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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

Christianitie but was of our religion Prou. 18. Impius cum in profundum venerit contemnet the impiouse man when he cometh to the depth of impietie he contemneth what trueth he contradicteth what falshod he mantayneth saying as befor I sayd in his mynde Populus me sibilat at mihi plaudo ipse domi all men shout at me Horace l. 1. Sat. 1. yet I applaud to my felfe in my home in my priuat conceit in my self pleasing fancies Eightly they impugne this article who in th' other extremitie to haue a visible Churche remass collect all sorts of Sectarists into one consenting congregation Such is Crispin Hamsted and Fox In whos monuments especialy of Ihon Fox how all sorts of malefactors are raked and assembled together and as discordant sectarists as euer weare Catts and doggs intermedled appeareth abundantly in the late learned books of the three conuersions of England of the hunting of the Fox c. by N. D. authoure of the Ward-word What communion they had shall also appeare in the next Article For conclusion sweet and true is that sentence S. August tra 33. in Ioan. of S. Augustin Credamus fratres quantum quisque amat ecclesiam tantum habet Spiritum sanctum as muche as euery one loueth the Churche so muche he hathe of the holy Ghost By which appeareth that these articles are not impertinently vnited by some in one The 10. Article of S. Symon The communion of Saincts the forgiuenes of synnes 19. Wheras by this article ther should be a comunication and vnitie betwixt the ould and new and the liuing and dead Christians in faythe hope and charitie in Sacraments in ceremonies in succours in all concourse they impugne this article first who denye all correspondence betwixt the saincts in heauen and men in earthe as also they impugne scripturs to be produced in our controuersie of the inuocation of Saincts conformable to this sayd Article Secondly they are disproued by this Article who are in deepest and most irreconcilable discords among them selues in the specifyed points Such to be all late pretended reformers one against another is now to be demonstrated in general and in particular Lutherani inquit Sturmius libris publicè editis Sturnius de ratione contradict incundae pag. 24. Ecclesias Anglicanas Gallicas Belgicas Scoticas Helueticas tanquam haereticas condemnant eorum matyres martyres Diaboli vocant c. The Lutherans quoth Sturmius in their published boooks do condemne the Churches of England Epitome colloq Maulbrune an 1564. pag. 82. Fraunce Flandres Scotland Zuittzerland they call their martyrs martyrs of the Deuil c. Agayne quòd scribunt Zuingliani se à nobis pro fratribus agnitos id tam impudenter tantaque vanitate ab illis confictum est vt illorum impudentiam mirari satis nequeamus Nos verò vt in ecclesia locum illis nullum concedimus ita etiam pro fratribus minimè agnoscimus quos spiritu mendacij agitari deprehendimus in filium hominis contumeliosos esse what the Zuinglians wryte that they by vs are accompted brethren that is so impudently and vaynly forged by them that we can not sufficiently admire ther impudencie For we as we accompt them not in the Churche so also do we as litle repute them our brethren whom we fynde transported by the spirit of falshod and to be contumelious against the sonn of God The Caluinists weare not slack in requyting Lutherans Schlusselburg Theol. Cal. l. 3. a●t 6. Ioan. Iezlet Zuinglio Caluinista l de diu tur bel 1 Eucharistici pag 25. 80. as is euident by Schlusselburg saying Quod Caluinistae nos Lutheranos volunt habere pro fratribus quos tamen vt haereticos damnant The Caluinists would accompt vs Lutherans as their brethren whom notwithstanding they condemne as haereticks And so betwixt them saith Iohn Iezler Litigandi scribendi declamandi disputandi condemnandi excommunicandi inter Lutheranos Caluinistas nullus est finis Ther is no ende of chyding wryting accusing disputing condemning excommunicating betwixt Lutherans and Caluinists Idem ibid. pag. 79. In the yeare 1555. quoth Iezler the K. of Denmarke the stats of Hamburg and Maritimal cities vnder great penaltie forbad any lodging to be permitted to the Sacramentarians For breefe resolution in this matter cōsider according the narration of Vtenhouius being him selfe one among 175. Flemishe Frenche English Scotish and Polonian fugitiues in Queen Maryes dayes vnder the conduct of Lascus superintendent ouer the congregation of strangers in England how first after long tossing on sea and other incommodities of nauigation they came at lengthe to Coldinga in Denmarche Wher haeing exhibited a most lamentable supplication to the King being Lutheran First they could not obtayne any allowance to vse their religion secondly haueing receaued a gift of a 100. crowns and their charges defrayed they could obtayne no aboad for ould or yōg sick or hole but must haue suddenly in the depth of winter departed yea although some women expected howerly ther tyme of trauayle Ariued at Hassne