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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	bless_v	breast_n	111	3	10.2286	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

holinesse it selfe the holier by your crossing but I hope you will not take blessing in this sence but ioyne with the Disciples and vs that blessing of GOD signifieth praising of GOD or praying to GOD for one man to blesse another is nothing else but to praye for them and to beseech God that he would blesse them that is defend them protect them and be mercifull vnto them So Isaack blessed Iacob and Iacob the sonnes of Ioseph And so the LORD commaunded Moises to speake to Aaron and to his Sonnes saying Thus shall yee blesse the children of Israel and say vnto them The Lord blesse thee and keepe thee the Lord make his face to shine vpon thee and be mercifull vnto thee c. A Christian patterne not onelie for Priests but also for Pastours and Parents dailie to practise the one for his flocke the other for his familie yet both in the Lord from the Lord. Which blessings are deriued from Gods mercies hang not on the ends of Priests fingers Again you see blessing is praying with the mouth not crossing with the fingers as you vainlie foolishlie make your Ghostlie childrē beleeue that if you crosse them with your two fingers and a thumbe they are pardoned for their sinnes past and preserued that day from future daungers and euil spirits Which fingered blessing of yours is as powerfull to pardon sinne and feare away spirits as three sups of the Challice is to cure the chinne-cough This blessing was commaunded by God to be practised by Aaron the High-Priest and the rest of the Priests vpon Gods children but how far your blessing differs from this the simplest may iudge For first God commaunded this blessing the Pope your blessings This was by mouth onely yours with some mumbling wordes and charming crosses with your fingers This blessing was a prayer to desire God to blesse and you teach that in your breath and fingers there is a power a certain working or impression of some blessing vpon them by meanes of your said mumbling and crossing But your Priests agree with Gods Priests and your blessing with fingers with Gods Priests blessings with prayer of the heart and mouth euen as well as trueth and falsehood light and darknesse superstition and religion Christ and Belial And if the Catholiques will but diligently read this commandement of GOD giuen to the High-Priest and Priests in this place touching the manner how they should blesse Gods people I am resolued that few Catholiques in this kingdome heereafter will kneele at your feet or beg at your hand any finger benediction or crossing because is hath no warrant from Gods word and therefore ten thousand of them not worth a farthing How the Priests blesse the Sacrament You crosse the cup or Challice with a set number of crosses and gestures sometimes blowing ouer the Chalice sometimes crossing it sometimes hiding it that none must see it then ioyning and disioyning of your thumbe and two fingers with manie moe such Apish toies childish trickes and charming prankes which haue neither foundation nor relation to Christs actions and institution How the Preachers of the gospell blesse the bread the cup. But we in administring this holy Sacrament confesse the greatnesse and grieuousnesse of our sinnes that can no otherwise bee pardoned but in Christes bloudie and bitter passion and wee giue thankes to God for Christs blessed obedience to the shamefull death of the cursed crosse by which he hath satisfied Gods wrath and wrought our reconciliation in the bloud of the same and continue this Sacrament as he instituted and commaunded in reuerence and rememberance thereof without addition alteration or subtraction And pray that our vnworthinesse and want of faith hinder not our spirituall vnion reall presence with Christ which is offered in the word of institution and sealed in the right receiuing of the Sacrament This is the force and effect of this word Blesse the true vse wherof Christ by his practize deliuered the Primitiue Church Fathers and we imitate Now whether your blessing in the Sacrament and your blessing by crossing the people or ours come neerer to Gods word and Christs practize let the best minded to Gods truth iudge and then with GODS trueth ioyne Thus much for your Addition misunderstanding and misapplication Now to your Omission or Subtraction of a whole verse Omission or Subtraction You bring for proofe of your carnall presence the 26. verse and the 28. verse Caluin procedeth further Caluin 1. Cor. 10.16 Iewell cō Hard. art 1. diuis 9. pa. 23. confuting Erasmus and all others who indeuoure to confound as all one blessing and giuing thanks Iewell telleth that the meaning of Christs woords Hoc facite is take ye bread blesse it breake it and giue it in my remembrance Now to my thinking reason would haue aduised our aduersaries to haue made a clean contrary inference that yf the greeke vsual woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue thanks be some time and especialy in our controuersie taken to blesse that the propre woord to blesse especialy to so solemne a ceremonie ought not to be taken only to giue thancks Somewhat also must be said of the blessing by making Crosses least M. Rider applaud to him selfe for not haueing disaduantage in any thing he hath propounded First then euen by Scripturs is it manifest that when the angels were commanded to marke Gods especial elected Ezech. 