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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

Dominicū corpus accipimus vt sicut videtur illa panis forma in nos intrare sic nouerimus eam quam in terris habuit conuersationem ipsum intrare in nos ad habitandum per fidem in cordibus nostris Whence also this text signifieth that pure Sacrament of the Altar where we receiue the bodie of Christ that as the forme of bread is seen to enter into vs so we shal know Christ entreth into vs to dwell in our hearts by faith by that holie godlie conuersation that he had being in earth Now examine Bernard your owne Abbot though liuing in the palpablest time of the grosest superstition yet he vtterly cōdemnes your exposition of this place sheweth you that it doth not signifie Christs carnall presence in the Sacramēt But as the Sacramēt consisteth of an outward signe inward grace so bread the outward signe entreth into the mouth Christ which is the inward grace entreth into our hearts by faith So that your owne Author tells you it is bread that entreth the mouth it is Christ that entereth the heart that by faith not by teeth by beleeuing not by chamming or swallowing So that this your Bernard teacheth you that this your text must be taken for the diuiner part of the Sacrament which is Christ with all his merits to the soules hearts of the beleeuers not to or in the blasphemous mouthes and stinking stomackes of Infidells wicked men dogges cats or other beastes as your owne bookes most wickedly recorde VVhether euery spiritual sentence or mention be a denial of Corporal and Real Fitzimon 42. THey are in extreamitie and want of wolle who wandre among brambles to gather flocks Such is the proceeding of our aduersaries seeking with all ernest attentiuenes fragments from the Fathers in which they commend spiritual receauing spiritual being of Christ in the sacrament a quick and liuely faithe toward Christ and the sacrament and by these sentences they certifie theire brethren that the Fathers stand for their opinion as yf they were excluding true and real receuing That which is so often taught them should once be conceaued that the Fathers toward the Sacrament commend spiritualitie conioyned with realitie and substantialitie and allow figures conioyned with veritie not haueing any purpose or place in their writings by the one to exclude the other Our doctrin that spiritual and corporal were not incompatible but agreable together Chrysost hom 60. ad popul Antioch Idem hom 61. was vttered long since by S. Chrysostom saying of Christs being in the Sacrament that he is medled with vs Non fide tantum sed ipsa re not in faithe only but also in very substance Againe not by charitie only but by very substance is he made our foode Also by S. Cyril Alexandrin Cyrill l. 10. in Ioa. c. 13. Theophylac in cap. 14. Mar. 17. Mat. Greg. hom paschali in conformable woords not by charitie only but by natural partaking is Christ in vs. Also by Theophilact this my body which you receaue is not only a figure or exemplar of our Lords bodie but the body of Christ. Also by S. Gregorie Christ is both the veritie and figure the veritie by his body being made of bread Ansel l. de Diu. offic apud Claud. rep 3. c. 4. and the figure by what outwardly appeareth Also by S. Anselme By the benediction of Christ the bread is made the bodie not significatiuely only but substantialy For nether from this sacrament do we exclude a figure nether do we admitt it alone It is the thing truely for it is Christs body It is a figure because that is sacrificed which is knowen incorruptible Doe not these Fathers affirme both spiritual and substantial both figure and trueth both spirit and letter Why then are they wrested by them who professe only spiritual without substantial only figure without trueth Aug. trac 27. in Ioan. in Psal 98. De verbis Apo toli Ser. 2. Item Cypr. ac●ana only spirit without letter What meane they to bring S. Augustin disputing against the Capharnaical conceit of receaueing Christ as in cadauere dilaniatum aut in macello venditum in his carcas bowtchered or sould in the shambles as he him selfe expresseth often and in respect of them to call the Sacrament a figure Doth he say only a figure Or his and S. Bernards commending the spiritual sense of scriptures