Ioan. Vtenhouius in sua simplici narratione de instituta ac demum dissipata Belgarum altorumque peregrinorum in Anglia Ecclesia ther also Palladius superintendent informed of their profession notwithstanding their pittifull inplorations of compassion and declarations of the tempestuous weather the sharpnes of could the seas and lands couered with yee the cryes of women in trauayle Childrens whynings and ould mens weaknes yet noe respit nether of a moneth or weeke but only of three dayes would be afoorded to dwell euen without the gates Exclamations and thundring threats of Gods angre against suche hardnes of hart would not auayle but that the master of the shipp was commanded vnder payne of death by noe means or contrarietie of wynds to stay any longer then eight a clock on the third day and neuer after to returne Altogether lyke intertaynment had they at Rostoc by George Riken at VVismar by Henning Lubec by Peter Briccius at Hamburg by VVestphalus being hunted out of their Inns spitted at in streats repulsed with all disdaynfulnes not without as detestable crueltie in the Lutherans as publick and manifest detestation of their profession who were soe hatefully eschued The most apparent demonstration of their eternal discords is that partly to auoyd this heynouse imputation of being thus deuided partly by authoritie of princes the kings of Denmarke Sweuland Norwey the Duks of Saxonie Lunebourg Pruss Brunswick Vide Bellum 5. Euangelij cum Ministromachia Intremangerie librum nullus nemo Vlenbergij causas c. VVitemberge Deuxponts the Marquis of Brandenbourg Lansgraue Hessen the Earls of Palatinat Mansfeld A●halt c. Being desirouse to see some setled forme of beleefe mutualy agreed vpon they cōmanded sondry and diuers tyms these reformers to assemble into a Synod or Cōgregation and by all means possible to ioyne in a fraternal attonement So then they mett at Souabach Smalcald

brotherly helpe to M. Riders consolation by thes woords of Christ the new testament in my blood Math. 25.40 For a testament is not a testament till the partie dye And Christ at his supper dyed not otherwyse but mysticaly as in sacrifice therfor yf ther was a testament made such sacrifice is to be confessed Will you haue Christ him selfe manifest his making the new testament at his supper Why then at it he sayd mandatum nouum do vobis Ioan. 13.34 a new law I giue you Marke this sequel vpon this planted foundation Christ by confession of greatest protestants made his testament at his last supper and M. Rider accordeth therto confessing him in this present place and numbre to haue made his last will bequeathed legacies c. Well then I inferr both that he shedd or deliuered his blood at this table and also that he sacrificed him selfe which in effect is all one For by M. Riders confession among his legacies Ad Hebr. 9.22 at his supper one principal is the remission of our synnes But S. Paul saith Sine fanguinis effusione non fit remissio withowt shedding of blood ther is no remission Ergo or therfor Christ in his supper shed his blood by which he bequeathed such legacie of remission of synns Now yf Christ as M. Rider sayd in the precedent number could not clense his synn without death and yet that at his supper he bequeathed vnto him by his last wil remission of synns of both guilt and punishment as is saith he pronounced in the Creed wherof others may be iudges whether he vnderstand his Creede or noe considering that to this day all mortal men do feele the punishment at least of Adams guilt to be vnforgiuen as to one not only well knowen by him but also well beloued of him as his yonger brother they are his owne woords It must followe that Christ was sacrificed I mean incruentally to his heuenly Father at his last supper Ad Hebr. 9.16 both for his making then his testament vbi enim testamentum est mors necesse est intercedat authoris for wher a testament is it is necessarie the deathe of the testator happen as also for shedding his blood and fullfilling all figuratiue sacrifices of the owld law in which the blood was not only shedd but also the things sacrificed were first putt to deathe yet this shedding of blood is not to be vnderstood in any other then in a mysticall and impossible maner No body hathe ingaged M. Rider to confesse this trueth but him selfe Wherfor yf his pew-fellowes exclaime at him and say that he hath confessed the true shedding of Christs blood substantialy although not in propre forme but only vnder the forme of wyne vnderstanding by shedding only the powring therof into the mouthe of the Apostles at his Supper and also the Sacrifice of Christ therby which is the Masse without which his blood could not then be shedd nor his testament had bene auaylable for nondum valet dum viuit qui testatus est Ad Hebr. 9.17 it is not of force while the testator without all death mystical or corporal liueth and therby ratifyed all papistry and confownded all protestantcy and which might seeme most absurd allowed a duble death of Christ one at his Supper another vpon the cross S. August tom 8. in