9.4 Niceph. l. 2. c. 42. Basil l. de Spiritu sancto c. 27. Tertull. l. de corona militis Athanas l. de incarnat verbi Hieron ep ad Demetriadē epist 128. August tra 18. in Ioan. Cyrill 4. Catech. Illuminat Chrysost hom 21. 27. 36. ad pop Antioch Ambros. Serm. 45. August serm 19. de Sanctis Idem trac 118. in Ioā vide Gretserū de Cruce l. 3. c. 6. Hieron ad Pam. ad Rustic in vita Hilarion Antonij August epist. 59. lib. 22. de ciu c. 8. Beda in hist Augl l. 3. c. 26. the marke or character to haue bene the leter thau or our leter T. in their forheads which is a perfect Crosse to all mens eyes Also by relation of Nicephorus of S. Ihon Euangelist Vbi se signo crucis muniuisset in monumentum descendit When he had fortified him selfe with the signe of the Crosse he discended into the monument S. Basil and Tertullian affirme to make the signe of the Crosse to be an Apostolical tradition Tertullian Athanase Hierome Augustin Cyrill of Hierusalem Chrysostom Ambrose and all Fathers without exception doe exhort and aduise all Christians at rising appareilling washing sitting eating at euery action and tyme to arme them selues with the signe of the Crosse as propre to Christians Wherof saith S. Augustin Hoc ad victoriam prouehit hoc veneficia destruit omnia daemonum machinamenta ad nihilum redigit this aduaunceth our victorie this distroyeth witchcraft and frustrateth all attempts of the deuil Without which saithe

absurdly confesse that not onelie the wine is transubstantiated changed into Christs last Testament but that the challice or cup is transubstantiated into his last testament is his testament substantiallie properlie and realie the accidents of the challice onlie remaining that is to say the height depth weight colours c. Of his cruel threat against the Masse Fitzsimon 88. I Trust M. Rider you will not be so ill as your woord Will you shew in all the masse from the first woord to the last ther is nothing but magical superstition heresie and idolatrie Is the Psalme of Dauid Iudica me Deus the song of the Angels glory be to God on high all the Epistles and Gospells being parcels of scripture the creed of the first Concil of Nice the institution of Christ our Lords prayer which are all included betwixt the first and last woords of the masse but ether superstition or heresie or idolatrie What sparke of Christianitie could be in his brest what hands could wryt that Dauid the Angels the Euangelists and our deere Lord and Saluiour Iesus Christ had committed superstition or heresie or idolatrie For it is impossible to proue all from Introib● to Ite missa est to be such vnlesse also this other sauage blasphemie against Prophets Angels And the Lord of all Saincts be infallibly proued But soft M. Rider your tyme is not yet come to abolishe iuge sacrificium Dan. 8. v. 12. c. 12. v. 11. S. Iren. con her l. 4. c 32. S. Chrysost ho. 49. in Math S. Hippolyt orat de consum saeculi Isa 16.6 the dayly sacrifice which is reserued as the Scripturs and Fathers affirme to Antichrist and yet not to abolish it but that the frequent vse therof shal cease in his tyme. Of M. Rider and euery other petty aduersarie of the Masse may be applyed the saying of the Prophet Isaie Superbia eius arrogantia eius indignatio eius plus quam fortitudo eius his pryde his arrogancie and his indignation is more against this inuincible sacrifice then his strengthe For hell gates can not preuayle against the faith whose principal act and obligation is this sacrifice of the Masse I trust in Gods mercie befor I dye to iustifie the least sillable and parcel therof against the sayd gates and all therto belonging which is a contradiction of what M. Rider threatneth Rider 89. Now if you cannot denie a figure in the challice how dare you for the like or worse inconuenience denie it in the bread This you thought to omit hoping thereby to couer this your error But it was ill done to deceiue the Catholicks who so liberallie relieue you and so dearely haue loued you And wheras you translate challice for cup telling the people that the challice consecrated by you is holier then other vsual cups and that Christ vsed in the institution a challice and no vsuall drinking cup. 89. Here is an argument that ther is a figure concerning the cupp Fitzsimon ergo also concerning the bread I aunswer owt of S. Augustin S. August c. 31. Super Genes ad lit l. 11. For the translation of one woord the whole sentence owght not to be taken figuratiuely As for example of the new disciples going to Emaus is sayd their eyes were opened which is to be vnderstood figuratiuely for they were nether blynd wynking nor a sleepe befor but the residue Luc. 24. that they knew Christ c. is to be vnderstood properly and literaly In this