and spiritual receauing of the Sacrament an argument as yf they had or would exclude therby the literal sense or substantial receauing Are you in doubt of their myndes in this controuersie They then resolue you First S. Augustin August in Ps 33. that Christ by saying this is my body was twyse at the table once sitting once houlding himselfe in his owne hands S. Bernard de coena Domini that secundum literam according to the leter Next S. Bernard saying Hostia quam vides iam non est panis sed caro mea c. The host which thow behouldest is not now bread but my fleashe Euen so the lyquor which now you see is not wyne but my blood Euen as the formes are there seene whose substance are not beleeued to be there so the thing truely and substantialy is beleeued whose forme is not seene Here our transubstantiation here our haueing Christs body in diuers places here our literal doctrin here our whole papistrie is assured to haue bene in these Fathers as much as in vs. S. Paul saith Si est corpus animale est spirituale 1. Cor. 15.45 Yf there be a natural body ther is also a spiritual body Therfor the one doth not exclude the other Therfor Christs spiritual body should not be Capharnaicaly supposed to be bitten rent or māgled by his real substātial and corporal being in the Sacrament You would thinke him iniurious who would inferr that because you haue a corporal head corporal body and are a corporal man that therfor you haue no spiritual witt in your head no sense in your body and are no spiritual man Can both consist in you and not a figure and substance spirit and corporal trueth and literal in sacraments and scriptures O protestantcy seely are thy shifts and they discouered fowle and apparent thy falshod and it made manifest yet there are that persist to follow thee fullfilling therin the scripture saying Prou. 29. Verbis non emendabitur seruus durus si enim intellexerit non obedient By woords will not the hardned seruant be amended for althowgh he should vnderstand yet will he not obey I haue bene slack to numbre the 18. vntrueth The 18. vntruth which at least is here produced in playne termes that our owne authour telleth vs it is bread that entreth the mowthe wheras he only saithe panis forma which M. Rider him selfe translateth the forme of bread and not bread it selfe adding that we should know Per eam ipsum intrare in nos Dominicum

Christi in illis verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee iarre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemned your carnall presence and your externall worship approuing the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it semeth you neuer saw but onely tooke him by the eares as Water-beares do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approueth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Eusebius Emissenus Saint Gregorie Naziazen charging as manie as doe the contrarie with impietie to euerie of which thus I aunswere This Psal according to the Hebrew is the 99. Psal and vpon this place S. Augustine writ Aug. in psal 98. as I will alleadge him of your Paris print his words be these Quid de carne Mariae carnem accepit quia in ipsa carne hic ambulauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prius adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our saluation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie but yours was made of bread and therefore not that true flesh of Christ which Augustine speaketh of and so not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which Augustine will haue vs worship walked visiblie with his Church here vpon earth before Christs ascention And vntill you can approoue vnto vs by canonicall warrant such a Christ in your Sacraments as walked vpon the earth and died on the crosse Augustine will not haue him worshipped which you shall neuer be able to doe during the world 3 Thirdlie that flesh of Christ which Augustine will haue vs to worship was giuen to vs for our saluation which I hope you will say if you say trulie was actuallie reallie and in deed vpon the crosse And in the Sacrament misticallie or by representation as hath been proued out of your owne bookes Thus you wrest that which Augustine spake of the blessed flesh of Christ to your fabulous supposed flesh made by a priest whereby you