Psal 61. Let him aunswer first for the residue out of S Augustin Occultari potest ad tempus veritas vinci non potest Florere potest ad tempus iniquitas permanere non potest Veritie for a tyme may be hydd but it can not be vanquished Iniquitie may florishe for a space but can not continue And to that heynouse doctrin of Christs duble death let him denye it hardely and say that at his Supper was only anticipated in an incruental and incomprehensible maner and mysticaly not in his propre forme but of bread and wine and without violence the same death which succeeded in a cruental violent maner as it was one the same lambe of God sacrificed in bothe maners first incruentaly after cruentaly In teaching this doctrin first he hathe it assured to him by the connection of Scripturs here produced Secondly by Musculus an arche Protestant Calu. in libell de caena de vera Eccles refor Zuing. to 1. de canone misse fol 183 ●iblia de Trinit l. 2. pag. 89. Thirdly by the ancient Fathers vniuersaly whom Caluin and Zuinglius testifye to establishe this incruental sacrifice And Bibliander certifyeth it was the vndowbted beleefe of the ancient Israelits that Christ would institute such a sacrifice in bread and wyne Therfor Gentle M. Rider reioyce at those sugred woords of Christ this is my blood in the new testament not faynedly or by dissembling those remote causes alleaged but for the riche treasure left perpetualy to Gods Church of so pretious a sacrifice wherby force is giuen to all bulls and pardons necessarie for remission of our synns In truth I had forgotten to calculate incident vntruthes in a long tyme yet now am constrayned to score vp at least the 81. grosse vntruth The 81. vntruth that we teache other remission of synns then by Christs testament My good Sir affoord vs some citation of such our doctrin according to your promise to alleadge booke leafe c. or elss we will thinke that we may lawfully say yow ryde c. 85. These deceiuers must be told as Peter told Ananias Rider why hath Sathan fild thy heart that thou shouldest lie not onelie vnto men but also vnto the holie Gost Acts. 5.3 In Ananias heart there was a wicked conceit in his practises a wicked deceit and for his reward a suddaine death You Chaplens of the Pope doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament Christes blood which I will deliuer particularlie if I be vrged but you are deceiued and so you deceiue them and because you would keepe them still blinde that they should neither see your deceit nor theyr owne daunger therefore you kept this comfortable clause from them The new Testament in my bloud whithout which there is neither remission of sinns nor sauing of soules Another comfort you conceale from the deuout meditation of euerie good Christian which is In rememberance of me We read in histories after Iulius Caesar was slaine Suetonius Plutarch Marcus Anthonius made an Oration to the people of Rome in which he shewed Caesars loue and painted out verie Rhetoricallie Caesars bountie to them while he liued but in the heat of his speech he made a pause shewed them Caesars robes sprinkled with his princelie bloud shed by the bloudie hand of his cruell and malicious enemies which when the Cittizens sawe remembring his loue presentlie they ranne vpon the murtherers and slew them Did the Cittizens of Rome being Pagans reuenge Caesars death vppon his enemies onelie remembring his loue and liberalitie Then

it is a name proceeding from meere folly of man that Carolostad vtterly reiected it and that you must be satisfyed with the woord of seale which sayth Bruce God and Christ haue giuen to his Apostle c. Only yf this had bene sayd befor not couertly but playnly and sensiblye we had neuer inueyed against your figuratiue Sacramēt Muscul in loc con c. de canan 2. pag. 327. but against your figuratiue seale And then according to Musculus had we bene neuer the nerer For seale is not fownd so conuenient to specifye your doctrin as appeareth by him in these woords the bread is the body of Christ nether naturaly nor personaly nor realy marke good M. Rider nor corporaly nor yet spiritualy agayne marke I pray you for in the 62. number you are shewed to be a falconer and therfor may obserue your game in your owne phrase nor figuratiuely good Sir attend nor significatiuely you will loose all your opinion yf you take not heede restat post haec omnia Westphal loc cit Clebitius in victoria veritatis ruina Papa●us Saxonici argum 12. vt dicamus panemesse corpus Domini sacramentaliter it remayneth after all these that we say the bread is the body of Christ sacramentaly So that this woord Sacrament is nethet allowed nor the woord seale retayned but Sacrament sayth Westphalus then only obserued when Caluinists may shift and lurk vnder it as in this case tearming it a brasen wall being at all other tymes disclaymed as noteth Clebitius Notwithstanding this foisting in of the new fangled woord Seal and enimitie against the woord Sacrament as else where against the woords Christ Churche Catholick traditions preests merit good