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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	ghost_n	son_n	trinity_n	2,658	5	10.0265	5	false

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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

amounting consequently to twelue Which as they were spoken being specified by S. Augustin very particularly I intend not to change their ordre but to examin succinctly whether Protestātcy they agree or noe supposing that not only in general but also in particular it indeuoreth ether to infringe euery one of them or at least that it is in some measure erroneous concerning euery of them Other ordre I might haue followed for the diuision of articles acc●rding to the Catechisme of the Concil of Trēt had I not to deale with them Calu. l. 4. Instit c. 14. n. 25. who reiect the Concil of Trent admitting S. Augustin whom I follow to be fidelissimum testem antiquitatis the most trusty witnes of antiquitie AN EXAMINATION OF PROTESTANTCYE CONCERNING THE twelue Articles of beleefe in particular 1. Article of S. Peter I beleeue in God the Father almighty I beleeue 7. FIrst it is necessary that beleefe should be resolute Luther ser Conniual fol. 158. in pref tom 1. Vide tom 2. Ien. fol. 9. in pref lib. de abusu Missae Item in Serm. conniual fol. 10. 158. 273. and not any wayes doubtfull Such first was not Luthers beleefe when he sayd Sperare se vbi horum temporum curiositas saturata fuerit breui monumenta sua interitura That he hoped as soone as the curiositie of these tymes should be satiated his monuments would decaye And againe Istas cogitationes nonquam ex animo demitto quin optem hanc me causam nonquam incepisse I neuer dismisse these cogitations but that I wishe I had neuer begon this course Such distrust and remorse had secondly Zuinglius when he sayd Nihil tamen definimus Zuingl epist. ad Alberum Bolsec in V. Cal. c. 22. Vide num 38. conclusionem huius defensionis sed nostra in medium proferrimus Yet we defyne nothing but only deliuer our opinons Such thirdly had Caluin Beza Oecolampadius Melancthon c. as by them selues in places quoted appeareth Secondly it is necessarie that he bynde not his beleefe to the reache of reason Such was not Vermils beleefe when he sayd as is in the 68. numbre Gods woord ought not so much to be followed in diuinitie as the woords of nature Nor Victorius when he affirmed we should looke with the left eye at the woord of Christ but with the right at naturs of things Caluin in Ioan. c. 6. c. 7. declareth of his bretheren that by means of their carnal conceipt of Chrsst they cannot attayne to perceaue him worthely and that by corrupt interpretations they are come to a contempt of the euangile for when the reason of any thing appeareth not vnto them they suddenly despise it See more in the forsayd 41. numbre Thirdly beleefe in this cause requyreth to beleeue besyde scripturs holy traditions for this beleefe is not knowen by scripture but by tradition and who are enemyes to traditions be enimies to it Such Protestants are knowen general to be In God 8. They beleeue not in God who are Atheists such as by D. VVhitgifts who was pastor and primat of protestants and had best cause to knowe them confession Whitg a pag. 31. ad 51. the congregation of England is repleanished with all For by signification of the woord Atheist they renounce and disclaime all loue or beleeue of God Secondly nether they who beleeue in God authoure of euil Luth. tom 2. de seru arbitr fol. 461. do beleeue in God whom the Apostle saith doth tempt none to euil of whom only this forme of Creed treateth Such mystake God and as Caluin confesseth Vide Caluin Turcism pag. 691. ad 701. Zuingl de prouidentia Dei tom 1. fol. 365. transforme him into the deuil Which notwithstanding is the doctrin of Caluin Peter martyr Zuinglîus Beza c. Of whom Zuinglius saithe Quando facimus adulterium aut homicidium Dei opus est motoris authoris atque impulsoris Latro Deo impulsore occidit saepenumero cogitur ad peccandum VVhen we cōmit adultrye or murther it is Gods woorke as the mouer Vide Caluino Turcis loc cit authour and inforcer The theefe by Gods impulsion doth kill and is often constrayned to offend Behould welbeloued to what God these men conduct their followers I confesse to deale sincerly most other Protestants do inueigh and argue against this doctrin but in deede for no other intention then to haue credit during their meditatiōs how to bring their hearers by other degrees from all beleefe in God Thirdly they beleeue not in God who accompt questions concerning him to be but trifles and things indifferent Beza de hereticis à Ciuili magistratu puniendis and not necessarie to iustification Such is Beza who affirmeth such to be the questions of Christ and his office of his consubstantialitie with the Father of the Trinitie of predestination of Freewill of God of Angels c. For in true beleefe the reputation of God and questiōs therto belonging is of greater importance then all other things in heauen and earthe The Father Caluin l. 1. Instit c 13. n. ● Lib. ad Valētin Gētil Epist 2. ad Polō Och●m Dialog l 2. toto dial 19 20. Ed. Rogers cont familiam ●ōdinis an 1579. art 24 25. 