wickedlie abuse the learned father and deceiue the simple Reader For this flesh of Christ which was conceiued by the holie Ghost and borne of the blessed virgin must be eaten with the spirit adored with the spirit as Augustine there speaketh and neither adored with your externall apish worship nor eaten with your corporall mouth But to speake according to Scriptures and Fathers the verie eating of Christ is the true adoring or worshipping of Christ because as he is eaten so he is adored but he is eaten spirituallie by faith For faith is the chiefest braunch of Gods honour Your next Author is Ambrose vpon the 98. Psal which you imagiue proueth your externall worship of Christ in the Sacrament 125. I ame glad that Kemnitius is auowed to be a protestant Fitzsimon to M. Riders lyking for therby we may perhaps haue some desyred sporte The reprehension of our Spelling Kemnitius for Chemnitius for Crantzius as a litle after appeareth might haue bene spared Yf M. Rider by Gods good prouidence had not bene reprobated to confusion in all maters and sciences wherof he hath made any mention Of his ignorance in Scripture in Fathers in Histories in Orthographie in Greeke in Frenche in Latin in English now in Spelling against my will he would needs conuict him selfe ignorant First then I answer that K. in greeke is all one and C. in Latin and therfor might indifferently be taken Secondly that German names such as are Kemnitius and Crantzius are written indifferently by ether C. or K. that these two forsayd names euen by the authours them selues are more written in our maner then according to M. Riders conceit which also is obserued in Bellarmine Stapleton and all other famous Controuertists Let him repayre but to the Colledge and inquyre for the Metropole of Crantzius and finding it as I had written after in all his lyfe let him abstayne from such fanatical exceptions For yf they were auayleable that who misspelled were ignorant in the mater how cowld M. Rider know how and when to be silent not knowing to wryte silence but scilence how could he professe him selfe a scholer wryting the name amisse scholler How could he tell what circumcision was he wryting it circumscision which neuer scholer would haue done that after would obiect lesse misspelling to another In what wysdome or learning or latin did he learne to wryte lattin for latin intollerable for intolerable subtilly for subtilie c. But of his palpable ignorance in latin after Well now to accompagnie him forward Of Kemnitius he sayth it is vntrue that he iarreth with M. Rider or contrary wyse Which yf it be not reuoked speedely M. Rider must recant affirme with Kemnitius that the opinion against the real presence is Blasphema impia damnata Kemnitius in sua epistola ad Ioan. Georgium Marchion Brandeburg 24. Ioā 1584. Extat in Incendio Caluinistico Kemnit 2. par exam Conc. Trid. sess 13. c. 5. blasphemous impious condemned Secondly Kemnitius sayth Nullam esse qui dubitet an Christi corpus in coena sit adorandum nisi qui cum Sacramentarijs aut neget aut dubitet in Cena verè Christum esse presentem Ther is none that doubteth the body of Christ to be adored in the supper but he who with the Sacramentarians to whom Kemnitius is diametricaly opposit denyeth or distrusteth that Christ is in the Sacrament Wherunto what thinke you may M. Rider replye Forsooth that Kemnitius alloweth only the internal adoration Which is an vntrue and a seely excuse For is not the adulterie of the mynde as vnlawfull as it of the woorke Yes truely yf Christ be true or the common doctrin of Diuins and Philosophers that the external act addeth nothing to the malice of the internal act although by other circumstances it may be conioyned with more offenses in being external then yf it were only internal Wherfor it had bene

