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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	defence_n	456	3	9.7158	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

protecti The wodd on which the holy body of Christ was placed and Crucified why do all the world so striue to haue it as they that can purchase any parcell therof they inclose it in gould men and women and hang it on their necks being therby thought honoured and riche defended and protected What say yow was that gowlden mouthed Father and Reuerend Chrysostom a Papist or a Protestant was our deuotion in his opinion but simple foolishnes trash c I could long swymme in this plentifull mater of the reuerence and deuotion toward Crosses from the Apostles tyme vpward hauing all godly Fathers and doctors to beare vp my chynn yf this one testimonie of S. Chrysostom by M. Rider commended did not seeme bastant and powerfull to disproue his bare wyse accusation and had I not to treat agayne therof in the article of Images but because he is in Irlād and that it may be knowen of what religion owld Irish men were I will giue one testimonie beyond my woord out of Coelius Sedulius by his owne inscription knowen to be Scotus Ibernensis a Scot of Irland saying in Carm. Paschal Neue quis ignoret speciem Crucis esse colendam That none mistrust the forme of the Crosse to be adored As for Agnus Deis it is to be considered that the Gentils or Infidels vsing to hang at their necks certayne stamps or cownters with filthie dishonest shapes to defend them against charms and incantations as appeareth in Varro him selfe Varro de lingua latina lib. 6. it seemed good to Gods Church since that such as were conuerted would not easilie quyte this forsayd follie to change superstition into religion as by lyke occasion was done for candles on candlemass day Vide Baron tom 1. pag. 606. and certain feasts conuerted to Gods honour that they might not be retayned against his honour Therfor in remembrance that we were redeemed by the lamb of God that taketh away the synns of the world who liued a virginal and innocent lyfe for our example and by his death sanctifyed our sowles by the spiritual vnction of the holy Ghost Vide Petrum Maffeū in 7. decretalium was by Christs sacred Spowse framed in resemblance of all these an image of a lambe in whyt virgin wax tempered with holy oyle Such image is called an Agnus Dei. Of which sort when to Charles the great was presented one by Leo the third he receaued it as was his dutie no otherwyse then a pretious treasure With no lesse pietie and deuotion also did the Emperor of Constantinople receaue one from Vrbanus the fift proceeding against it in a Solemne Procession of the Clergie and Laitie and carying it in a triumphant godly honour into the Citie These Emperours although very ancient were simple foolish Papists accompting such trashe in Protestant estimation and such sacred ressemblances in Catholick opinion worthie of all regard and reputation Should God almightie be so changeable as in the owld testament notwithstanding his forbidding to honour idols yet so to allow deuotion toward remembrances of his benefits as to honour Dauid for his pietie toward them and to punish 5070. Bethsamits only for curious viewing of them Oza for presumption to touche the case of them and now may not abyde remembrances of farr greater benifits performed by his deerly beloued Sonne but that they should be in his sight simple foolish trashe He that aduiseth nothing more then to haue vs remembre him and to place him as a memorial vpon our armes and harts therby to be euer in our eyes and vnderstandings he that for all greatest benifits fulfilled toward the Israelites admonished to erect monuments and holy dayes to retayne them in the minds of posteritie is he now lesse louing toward him selfe hath he now repented his courses and is become opposit to them that by external signes retayne his gifts in gratefull representations how farr against reason hath synn and heresie blinded and transported reasonable men to suspect God to be changeable in his proceedings because them selues are inconstantly variable So they that are borne against the streame do esteeme them selues stidfast and both the shore and townes and towers to moue by the mutabilitie of them selues Of holy Bread S. Paulinus and S. Hierome S. Paulinus in epist. 