woorks Romain real Trinitie consubstantial Crosse blesse c. Yet you shall behould our Reformer so Catonicaly to censure this lightnes as yf it had not bene his and his brethrens but our fault Sic curios simulant bacchanalia viuunt Yet mistake me not that I seeme to dissalowe the worde Seale in his naturall signification knowinge that it is founde applyed to Circumcision Gen. 17.10 Rom. 4.11 but what I indeuour is only to taxe this translation of wordes out of the owlde testament into the newe without al authoritie and occasion to prepare a way to exclude al Sacraments of the new testament by proouing them of no greater force then the ceremonies of the ould lawe with whom they agree in appellation P. Martyr 1. Cor. 11. His diuision of three sortes of faithe is borrowed out of Peter Martyr nothing belonginge to any matter in question S. Chrysost hom 45. in Ioan. nothing true and containing nothing needful to be refuted Lastly al his former discourse out of S. Chrisostom of treason by the violence toward the picture as much as toward the Prince in person although it ouerthroweth euery way image-breakers c. yet how it ouerthroweth the point in question is breefly to be declared Yf sayth S. Chrysostom the defylers of the kings robe be noe lesse then the tearers therof punishable what meruayle yf vncleane consciences receauing the body of Christ be as damnable as the crucifiers of him Wherby obserue how this maketh against Protestancie that the vncleane receaue the very body of Christ that it is more treason against Christ to abuse this Sacrament then against a kinge teare to a kings robe it is no lesse then to crucifie him 1. Cor. 10.16 The challice of benediction which wee blesse is it not the communication of the bodie of Christ And the bread which wee blesse is it not the participation of his flesh 97. GEntlemen yee wrong the Apostles text first in your abuse of words Rider Verse 21. secondlie in mistaking the sence Your words be these The challice of benediction Pauls words in Greeke that must be iudge betwixt vs and which wee doe follow if we will follow Christ are these The cup of thanksgiuing And the holie Ghost so expounds his owne meaning after calling it poculum Domini the cup of the Lord. But you are much to be blamed of all good men because you had rather follow some late corrupt translation vse some superstitious inkhorne termes latelie deuised and so forsake the olde Apostolical phrase which the holie Ghost vseth in that holie tongue and in which it is still recorded for our instruction either confesse your ignorance in the Greeke or your malice against the trueth that the Catholickes bee no longer seduced by you that long trusted in you and to your doctrine Againe you say The bread which we blesse we say as Paul said and the holie Ghost pend The bread which we breake Alasse alasse what sinne doe you commit in thus seducing Christs flocke and the Queens subiects who hitherto haue builded their faith vppon your bare words Is this plaine dealing with Gods heritage are you Catholicke Priestes I pray you certifie the Catholikes what tongue or trāslation hath it thus as you pen it The bread which wee blesse I tell you plainelie yet in charitie that you doe belie the Texte falsifie the tongue and seeke to keepe the people in blinde ignorance and superstitious palpable darknes to their euerlasting condemnation vnlesse the Lord recal them and they repent them Paules wordes ar these in Greeke and so your owne Hieroms translation hath them The bread which we break But you are so besotted with the crossing of your fingers which you tel the people is the true Catholick blessing that you forget and forgoe the true blessinge of the cup which is the Apostolical thanksgeuing to God for our redemption purchased in Christs blood whereof the cup is the true signe Againe we say as the holy Ghoste indited it and Paule writte it The communion of the body of Christ you say as no learned man of the Greeke text euer saide Error in the sence of the Texte Rhem. Testament 1. Cor. 10. sect 4. the participation of his fleash Thus much I haue shewed how vntruly you deale First in abusing the wordes of the Apostle Secondly in seducing and deceauing the Catholickes Let here the charitable Catholickes iudge how you wil abuse theire eares with fables that dare thus falsifie the plaine text Now come to shew how you mistake the sence of the words in the text seeking by indirect wresting to make the text prooue your errour which it denieth in flat termes and truth For I assure the Catholickes that nor one word fillable letter or title of this text once sounds of your carnall presence You follow the Rhemish who in this place thus expounds the words of the Apostle The cup which we blesse that is to say the challice of consecration which we Apostles and priests by Christs commission do consecrate c. and afterwards it followeth the Apostle expresly referreth the benediction to the Challice and not to God making the holie bodie and the communicating thereof the effect of the benediction Now let me intreate you to aunswere me