point of M. Rider Besa in c. 26. Mat. v. 26. because the cupp standeth for what is in the cupp as Beza confesseth vulgata trita omnibus linguis consuetudine loquendi in the common meaning of all tongs litle or nothing differing from a propre speeche Math. 26. Mar. 14. as also because by two Euangelists Mathew and Marke it is specified expresly in a literal and propre sence by thes woords This is my blood of the new testament no such mater being obserued of bread but all circumstances precedent concomitant subsequent manifesting the literal and propre signification therof ther is no sequel or censequence in the world in the forsayd argument For the liberalitie of Catholicks toward vs it being sayd of exorbitant enuie I leaue to the prophet Ezechiel in his 24. chap. 18. and 19. verse to replye vnto it 90. I say in saying thus you shew your self ignorant in the Greek tongue Rider wherin Christ spake it the Euangelists writ it Poter●on for they all so hath Paul but one vsuall word which signifieth a vsual drinking cup and no charmed Challice as you ydlie vainly informe the Catholickes And now to your 27. verse which you would couple to your 24. verse which thus you recite very corruptlie who so doth eate vnworthelie c. shall be guiltie of the bodie and bloud of the Lord but if you had meant plainlie and trulie you should haue recited all the Apostles words in this manner whosoeuer shall eate this bread and drinke this cup of the Lord vnworthelie shall be guiltie of the bodie and bloud of the Lord. VVhether Chalices were aunciently consecrated and of what matter they were made 90. I Tould you often Fitzsimon you would carry your emptie cruse so oft to the greeke streame that it would come home broken What did Christ euer speake greeke In what greeking will all scholers thinke your head to haue bene that will reade this Certainly Christ Sonne of the B. Virgin borne in Bethelem liuing in Palestim or Iewrie suffring by Hierusalem was neuer yet sayd by any of reading or reason or wanting reading and reason to haue spoken greeke Without further hissing at it so many other no lesse The 82. vntuth yea farr greater occasions presented to do the lyke let it stand for the 82. vntrueth and so remayne Yet this appeale to the greke is not so to be dismissed First our aduantages in the greke are specified and assuredly proued in the preff of the Remish testament So that they are superfluous to be repeated by him who followeth greatest breuitie and escheweth borrowed ornaments Secondly who are not the Adders mentioned in the psalmist may vnderstand that nether greke nor latin but willfull corruption is the cause of sectarists excepting against the sacred Scripture now in this lāguage now in that As for exāple in their Bibles of the yeares 1579. 1580. nether greke nor latin obtayned of them to putt S. Pauls name befor the Epistle to the Hebrues Some time againste Greeke and Latin they demaund to what purpose should the holy Ghost or Luke add this Some time against Greeke and Latin Beza Act. 8. v. 26. they confesse wilfull deprauation as Beza Mat. 10. v. 2. anno 1556. against the primacie of S. Peter And Luke 22 v. 20. Calu. l. 4. Instit c. 14. n. 26. l. c 3. n. 10. in Ps 58. against the real presence as also Acts 3.21 and

what they teache and pretend That Ministers may excommunicate the greatest Prince pag. 113. That he that is excōmunicated is not woorthie to enioy life vpon earth ibid. That it were good that rewardes were appointed by the people for such as kill Tyrants as commonly there are for such as haue killed VVolues or Beares ibid. Doctor VVhitegift saith of them that they seeke to transfer the authoritie of Pope Prince and Bishop to th●m selues and to bringe Prince and Nobilitie into a verie seruitude pag. 159. That Puritans seeke by degrees to be ridd of all lawes of all authoritie and to haue all thinges subiect to their Consistorian Discipline pag. 200. The definition of a Puritan by one Butler of Cambridge pag. 221. A notable Description of the deepe Dissimulations and Hipocriticall proceedinges first practized by Puritans to gett them selues into the fauour and good liking of the people pag. 221. 222. How Puritans dispense with them selues to dissemble cheate and counterfett to take all Ecclesiasticall degrees and to practize all Ceremonies of Cappe Tippet c. to remayne in their offices and places of promotion pag. 231. Of the Puritans hiperbolicall commendations and setting foorth of their Discipline pag. 223. Rene●her saieth that the polliticall Empyre is but a lower and inferior benche to the Consistorian Discipline ibid. The Puritans appeache Kinge Iames of periurie because he dissaloweth their Discipline pag. 224. Puritans Caueat th●t no names be vsed which sounde ether of Paganisme or Papistrie pag. 228. The holie Consistorian Discipline of Puritans borrowed from a Iew named Cornelius Bertram pag. 272. Caluin teacheth that as soone as a man is illuminated with the knowledge of the truth instantly he is freed from all obligations of obeyinge ether Church or Prince Replye pag. 112. PVRITANS What the Kinges Maiestie doth censure of Puritans and what sundrie of the Reformers them selues doe say of them Barrowes saith th●y are pernicious Impostors presumptuous Pastors Iewish Rabbins Balaam t s dissembling Hipocrits Smel-feastes Apostats and souldiers of Antechrist pag. 161. Others th●y are pernicious Dreamers glosing Hipocrits with God fasting Pharisaicall preachers counterfett Prophets pestilent Seducers sworne waged and marked Disciples of Antechrist c. pag. 222. And againe they are perfidious and Apostat Reformers precise Dissemblers giddie and presumptuous Intermedlers in all matters publique and priuat watchmen ouer all actions pag. 222. The Kinges Maiestie speaking of them saith that the Puritanicall spirit is periured treacherous inhuman c. Replye pag. 16. 