insolencie sundrie Hereriques doe praise and extoll them selues and their owne Doctrin Zuinglius saith I knowe for certaine my Doctrin to be no other then the most sacred and true gospell by the testimonie of this doctrin I will iudge both men and Angells pag. 151. Luther saith I am assured Christ him selfe to name me an Euangelist and to approue me his Preacher pag. 151. Caluin saith the matter it selfe crieth out not Martin Luther in the beginning but God him selfe to haue thundred out of his mouth ibid. Luther that they only and first vnderstand the Scriptures and that all others haue bene deceiued pag. 384. A woorthie saying of S. Athanasius touching the obstinacie of Heretiques pag. 241. Luther Latimer Frithe Barnes Cranmer Iuell Bale Ridley and Horne all censured by Rider for Heretiques Replye pag. 39. HERETIQVES How Heretiques condemne the studie of all learning science and Diuinitie Luther burned the Canon lawes pag. 4. Zuinglians condemne all degrees of Diuinitie ibid. VVicliffe that Vniuersities Studies Colleges and Degrees are Ethnicall superstitions and Diabolicall ibid. Luther in his sermon De Studijs saith that Studere hath Stultū in the supin ibid. pag. 271. Luther and Melancthon condemne all Sciences as sinfull and erroneus pag. 16. 271. Richard Hunne damned as Fox testifieth vniuersities with all degrees and faculties pag. 271. A Prudent demand of the Emperor Theodosius to certaine Heretiques newly sprung vp Ep. Ded. par 40. IESVS All honor denied by Reformers to be due to the name of Iesus pag. 308. Item that the people should not be taught to bowe at the name of Iesus Replye pag. 66. IESVITS Of the malice and rage of Heretiques against the Iesuits pag. 62. 63. Of the continuall indeuours and labours of the Iesuits for the sauing of soules ibid. A Princelie and most honorable testimonie of Henrie the 4. the French Kinge of the integritie of the Iesuits pag. 72. IMAGES Caluin abolishing the Images of Christ his Saints yet allowed his owne pag. 194. Caluins answere to some repining thereat If any quoth he be offended with this sight let him ether put out his eies or presently goe hange him selfe ibid. VValer a Murtherer and Minister hanged on a gibbet the picture of Christ Crucified pag. 210. Riders conclusion that treason is committed by iniurie to the pictures and persons alike ibid. Riders owne Sonne attempting to pull downe an Image was by Gods Iudgment precipitated from a height and all to crushed ibid. VVorship of Images proued out of Nicephorus pag. 253. INSTITVTION How Protestants flye and abhorre the woordes of Christs Institution Bullinger saith that there is no vertue at all in rehearching them pag. 122. Zuinglius that they ought not to be read in ministring the Supper pag. 123. Iohn Scut that Caluinists doe so hate them that they can not abide to see or heare them pag. 169. Iohn Lassels that they should not be spoken in the Institution ibid. A Scotish Minister ministred the Communion without them pag. 179. Item they are auoyded out of the Scottish Communion booke ibid. Swenkfilde flouteth at them ibid. Peter Martyr tearmeth the woordes of Christs Institution Hoc est corpus meum but a fiue woorded proofe ibid. Luther saith Carolostadius wresteth miserably the pronowne This. That Zuinglius maketh leane the Verbe Is. O colampad tormenteth the woord Bodie Others butcher the whole Text. Some crucifie the half thereof so manifestly doth the Diuel hould them by the noses pag. 171. Thus he Luther againe saith they feare lest they should stumble and breake their neckes at euery sillable which Christ pronounced pag. 175. Riders ridiculous comparing the woordes of Christs Institution with the woordes of Circumcision pag. 178. Luthers confession that he strayned euerie vaine of his bodie and soule to auoide these woordes ibid. Persons Testwood both Foxes Martyrs and others say the woordes This is my body which is broken for you to meane the breaking of Gods woord amonge the people pag. 308. IRELAND Diuers opinions of Authors concerning the first Conuersion of Ireland Ep. Ded. par 4. The vniuersall Conuersion of Ireland attributed to S. Patricke ibid. par 4. Of the fame of Ireland for learning Discipline and Deuotion Ep. Ded. par 7. 9. 11. 14. The testimonie of S. Bede ibid. par 14. 16. 17. The testimonie of S. Bernard ibid. By what meanes learning and deuotion came first to decaye in Ireland ibid. par 12. 13. The testimonie of Marianus Surius Molanus and Theodoricus ibid. pag. 19. 21. Irish of Royall and Princelie race Religious persons and Saints Ep. Ded. par 20. The Vniuersitie of Paris and Pauia errected by Irishe men ibid. par 21. Ireland a 1000. yeares after Christ retained the name of Scotland ibid. par 26. 36. Ireland in times past the only knowen Scotland assured by two kinde of Proofes ibid. par 26. 