Now M. Rider are you a Protestant Yf you consent with the Augustan confession and so be a protestant for otherwyse you can not then you must recant all your opinion against the real presence and consent with Luther But you perhapps will distinguish English Protestants with Thomas Digges your brother Puritan Thomas Digges in his humble motiues anno 1601. from all others by calling them state Protestants and so intrude incroache among them But you can not For you haue impugned the blessing of the Crosse as a magical charminge which they allowe Numb 53. Nūb. 62. You haue impugned Baptisme to be a true lauer of regeneration making it only an externall signe or seale that only to the faithfull which they disproue as they may the scripture instructing thē therto saying Mat. 3.11 Mar. 1.8.16.16 Luc. 3.16 Ioan. 1.32 Acts 2.37.38 c. 22.17 Tit. 3.5 1. Pet. 3.21 to be cōtayned therin the holy Ghost remission of sinns eternal lyfe it being the holy Ghosts lauer or font of regeneration and renouation wherby and by the woord of lyfe we are clensed from synne and saued c. To which the doctrin of the communion booke accordeth in these woords This infant The communion booke printed at London by Tho. Vawtroller anno 1574. in the tra of priuat baptisme Com. booke in ●he forme of publick baptisme who being borne in originall synne and in the wrathe of God now by the lauer of regeneration in baptisme is ascribed into the number of Gods children and made heyre of eternall lyfe Againe that by that sacrament Children be regenerated and graffed into the body of Christs congregation and made partakers of the death of our Saluiour So then baptisme is more then an external signe and not only of the elect among true state Protestants from whom M. Rider hauing sequestred him selfe in no maner or way the name of Protestant is belonging to him Also he hath impugned out of ministring the Communion Number 68. the woords of Christs institution which by state Protestants are allowed and vsed in all their communion books Fowerthly he impugneth inequalitie among the clergie Fiftly the name of prieste Sixtly that in the new testament by imposition of hands or otherwyse there is any function more belonging to some then others whether they be men Numb 98.99 or women which is altogether ranck puritancie and the very quintessence of the holy reforming consistorial discipline And yet this man so playne a puritan will take to him selfe the name of a protestant imitating the nature of Polypus a fishe which borroweth the coloure of whatsoeuer it sticketh vnto wherby not being mistrusted it deceaueth and receaueth all preye passing by So my Puritan being omnium horarum homo a man for all tymes and professions will loose nothing within his reache although he should change his shape and name from Puritan into a state Protestant Vide Paulo ante num 100. and back agayne Wherunto he hath his warrant dispensation as I sayd from Beza and Cartwright Now as I beleeue M. Rider is fallen into deepe confusion of him who haueing mounted at the mariadge afterward cum rubore Luc. 14. nouissimum locum tenuit with shame was contented with the lowest place for separating him selfe from Catholicks and intruding among Protestants from whom he is as the new phrase of souldiours beareth reformed among puritans by whom I thinke in my conscience but that they care more for number then participation in their compagnie he showld be cast off 123. Is not thinke you this a great alchimie to change and conuert euery thing Fitzsimon to his purpose Let vs bring Scriptures Fathers and all testimonies to warrant our doctrin they are sayd not to be for our purpose but against it Let vs bring Scriptures Fathers and his owne brethren disprouing his imaginations they are sayd not to be against them but for him But that it may be knowen The 171. vntruth this to be the 171. vntrueth First here is declared that by factions of opinions the real presence is denyed a thing saith M. Rider in the 28. number neuer denyed by vs nor euer in question betwixt Protestant and Papist Now at least these protestants here alleaged writing to the late Queene of England in this allegation shew two vntruethes contayned in M. Riders denial One that it was neuer denyed th' other that it was neuer in question Yea in the same place they request hir maiestie to beware of the Pharisaical leauen of them so denying it as by them the woords of Christ most playne most euident most puissant be ouerthrowen If I were at leasure I would worthely persecute such denials according to their desert But in trueth I am not at leasure being often imployed from morning to twelue of the clock in hearing confessions in exhorting and catechising in performing offices of charitie in not omitting the domestical employments incident to one in his third yeare of probation In so much as when I affoord any paynes to resolue M. Riders articles it is only at vacant and vnperceaued tyme by others This proofe that protestants approue the real presence shall be duely