8. Hieron in v. S. Hilar Osbernus in v. S. Elphegi Conrad in in v S. VVolphelmi Theodoric in v. S. Hildegard lib. 3. c. 9. Metaphrast in Decembri in v. S. Marcelli Vide tom 3. Conc. l. pag. 569. and of later tymes S. Elphegus Archbishop of Canterburie S. Marcellus Abbot S. Hildegardis and many others haue affoorded so ample testimonie of the vertue and estimation of it that a thowsand Riders can not impayre the dignitie therof Nether can there be any thing more authentical then the forme of benediction therof vsed in Concilio Nannetensi Can. 9. in these woords O Lord our holy Father omnipotent eternal God vouchsafe to blesse this bread with thy sacred benediction that it may be to all health of body and sowle and a defense or protection against all diseases of sowle and bodye I would willingly haue all Catholick to hould it for a principal rule that were there no other authoritie to iustifie these holy hallowed things yet that they should esteeme them very gratefull to God by being impugned by such as M. Rider is For yf they did not displease and often displace Sathan he would not be so importunat in his followers to deride and disgrace them This rule haue I followed my selfe to my exceeding benifit to be more deuout toward such deuotions at which they are most discontented withall Catho Priests Lib. 8. cap. 5. Sozomen recounteth how a woman not beleeuing that Christ had transformed bread into his bodie was in danger by transformation of bread into a stone Rider 153. SOme such thing there is but you misse Sozomons words sentences and purpose and applie it still to your Host The priest told Sozomen that in giuing the Sacramentall bread to a woman shee tooke it in her hand and priuilie gaue it her maide behinde her which the maid no sooner toucht with her tooth but it turned into a stone Beleeue it that list and the print of the tooth is this day to be seene in Constantinople I pray you Gentlemen is this your Oste Christs bodie if it be as you teach but fie it is a false lie then were Christs bodie turned into a stone and to be seene at Constantinople vnder the formes of a stone as wel as at Rome vnder the formes of bread VVhether M. Rider or I Doe misreport the relation of Sozomen Fitzsimon 153. YOu haue gotten M. Rider the habit or facilitie and perfection of falsifying that now it is ingrafted in you as a second natural inclination It shal appeare now both toward Sozomen and the very sacred Scripture it selfe being both most shamefully corrupted The historie of Sozomen is thus

commendations by them vawnted Their confessor according to his dutie instructed them of the heynousnes of those crymes so effectualy that they being sorrowfull for their former lyfe they promised to abstayne heedfully for the future tyme from all disordre and particularly that they would nether lye nor forsweare in bying and selling In the beginning they fownd them selues somewhat interested therby vntill God had fully proued the firmenes of their resolution But after in small processe of tyme their trade customers and welth increased so exceedingly that they came to incomparable wealth So yf our Reformers could refrayne from the same offenses in vtterance of their marchandise in wryting and deale playnly without inhawncing glozing or returning their wares without detracting and belying the prouision sufficience and substance of their neighbours store or beguiling thus their customers I assure you thowsands more would peruse their stuffe and their traffique would be much amended 11. The fift position was this Rider That the Masse which now the Church of Rome doeth vse was not then known in the Church Maister Fitzsymon knowing or else he is ignorant in Durandus Durantus Guido and the rest of the Masse founders that it is impossible to prooue the Masse to be either Apostolicall or Catholicke that in the first fiue hundred yeares it was not hatched vnder the warmth of the Popes wings for then he was scarce Bishop of Rome but that is was to his owne knowledge patched vp in many hundred yeares after those 500 by sundrie Popes and therefore Maister Fitzsymon very wisely passeth the matter ouer without one text of Scripture to prooue it for knowing in his conscience that the Masse neuer came within the letter of Christs will he will not affoord it the least warrant forth of Gods word And for the Fathers that he alleadgeth I am sorrie that a man that hath so fluent a tongue should haue so bad a minde to wrest the Fathers so speake that after their death which they neuer knew in all their life 11. Title VVhether the Masse novv vsed in the Church of Rome vvas knovven to the ancient Church M. Rider denyeth it to haue bene knowen Fitzimon