27. 28. 29. IVSTICE Origen submitted his proceedinges to an Infidels arbitrement and preuailed against fiue aduersaries Reply pag. 7. The same did Archilaus Bishop in Mesopotamia and others ibid. The memorable Iustice of Kinge Cambises against a corrupt Iudge Replye pag. 20. A Counseller vnder Fredrick the 2. for abusing his authoritie had his eies pluckt out of his head Reply pag. 103. Another vnder S. Lewes was hanged ibid. Lewes of Luxenburge Earle of S. Paul lost his head Replye pag. 104. Item 12. or 13. noble men of England and else where brought to vtter ruine and miserable death for the like ibid. LADIE The Beggars answere to Mistris Kirie who said she was as good as our Ladie pag. 154. LINCOLNESHIRE A true prediction of the Lincolnshire men about the alteration of Religion pag. 343. GOOD LIFE How Heretiques generallie accuse one another for lack of good Life since they fell from the Catholique faith and of sundrie other enormities Caluin that they haue plunged them selues into all riot and laciuiousnes pag. 17. Smidlin That the worlde may knowe they are no Papists nor to haue trust in their good woorkes not one good will they practize pag. 17. Insteed of Fasting they vse Feasting ibid. For almes to the poore they vnfleece and fley them ibid. Prayers they turne to oathes c. ibid. Spangberg that they are become so wylde that they acknowledg not God ibid. Luther saith They speake of the gospell as if they were Angells but if you regard their woorkes they are meere Diuells pag. 115. They beleeue as hoggs and as hoggs they die ibid. Againe he After the Reformed gospell reuealed vertu to be slaine iustice oppressed temperance tyed truth torne by doggs faith lame wickednes continuall deuotion fled heresie remayning pag. 206. LVTHER How intollerably Luther is extolled by some Reformers Luther set for a Saint in Foxes Calendar pag. 14. Luther begot truth ibid. Iewel calleth him the most excellent man sent of God to lighten the world pag. 15. Mathesius the supreme father of the Church ibid. Amsdorfe Luthers like in spirit and faith in wisdome and profounditie of holie

leaue all these Angels yf one Lucifer all these Apostles yf one Iudas might incroache among them Let vs then yf such reasoning must be currant turne the leafe VVhether any late Reforming Patriarches weare of commendable lyfe 19. I may be thought vnreasonable at the first surmise to examine this demande first that I would without limitation so generaly inquyre of all the broode among whom perhaps some first Apostles of Reformations might be inculpable Secondly considering how great how exorbitant how incomparable commendations they may fynde giuen to the cheefe of their sorte especialy to Luther and Caluin I will deale vprightly and omitting the residue not so excessiuely commended will examin the sayd two pillers of protestancie not concealing their commendations Vide Fox Acts. p. 404. the Harborough in the last oratien 20. First I fynde Martin Luther a sainct in Foxes calendar Secondly I fynde in the Harborowgh sayd I am the country which brought foorth the blessed man Ihon Huss who begott Luther who begott truth ●hirdly I fynd in Iuel that he was a most excellent man Iuel defen Apol. par 4. c. 4. §. 2. Mathes conc 8. de Luth. pag. 88. Amsdorf-praef to 1. Luth. sent from God ●lighten the world Fowerthly in Mathesius He was supremus Pater ●●clesiae The supreme Father of the Church Fiftly in Amsdorf He was ●h cui par spiritu fide sapientia intelligentia veritatis nunquam toto ●e Christiano quisquam fuit neque erit To whom in all the Christian world ●ne lyke in spirit and faythe wisedome and profunditie in scripturs was or ●er wil be Sixtly in Alberus he is sayd Verus Paulus verus Elias Alberus con Carolostadianos lib. 7. B. D. 8. vir ●moranda irae Dei sufficiens cuius non puderet Augustinum esse discipulum 〈◊〉 true Paul a true Elias a man sufficient to appeace the wrathe of God Vide num 120. Illyric in Apoc. c. 14. Conrad Schluss in Theol. Cal. l. 2. fol. 124. Confess Eccl. Tygur fol. 116. 