fortifyed by all cheefe Protestants and most approued of all contryes in the world First Berengarius the master author of the contrary opinion sayth Ego Berengarius corde credo ore confiteor Floruit an 1579. De consecrat dist 2. cap. Ego Beren Fox Acts. pag. 146. panem vinum que ponuntur in altari per mysterium sacrae orationis verba nostri Redemptoris substantialiter conuerti in veram propriam viuisicatricem carnem sanguinem Domini nostri Iesu Christi non tantum per signum virtutem Sacramenti sed etiam in proprietate naturae I Berengarius in hart do beleeue and confesse by mouthe the bread and wyne which are placed vpon the altar Theuet vies des hommes illustres lib. 3. fol. 128. Gal Malmsbur lib. 3. de gestis Anglorum Papyrius Masson in Anal. Francorum lib. 3. in Philip. ●ege Gerson con Romant Vixit an 1369. VVicklephus epist. ad Ioan. episcopum Lincoln Huss apud Ioan Pezibranium lib. de non remanētia panis con VVicklephistas by the mysterie of sacred prayer and woords of our Redemptor to be substantialy conuerted into the true propre and liuely fleash and blood of our Lord Iesus Christ Not only by signe and vertu of a Sacrament but also in the proprietie of nature And in this beleefe he dyed as diuers relate So that here is the head of M. Riders opinion fallen from him Secondly Wickleph thus sayth aga●nst them who slandred him to be of a contrary opinion At ego credo vsque ad mortem meam volo desendere quod postquam legitimus Sacerdos rite protulit sacra verba super panem quod sub forma panis sit verum corpus Christi but I beleeue and will desend to my deathe that after

to establish a forme of Beleefe seauen of them excommunicated the other fiue as being the only impediment of their agreement pag. 135. See more in the woord Vnitie BEZA Beza employed his whole life in fulfilling his luste writing his looues and reuenging his corriualls pag. 17. Beza by his owne confession vsed Harlotrie with another mans wife and Sodomie with a boy ibid. The impious Elegie of Theodore Beza pag. 346. Of Bezaes d●ssembling with the Duke of VVitberge and of his boasting thereof that he had singularlie deceaued Ein tronkens bolts the drunken nobles of Almain pag. 231. Beza charged by some with dissimulation answered that it was lawfull to cogge lie dissemble and deceaue to establish their Religion ibid. BIBLE How some Heretiques corrupte the holie Bible other some denie part of it and other some doe wholie reiect it Luther reiecteth all the ould Testament pag. 152. Ochinus reiecteth all the new Testament pag. 152. pag. 177. Curius that he had rather neuer preache then to expound any thinge out of Moses and that Moses belongeth nothinge to vs pag. 152. That Moses belongeth to the Iewes and not to Christians ibid. Zuinglius preferreth the ould Testament before the new pag. 177. The same likewise doth Ochinus 178. The principall drift of Rider and other Reformers vtterly to abolish all Scriptures both new and ould ibid. Iohannes Dietenbergius an Heretique hath collected in Luthers Translation of the Bible 874. Corruptions Reply pag. 47. Esmerus who succeeded Luther and Melancthon 1400. Falsifications ibid. Bishop Tunstall gathered in the only new Testamēt of Tindall 2000. Deprauations ibid. Broughton to the Lor. of the Counsell that the Bibles of England were fowlie corrupted ibid. Doctor Reinolds requireth that there may be a new Translation of the Bible because the former were Corrupt ibid. His Maiestie that now is that he could neuer yet see a Bible well Trāslated in Englishe but the worst of all he thought the Geneua to be ibid. Luther of the ould Testament Non mihi Ecclesiastes sed c. Preacher not to me but to the Iewes preache thy Moses Reply pag. 48. Againe not a title or point of Moses belongeth to vs. ibid. That it is a false opinion that there be four Gospells ibid. And he against all the holie Scriptures in expresse tearmes Nihil est cum Scriptura Bible Buble Babel The Bible Buble Bable together with the Scripture is nothing ibid. The Puritans say The publique Englishe Translations of the Bible causeth millions of millions to reiect the new Testament and to runne to eternall flammes Reply pag. 68. They it peruerteth the text of the oulde Testament in 800. and 8. places ibid. They the Englishe Bibles contayne verie partial vntrue and seditious notes too much sauouring of Traiterous conceits ibid. And finallie that it is inferior to the Turkes Alcaron whereof see more in the woord Scripture BISHOPS Of the hatred of Heretiques against the names of Archbishops Bishops c. pag. 228. Cartwright sayth that Caluin would haue shaken at the name of an Archbishop and haue trembled at the name of a Bishop ibid. The remorse of Melancthon for the deposing of Bishops would to God would to God it lay in me to restore the gouermēt of Bishops pag. 230. Such was afterwardes Caluins remorce saying God doth let vs now see what hurt we haue done that by headlong inconsideration and rashe vehemencie we had so cast off the Pope pag. 230. The complaint of Puritans against their Bishops p. 217. Their