it we beleeue it and we teach it but to be eaten and drunke spirituallie by faith not corporallie not gutturallie as you imagine For this is the inward inuisible Grace of the Sacramente that you propound Now how this flesh and bloud of Christ is to be eaten or how Christs flesh and bloud are naturallie substantiallie reallie vnder the formes of bread and wine which is our question you cannot prooue by Cyprian and so still you propound the matter to vs when you should prooue the maner to vs and here is your error in the third kinde if not in moe before specified And heere you bring a testimonie out of Cyprian Cypriā de Caena Domini nu 9. where he speaketh not properlie of the sacrament but of the threefold Martyrdome which hee gathered out of the death of Christ and therefore you shew a great weaknesse in running to that Tractate whereas you might haue spedde better if you had list neerer home For if you had reade or woulde reade that Father vpon his Treatise of the Lords Supper hee would haue either changed your minde or hardned your heart but howsoeuer discouerd your errors And that the eating of Christs flesh and drinking of Christs bloud is not a grosse corporall swallowing of his blessed flesh and precious bloud as you deeme but that Esus carnis Christi est quaedam auiditas quoddam desiderium manendi in ipso c. What it is to eate Christes flesh and drinke Christs bloud The eating of Christs flesh is a certaine egernesse and a certaine desire to abide in Christ c. And three lines before this he saith Our abiding in him is our eating of him and the drinke is a certaine incorporation into him And in the latter end of the Treatise you shall finde that Father touch the point in question betwixt vs haec quotiens agimus non dentes ad mordendum ac●●mus How Christ must bee eaten sed fide syncera panem sanctum frangimus partimus c. As often as we receiue these holie mysteries we whet not our teeth to bite or chew but breake and diuide this holie bread by a sincere faith c. And foure lines before that saith he Edulium carnis Christi defaecatis animis c. The food of Christs flesh must be eaten with purified minds saith not with washed mouthes And a litle before that hee saith Impij nec se iudicant nec sacramenta diiudicant Ibid. nu 13. the wicked lambunt petram c. licke the rocke but neither sucke honic nor oyle c. that is to say they eate the Sacrament but not the inward grace of the Sacrament Thus I hope the indifferent Reader is satisfied that your proofe is not pertinent to the matter in question and therefore sheweth the weaknesse of your cause and the wilfulnesse of your mindes that will seeke so stiflie to maintaine fables with wresting Fathers Transubstantiation is but in deede 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 receiued that is with fayth as we say not teeth as you teach c. And so Cyprian agrees with himselfe and we with Cyprian ioyne against your carnall opinion And thus hauing aunswered Cyprian with Cyprian and shewed you your ouersight and mistaking of Cyprian I will come to the examination of your next proofe The fowerth parte of the second proofe of S. Cyprian 106. FIrst I am blamed that when I should haue sayd Christ Fitzsimon I sayd God Wherby euery one may conceaue that I am not of their opinion who deny the godhead of Christ related in our examinatiō of the Creed I thanke Christ my God and Lord that I am reprehended but for sucht faults as consist with trueth and pietie Christ then hath left vs his fleash to eate and his blood to drinke saith S. Cyprian which M. Rider saith he confesseth he beleeueth he teacheth Then to the next clause that are should be nourished by that by which we haue bene redeemed To which M. Rider is mute or dumb and consequently offending in one he is made guiltie of all So that to beleeue part and not the whole is vnproffitable In the meane tyme S. Cyprians testimonie can not be auoyded For yf by Christs body we were redeemed then by Christs body saith S. Cyprian we must be nourished A figure a representatiō an appellatiō redeemed vs not therfor a figure appellatiō representation in this sacrament nourished vs not Not only through faithe and the stomack of the soule were our soules redeemed but our bodyes also to resurrection and glorie by the true suffring of Christs real and corporal bodye therfore not only in faith or only according to the stomack of the soule are we nourished but by the true participation of Christs real and natural bodye into our bodyes to nourish them and to sanctifie together the soule Yet saith he Cyprian telleth that the eating of Christ is a greedy desyre to remayne with him that with our teethe we teare him not but with a sincere faythe we kreake and diuyde him which we euer before and now professe and auerr For who thinketh Christs true and real receauing to exclude his spiritual and incorruptible receauing Let our 34. 40. 42. 46. 54. numbers beare recorde that we teach not otherwyse then as S. Cyprian here doth to witt the corporal receauing not to be a Capharnaical tearing renting or byting of Christ but a true real participation of his body into ours vnder the forms of bread and wyne to the sanctification therby of our soules Yf any requyre what is a Capharnaical tearing by the Capharnaits conceaued and by Sectarists imagined S. Cyril l. 4. c. 22. in Ioan. certifieth saying Ad immanes serarum mores vocari se à Christo arbitrabantur incitarique vt vellent crudas hominum carnes manducare sanguinem bibere They supposed Christ to induce them to the sauage maners of wild beasts and to haue incited them to eate the raw fleash of men and to drinke their bloud Yf you would kill sectarists you can not weane nor winne them from lyke grosse and carnal constructions of Christs 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 nether soe nor soe I will alleage S. Cyprians woords breefe but playne S. Cypr. de cana Domi●i

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