26. Luth. in Enchirid precum 1543. Cont Iacob ●atom Beza ep 81. Symler an 1560 in vita Bullingers ●ol 33. Bredembach l. 7. c. 19. 9. They misbeleeue the Father who acknowledge noe Trinitie Such is Caluin saying he would the name of Trinitie were buryed and the prayer holy Trinitie one God haue mercie vpon vs to be barbarouse and impropre reiecting out of his prayer books the clause glory be to the Father Sonne and holy Ghost Suche was Ochin now a Turke but befor one of the Apostles of England in K. Edwards dayes saying the name of Trinitie to be a Sathanical name Suche is the familie of loue reiecting the Trinitie and diuinitie of Christ as papistical fictions Such was Luther disclayming the forsayd prayer holy Trinitie c. and saying that his soule did detest the woord homoousson or consubstantial betwixt the persons in the holy Trinitie Such were the Seruetians tearming the B. Trinitie a three headed Cerberus or hell hound Such the solemne legation of all Caluinists in Polonia to Zurick and Geneua to haue the mysterie of the Trinitie abolished Such was the Caluinian Synod at Vilna anno 1589. May 11. by publick decree forbidding ministers in sermons to mention the name of Trinitie Secondly they misbeleeue the Father Caluin l. 1. Instit. c. 13. n. vlt. Ibid. n. 13. 23. 24. Melanct. loc com an 1539 fol 8. 10. 1545. fol. 53. 1558. loco de Filio Symb. Athanas. who with Caluin affirme it foolishnes to thinke that God the Father doth continualy begett his Sonn Wheras by his continual vnderstanding he must euer produce a woord which is the wysdome of the Father and his Sonn Thirdly all they

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

whom they will approue Ennius Adulatores qui cum fortuna mutant fidem quique siccatis dolijs diffugiunt the flattrers who as Ennius sayd with fortune do change their fidelitie retiring when the barells are emptie Constantius a most famous Emperor and father of Constantin the great Arrian lib. 2. in Alexandrum considering these flexible parasits to be as Arrianus affirmeth aeternam regibus perniciem an euerlasting destruction to kings as feeding their eares with lies their eyes with hypocrisie and their vnderstanding with error he to be free from them vsed this most industrious and prudent stratagem Wheras he only in mynd fauored Christians it neuer being knowen but that he worshipped idols as all Emperors befor him vsed he summoned all Christians of his Court Euseb l. 6. c. 32.33 l. 7. c. 10. to his presence To whom they being assembled he sayd Wheras many of you or all do despise the worshipp of our Gods and follow Christ this is now to aduertise you that ether you must renownce your Christianitie or departe from my court Take therfor in this place your choise ether to accommodat your selues to my appointments and then separat your selues on this syde or persisting obstinatly in your profession remoue your selues to that syde Diuers renownced suddenly and shamlesly their religion But the most of them present cōstantly professed their fixed resolution to be rather not only to loose the Emperors fauors but also their very liues then to abiure their Saluiour Which being perceaued by the Emperor conuerting him selfe to the Apostats he sayd you wretched Miscreants that haue for vncertain expectation of base fortunes falsified your fayth to God I can neuer but expect faythlesnes from you toward me And therfor instantly auoyd out of my sight and compagnie Contrarywyse you others remaining loial toward your God I elect you as most trustfull about my person and fittest to be which afterwards he fullfilled toward them placed in all offices of trust in the common wealth What would this most iudicious Emperor haue done yf he should be hould so many Catholicks with Clisophus to counterfet lammes because K. Philipp of Macedonie limped with Carisophus to offre his face to K. Dyonisius his spitting