watchwoord that they could not be blessed because of the Cleargie ibid. Martin Marprelat that such lawes as maintaine Bishoops are no more esteemable then those which maintaine stewes pag. 223. Bishops to be members not of Christ but of the Diuel and Antechrist Replie pag. 67. All that proude generation must downe c. Bishops Deanes Archdeacons as such be no members of the Church pag. 67. BLASPHEMIES Of diuers most horible and Blasphemous opinions of late Reformers against God the Father against Christ against the holie Ghost and against all the holie Trinitie Blasphemies against God the Father Caluin Peter Martyr Zuinglius and Beza make God the author of sinne which is to transforme God into the Diuel pag. 140. Zuinglius sayth when we commit adultrie or murther it is Gods woorke as the mouer author and inforcer ibid. Caluin the thiefe by Gods impulsion doth kill and is oft constrayned to offend ibid. He tearmeth it blasphemie to say that God is almightie flouteth at this our Doctrin pag. 141. He That God is not serued in heauen without sinne euen by the Angells themselues ibid. He that it is foolishnes to thinke that God the Father doth continually beget his Sonne pag. 143. Others That God the Father hath a spirituall kinde of bodie hauing handes pag. 144. Caluin That sinnes are committed not only by Gods permission but by his will Reply pag. 40. 41. He All sinnes by whom soeuer committed are Gods good and iust woorkes ibid. Item the will of God is contrarie to his commandements ibid. The Diuel lieth by the ordonance of God ibid. God suggesteth dishonest desires with effectuall decreee operation and will ibid. Luther that at the day of Iudgment God will be mistaken and iudge many men vndeserued by pag. 150. Of Selius who affirmed there was no God because he oft blaspheming him yet liued thereby in greater prosperitie pag 86. BLASPHEMIES Blasphemies against Christ Caluin doubteth of the diuinitie of Christ pag. 30. Castalio mistrusteth the Messias to be yet come ibid. Francis Ket Georg Paris and Iohn Lewis executed in England for deniall of Christs Diuinitie ibid. The true beleefe of Christes bodie birth quite abolished by Beza pag. 69. The familie of loue that Christ was no otherwyse borne of the Virgin Marie then he is borne of their flesh pag. 124. They Of his rising the Sepulcher being shutt that the Angell had made the passage and that there was no miracle perceiued therein ibid. Of his entring into his disciples the doores being shutt Caluin saith that he knocked and so obtained entrie ibid. Next that by his diuine vertu he opened them ibid. Bullinger that an Angell had opened them ibid. Aretius that they opened of their owne accord ibid. Peter Martyr that he entred in at the windoe ibid. Simonius that he entred in by the Chinkes of the doore ibid. Thalman that his bodie diuinished like a third and so passed thereat ibid. Others that he entred in at the Tonnell of the chymnie ibid. Beza that the question of his Consubstantiallitie with the Father and the lyke to be but trifles pag. 140. Caluin the name of God to belonge only to God the Father pag. 141. He that Christ considered according to his person may not be called Creator of heauen and earth ibid. He Christ to be but a second kinge next to God pag. 142. Other Protestants that Christ is not the Messias pag. 142. That the name of Christ is a filthie name

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

follow you no further then you follow Christ according to his word For if anie man nay all men nay if an Angell nay all Angels should come from heauen and preach otherwise then Christ and his Apostles haue taught let him be accursed If Angels nay all Angels from heauen must not be beleeued bringing contrarie doctrine to Christ and his Apostles Gal. 1.9 will you then binde the Catholickes of this kingdome to beleeue you onely comming from Rome and Rhemes whence you bring new doctrine not onelie contrarie to Gods truth but to the Fathers of the Primitiue Church And to beginne with Guido in his Manipulo curatorum VVhether Consecration be a new tearme Fitzimon 64. ALas is consecration a new tearme First your principal Doctor Beza telleth you are greuously deceaued Beza in 1. Cor. 10. v. 16. S. Ambros. l. 4. c. 14. de Sacram. informing you that by the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the same in S. Paul as consecrare sanctificare to consecrat and sanctifie So then by this testimonie it is as ould as S. Pauls so teaching You tould vs a litle befor that Ambrose did not vse the woord of Consecration Yf you may and please I craue how would you interpret this his saying Vbi accesserit consecratio de pane fit caro Christi Should it not be thus or can it be otherwyse VVhen consecration cometh of bread is made the fleash of Christ. I thinke also S. August de consecr d. 2. c. nos autem all Scholers would thus translate these woords of S. Augustin Fideliter fateamur ante consecrationem panem esse vinum c. post consecrationem verò Carnem Christi sanguinem Before consecration let vs confesse faythfully