127. Luth. ep ad Argentin 1525. Cal. de vera ratione reform Eccl. 463. to ●hom Augustin might not blushe to be his scholer Seuenthly with Illyricus ●e is fortould in the Apocalips as the Angel flying through the midst of ●auen hauing the eternal gospell Eightly with Schlusselburg Elias and Ihon ●●p●ist weer but figurs of him Nynthly by Zuinglius reporte he called ●im self the Prophet and Apostle of the Germains which is confirmed by ●s owne saying Christum à nobis primum vulgatum audemus gloriari VVe ●re boast that Christ was first by vs preached All which cōmendations ●e by Caluin cōfirmed assuredly so that noe protestāts may lawfully ●oubt of them Tenthly and lastly yf you knew not what place ●e purchased in heauen now giue eare to Spangeburg Christus habet primas habeas tibi Paule secūdas ●●st loca post illos proxima Luther habet First place to Christ Cyriacus Spangeb con Steph. Agricol fol. 6. a. the next to Paul Then Luther first of others all Not much inferiour to the former are the prayses of Caluin with Beza he being optimus scripturaeinterpres quo nemo vnquā molius Beza lib. Iconum R. 3. a. pru●ētius clarius illustrius de rebus diuinis religione scripsit The cheefest inter●reter of scripture then whom no man euer wrote better wyser cleerer and with greater fame of Scripturs To Cartwright Cartwr li. 1. pag. 32. he is the most noble instrument of Gods Church in restoring the playne and sincere interpretatiōs of the scripturs which hath bene since the Apostles tyme. To one in Geneua he was so great Zanchius epist. ad Mase ●s si veniret S. Paulus qui eadē hora cōcionaretur qua Caluinus relicto Paulo ●udiret Caluinū Yf S. Paul would come and preache in the same hower wherin ●aluin preached he would leaue S. Paul to attend on Caluin Iacob Bernardus in Epist ad Caluin inter Epistolas Cal. Caluin in antid Cōc Trid. sess 4. pag. 374. To one Iames ●ernard he was lapis quē reprobarūt aedificātes factus in caput anguli The stone ●eiected by the builders made vp in the corner head Breefly he saith of him ●elfe Shamfastnes hindreth me to say what otherwyse I might most truely pro●esse that for the vnderstanding of scripturs we haue furthered more then all the ●ctours the papists euer had from the begyning By al which much more ●hich might haue bene brought appeareth that these two are in●ōparably preferred in heauē earth in so much as the mother of God all Apostles are made inferiour vnto them For quicquid agit ●●ūdus Luther vult esse secūdus VVhat euer shift be found Luther wil be secound 21. Yf therfore these two by as euident testimonies of lyke witnesses be found most abhominable and wicked wretches can any body do less then think that men of such lauishnes ad prodigalitie in vntruthes are to be suspected most where they importune most to be beleeued I wil begyn with the great prophet Apostle Elias Paul light of the world father of trueth Angel and third or second person in heauen against him selfe and all his commenders Induratus insensatus sedeo in otio Luth. epist 234. ad Philip. proh dolor parum orans nihil gemens pro Ecclesia Dei. Carnis meae indomitae vror magnis ignibus I sitt in idlenes sayth Luther hardned and senselesse alas praying litle and nothing lamenting for Gods Church Idem lib. de vita Coniugali I burne with the great fyers of my vntamed fleashe Minimè situm est in me vt sine muliere sim It lyeth no wayes in my power to be without a woman Luther in Colloq mensal fol. 271. 275. Secondly he sayth of him selfe and his neerest bedfellow Diabolus frequentius propius mihi condormit quàm mea Catherina The Deuil sleepeth neerer oftener by me then my Catharine Thirdly Sathan mihi multis modis prae caeteris fauet Sathan fauoureth me much more then be doth others Idem ibid. fol. 5.129 Fowerthly Sancte Sathan or a pro nobis minimè tamen contra te peccauimus clementissime Diabole Holy Sathan pray for vs we neuer haue offended the o most Clement Deuil there followeth some woords in this last allegation which I referre to M. Rider as a reserued case Is not this sufficient to make him knowen as farr beyond all abhominable miscreants in wickednes according truth as he was preferred beyond all saincts according falshood Schlusselburg lib. 2. art 12. de theol Caluinist Yf it be not let the children help the father He was say they prowd furious intolerable full of errour impudent forger deprauer of Gods woord deceitfull seducter fals-prophet lunatick presumptuous crucyfyer and murtherer of Christ c. 22. Now of Caluin sayth Schlusselburg God that would not be mocked by men hath shewed his iudgement in this world against Caluin