protesting that his spetle seemed to him as sweete as honie With Lelius to offre to Cesar to forme and deforme him selfe to euerie fashion and fancie and for his sake to be readie to teare his brothers brest to out his fathers throat to murther his wyfe yea Dispoliare Deos ignemque immittere templis God to dispoile and temples all to burne Iucan Doubtles he would disclaime and disauow them for being of his cowrt or with whom any honest man might couet conuersation So would Frederick the third Emperor who being demanded of all his fauorits whom he most affected did answer S. Greg. l. 1. ep 33. such as feare me no more then God almightie According to which sayd S. Gregorie the greate he wil be only faythfull to thee that loueth thee more then thy gifts Wheras therfor sayth the wyse man wickednes is timorous Sap. 17.11 and giueth testimonie of condemnation for alwayes the troubled conscience forthinketh cruel maters whereas such fickle and faithles frends do fynde as the prophet sayth that they had putt a lie for their hope Isa 28.15 wheras they approue the certaintie of holy Iobs saying Iob. 3.13 The hope of hypocrits shall decaye and of Salomons The hope of wickedmen shall perish Prou. 10.28 can you blame them to be of heuie hart and contenance Can you blame him to be heuie pensiue and almost frantick whose state the forsayd holy Iob thus specifieth Iob. 15. The sownd of terror is alwayes in his eares and although it be in tyme of peace yet he alwayes expecteth some treason against him He beleeueth not that he can rise againe from darkenes to light expecting on euery syde the swoord to come vpon him When he sitteth downe to eate he remembreth that the day of darkenes is readie at hand for him tribulation terrifieth him and anguish of mynde inuironeth him euen as a king is inuironed with soldiours when he goeth to warre S. Chrysostome aueareth this description saying of one hauing such hellish conscience S. Chrys hom 8. ad pop Antioch His accuser he alwayes carieth about with him and as he can not flie from him selfe so nether can he escape from the inward accuser by which he is continualy persecuted and scourged with incurable ierkes O miserable plight wherby that endles worme doth butcher and gnaw the mynde Qualiter in Scythica relegatus rupe Prometheus assiduam nimio gutture pauit auem Martial l. 1. As loues owgly gorged bird in endles need on Prometh bownd on Caucas rock doth alwayes feede Not so the quiet conscience not soe The secure conscience sayth the holy Ghost Prou. 15.15 1 Cor. 1.12 1. Ioan. 3.21 is as a continual banquet The testimonie of our conscience is our glorie When our conscience doth not reprehend vs we haue confidēce with God As yf it should be sayd when securitie of conscience wanteth in liew of banquet their is a continual loathsomnes When the testimonie of conscience is not good but reprochfull for glorie is to be expected confusion When the conscience doth not defende but reprehend for confidence incrocheth dispaire According to which sayth S. Augustin S. Aug. in praefat Ps 31. in Ps 34. He whom the guilt of conscience doth pinch retireth back from hope and hopeth nothing but dispaire Blessed therfor they whom other mens harms do make to be ware and who by the anguish of these Cains by the perplexitie of these Antioches and by the dispaire of these Iudaes do eschue the guilt of conscience by which anguish of mynde perplexitie of thoughts and dispaire of saluation are ingendred Afflicted Catholicks 9. VVe can not conceaue by what means it happeneth but true we fynd it that such is the deceit of our Impugners as they preoccupat so the eares of his Maiestie that our informations our agents and our suffrance can not attaine to his knowledge Nether are any found that dare repaire to declare our Calamities to him our former Agents being imprisoned and not daring to auowch the answer that his Maiestie gaue vnto vs vpon our sute of indemnitie for our being Catholicks which was say they that we should not be molested yf we would be loial for our ancient vnuiolated profession VVe are assured manifoudly that nether his Maiestie alloweth the hondred part of our vexation nor his Deputie or the cheefe of his Cowncell but only that it is inflicted by hongrie vpstarts and in particular the President of Monster the cheefe Iustice c who as they impiously molest vs so they slanderously suggest by all lykelihood all misconceits against vs and as we sayd befor therby preuent all our declarations of their persecuting vs that ether they are not heard or at least