17. They are very pestes in the Church and commonwelth Reply pag. 70. No deserts can oblige them no oathes or promises binde them c. ibid. Againe saith he Yee shall neuer finde in no border theeues greater ingratitude and more lyes and vild periuries then with these frantick spirits Replye pag. 170. And Knox him selfe saith that nether can oath nor promise binde any such people subiect to the Euangile to obey and maintaine Tyrants ibid. pag. 70. 71. REALL Proofes for the Reall Presence both by Catholiques by Heretiques them selues Corporall and Spirituall presence not opposite pag. 37. 38. The remorce of Bucer Peter Martyr and Oecolampadius for hauing euer writen or bewitched any with the Protestants opinion against the Reall presence pag. 53. 54. Christ receiued with the fleshly mouth according to Luther pag. 10. VVith hart and mouth according to S. Aug. ibid. Our flesh is fed with the bodie and blood of Christ according to Tertul. ibid. He permitteth our teeth to be printed in his fleshe accrrding to S. Chrisost ibid. He dwelleth in vs corporallie according to Cyrillus pag. 11. By naturall partaking according to Ciril Alexandrinus pag. 9. The bodie and blood which the Apostles did behould and the Iewes did shed according to S. Aug. pag. 9. Reallie not Figuratiuelie according to Lyra. pag. 53. VVe receiue not only a Figure but the bodie of Christ according to Theophilact pag. 53. Not significatiuelie but substantially according to S. Anselme ibid. The true bodie taken from the Virgin and which hunge on the Crosse according to Innocentius pag. 66. The flesh assumpted for the life of the world according to the holie Caenons pag. 67. That which was crucified and which was buried ibid. That which tooke flesh of Marie according to S. Aug. ibid. That although it seeme horible to eate the flesh of man c. Yet that notwithstanding such seeming we both eate drinke the flesh and blood of Christ. S. Aug. pag. 84. That it is a fearfull thing for a man to deuoure his Lorde which neuertheles we doe in receiuing S. Aug. pag. 85. In forme is the fleshe of the woord of God true meate saieth Origen pag. 89. Him selfe is receiued into the breast saith Clemens Alex. ibid. The same is proued by Caietan pag. 100. By Lanfrancus pag. 106. By S. Ambrose pag. 131. By Bucer pag. 132. By S. Chrisost pag. 174. By S. Cyril pag. 136. By S. Leo. pag. 286. By S. Martial pag. 289. By Anacletus pag. 289. The Reall presence fortified and confirmed by the Confessions of all chiefe Protestants and those the most approued of all the worlde pag. 303. By Berengarius ibid. By VVickliffe ibid. By Iohn Husse ibid. By Hierom of Prage ibid. By Oecolampadius ibid. By Bucer pag. 304. By Caluin ibid. By Sir Iohn olde Castle pag. 305. REBELLION Of the Insurrections Rebellions of Puritans against their Princes of the infinit deale of blood which hath beene shed thorough this occasion Muntzer taken and executed and aboue a hundred thousand of his followers slaine in Rebellion against their Princes pag. 218. In ciuil warres in France in the space of three yeares not so few as a hundred thousand men weere ouerthrowne pag. 218. Of Puritans incensing the people against the ciuil Magistrate and of the answere of two Puritan Preachers in Stamford to the L. Superintendent of Lincolne opposing him selfe against their publique Puritanicall fast pag. 223. The Rebellious intentions of Puritans openly certified by sūdrie of their owne bookes intituled Martin Mar-plelat Mar-Martin VVoork for the Cooper The Counter-cuffe An epistle to Huffe Ruffe and Snuffe Hay any woorke Myles Monop c. pag. 224. A Description of the bloodie spirit of Lutheran and Caluinian Ministers Sturmius sayeth they condemne banishe and nayle to the Crosse whom they please Replye pag. 81. That if the Magistrate would but for three dayes lend them the swoord would ensue c. ibid. Lanoy incensed the men of Rochell to iterate their Rebellion against the Kinge Replye pag. 112. RESVRRECTION Luther saith of Caluinists that it is certaine they tend to manifest Apostacie concerning this Article pag. 16. Villagaignon of the Caluinists the hope of life not to belonge to the bodies but to the soules ibid. Almaricus one of Foxes Martyrs held that there was no Resurrection of bodies pag. 161. Others that no soule doth remaine after death pag. 162. At Geneua to destroie Purgatorie they would haue decreed the soule