to be bread and wyne c. but after consecration to be the fleash and blood of Christ Remembre also what woords of his are to the same effect in the next precedent number Now as our maner is we must make M. Rider him self accompt vpon him selfe the 55. The 55. vntruth vntrueth in aunswering beneath our allegation out of S. Ambrose The bread is bread befor the consecration but when it is consecrated of bread is made the fleashe of Christ All this saith M. Rider we graunt to be true Assuredly you must then graunt to be vntrue these woords of yours The woord consecration was not heard of in any ancient Father such he accōpteth S. Ambrose nu ibid for many hondred yeares after Christ it being confessed by you to be truely vttred by S. Ambrose And that so often beside as you haue made an obseruatiō against it as but lately frequented so often you haue informed idely and vntruely It is an ould prouerb Bis interimitur qui suis armis perit He is twyse defeated who perisheth by his owne weapon which is here and not seldome before breefly and apparantly verifyed against my Copes-mate 65. And to beginne with Guido in his Manipulo curatorum Rider Guido cap 4. pag. 23. 24. 45. But more you may see in the cautels or sleights of your masse cōcerning the necessitie of the crosses words of the canō of the masse the priests intētion Who saith there be foure seueral opinions amongst the learned Rabbins of Rome touching the words of Consecration The first sort saieth hee will haue besides the words of the. 3. Euangelists and Paule the intention of the Preiste (a) In the cautels printed at Venice 1464. and so saith your Masse booke and the precepts of the Church to bee dulie obserued jumping with your said Masse booke that vnlesse the Priests intention bee to consecrate there is no consecration though he vse all Christs words and Pauls And if the priest omit precepta ecclesiae that is the commaundements of the Church of Rome in his consecration mortalissime peccaret he sinnes most deadlie and is to be punished most grieuously But Abbot Panormitane de celebratione missarum page 220 is of another minde saying Etiamsi sacerdos celebret vt Deus perdat aliquem tamen bene consecrat Not witstandinge the priest saie Maste with intention that God would destroy some man yet doth hee consecrate wel What Christian heart doth not loath this diuelish intention and hellish religion Heere let all Catholicks marke As the people are not sure of the priests intētion so they are not sure of Christs carnal presence so commit idolatrie in worshipping bread being not consecrated that this first opinion holds that Christes institution is not sufficient without the priests intention For if his head be otherwise occupied he consecrates not and the due obseruation of the precepts of the Church which partlie consist in wordes partlie in gestures c. so that by this opinion those that simplie and plainlie for the first eight hundred or a thousand yeares next after Christ vsed the forme of Christs institution onelie neuer consecrated rightlie no not Christ himselfe nor Paul and so till of late daies there was no Consecration Transubstantiation or carnall presence So that this opinion prooueth your owne transubstantiation carnal presence not to be either Apostolicall or Catholicke but new inuented and phantasticall The second opinion is of maister Doctor Subtilis for so he calls him and he flatlie contradicteth the former opinion and saith If you say Christs institution were sufficiēt then your canon of your masse is superfluous if you say it is not sufficient without your masse canon then Christs institution were imperfect VVhich to thinke is blasphemy that all the words from qui pridie to simili modo in the Canon of your masse booke are necessarilie required to consecration and therefore the former Doctors shot short But Gentlemen you know that the Canon of the masse was not made by one Pope nor by tenne Popes but in manie hundred years it was in patching togither I hope you will not saie that those Saints and Marrirs of God from Christs time to the making of that Idolatrous Canon of the masse beeing manie hundred yeares had not the right consecration when they practized Christs institution Alij dixerunt there is a third opinion of diuers Doctors which held contrarie to both the former but because it is but fabulous and not woorth reading therefore I will scilence it as not worth the writing VVhether there can possiblye be any discord among Catholicks in points of beleefe SVddenly as I remarked M. Rider intermedling among scholasticks my thoughts exclaimed Fitzimon Num Saul inter prophetas what is Saul among the prophets Considering in quam alienum chorum pedem posuisset in to what vnsutable assemblye he had inchroached But his meaning was to make sporte to his aduersaries Forward then in the name of God First he saithe that we among our selues haue great dissension in our opinion of Consecration I will not calculat vp an vntrueth 1. Cor. 11.16 but will say Nos talem consuetudinem non habemus neque ecclesia Dei