befor Innoncent the thirds tyme. But in the two bookes precedent euen the innocents may iudge whether such be not for the follie therof an Innocēts opinion and for the impudencie therof a sycophants protestation When that M. Rider had threatned befor as often appeareth so wonderfully the Masse that he would shew from first to all to be magick when he had promised to trauers it at the first occasion In 〈◊〉 caueat n. ●8 when he had taken vpon him as a litle after followeth that he had followed me closely in euery lyne woord sillable and leter then not only not to accomplish his threat not to imbrace this opportunite now offered not to produce one woord of all my proofes and to deny that I had alleadged any out of Scripture I know not what it is yf it be not to Ryde as fast as his titt can gallopp And that he may not ryde alone Luther hath sent this sentence as a foote boy to compagnie him Qui semel mentitur hic certissime ex Deo non est suspectus in omnibus habetur Luth. in Asser Teu ho. art 25. He that once lyeth he is not most certainly of God and in all things is to be to suspected As I sayd my treatise of the Masse will further totaly and seueraly for what parte soeuer therof you peruse it alone will discouer the forsayd ryding demonstrat not only M. Rider to be vntrue but that magna est vis veritatis quae contra omnium ingenia calliditatem sol●rtiam contra fictas hominum insidias facile se per scipsam defendet Seneca in epist great is the power of trueth which by it selfe defendeth it selfe agaynst all witts craft industrie and treacherous ambushes of men Yf denials were disproofs yf the dissembling our arguments were the dissoluing of them yf hypocritical protestations be allowed for lawfull pleadings then our cause and case will loose their processe But yf trueth may haue due regarde and proofs their deserued credit and right but a lawfull iudgemēt then falshod as a disguised queene vpon a stage the Pagent being ended wil be discouered to haue bene but a cowntrefett then dissimulation wil be vnmasked then woords wil be valued according the lightnes of their weight As I sayd my ●wo bookes of the Masse compiled vpon the occasion of such denials dissembling and delusions are committed to the regard of their trueth the credit of their proofe and the iudgement of their equitie Let them be accepted but according to desert and they and I will c●aue noe more nor others perhapp requyre greater satisfaction Rider 12. The last question was Of the Popes supremacie and whether the Pope of Rome hath vniuersall iurisdiction ouer all Princes and their Subiects in causes temporall and Ecclesiasticall VVith this Maister Fitzsimon dealeth as with all the rest and for the first part he saith that the Popes supremacie was acknowledged but tels you not within the first fiue hundred yeares and therefore is able to say nothing to that first part in question But impertinently misalleadgeth some Texts of Scripture spoken either touching Peters faith which he should hold not one word of his supremacie which hee neuer had And there hee would cunningly subborne the Fathers to prooue Peters pretended supremacie and the Popes vsurped supremacie but all in vaine for he takes them by the sound not by the sense as shall appeare Christ willing in sifting them if he dare shew them And for the second part of the position hee falls quite from the proofe of the Popes Iurisdiction to the largenesse of his possessiōs which was neuer in quest●on as Sicilia Sardinia c. here you see his weaknesse that cannot draw out of the Lords quiuer one shaft in defence of the Popes Supremacie 12. Title VVhether my proofs of the Popes supremacie speake of the first fiue hondred yeares 12. YOu haue sondrie euidences that M. Fitzimon Rider is nether lawfull Iudge nor witnes In this article it appeareth particulary in his denying it that Scriptures Fathers Protestants especialy the Centuriasts in great prolixitie do professe Yf there had bene no other proofs thē is in my first title to this Rescript what thinke you are not they alone a stumbling block to humble our Rider into the synke of confusion I will but quote the Centuriasts shewing from age to age the Popes of Rome to haue had and practised supremacie of the whole world Cent. 2. c. 7. col 139. col 770. 778. 779. 781. 782. c. 10. col 1262. and add to the forsayd proofs in my title a few more that euen those who are loath to conceaue M. Rider to be what he is conuicted may be as loath to dowbt of the mater that he contradicteth For euen by