Christ wil be also in the same maner profitable Wherof see afterwards in treating of the Masse As also it is palpably demonstrated that the sacred body of Christ supplying the place of bread by his saying that bread was his bodie the substance of bread was no lōger extāt for being bread it could not be his body personaly vnited to his deitie vnles he had bene impanated as he was incarnated Rider 51 And heere I am sorie I must tell you so plainelie that you wrong greatly and grieuously Gods truth and the Queenes subiects in thus misalleadging this text 1 First by Addition of a word 2 Secondly by misunderstanding and misapplication of another word 3 Thirdly by omission nay plaine subtraction of a whole verse Addition For the first which is Addition you adde this particle it which is neither in the Greeke nor in your Romane Lattine Bible no nor in your Rhemish Testament nor euer seen in anie Doctor of antiquitie and this fillable altereth the sence and peruerteth Christs meaning and is added by you to maintaine that which the Text otherwise could not haue anie shew to beare Fitzimon 51. This sorrow of yours is as true as the rest For your toyle-some wreasting your brayns to aggrauat euery least shaddow of a fault and to runne after your simple imagination as a catt ronneth after hir owne tayle as if you had espyed a fault dothe shew you would be inwardly gladd to obserue any true fault But from my wil I assure you right and synceritie shall only proceed I trust also my skill in this mater will not be behynde Concerning the addition of it that it should alter the sence and peruert Christs meaning it maketh vp apparently the 23. vntrueth The 23. vntruth For what Christ tooke it he did blesse it he did breake it he did giue No more nor no lesse is signified with it then without it And for my part that it be omitted so it be conceaued I leaue to your choyse That it should be conceaued appeareth to all capacities Nether in so small a slipp will I want the defense and example of M. Rider him selfe in his actiue and passiue discourse following vpon the woord fregit which he construeth he brake it wheras but for the sense it should be said only he brake yf you may add it for better vnderstanding lawfully why would you reprehend me and that so heynously to haue inserted it 52. Secondlie you misunderstand and misapplie this word Blesse Rider Misapplication Rhe. Test. 1. Cor. 11. Sect. 9. for we say it signifieth to giue thanks with the mouth and you say to make crosses with the fingers wee say it was spoken by Christ to his Father you say it was spoken to ouer or vpon the bread and challice and that hee vsed power and actiue words vpon them we contrarie will shew out of the word it selfe that it hath no such signification VVhen M. Rider citeth or omitteth our Authors 52. YOu in your Dedicatory epistle Fitzimon and els where did vaunt that you would confound vs by our owne Fathers quoting our owne books our owne print c. This indeed is performed only when what is affirmed being truely vnderstood maketh nothing for you or against vs. But we complayne on you to your selfe that in true accusations which would make heynously against vs you cite no authour no bookes no points but as I sayd befor vpon your owne bare woord hauing misinformed you pursue your owne relation therby as it was behoofull for your cause eschueing your controuersie For examples sake who of vs tould you that Christs fleash giuen for the lyfe of the world is Christs only body seperated as you affirme from his soule Which of our books record that Christ with all his merits is receaued by infidels dogs catts and other beasts as you informe in the 43. numbre When did any of vs teache a carnal real presence of Christ in the sacrament before consecration as you affirme in the 47. numbre And when or were did any of vs certifie you as you here and a litle after reporte that to blesse is not to giue thanks or to pray but only as we vaynly and foolishly teache say you to Crosse with two fingers and a thumbe with mumbling woords and charming Crosses wherby we forgiue synns past and preserue that day from future dangers Why in these and the lyke are not our authours books pages and prints alleaged The true aunswear is qui enim mal● agit odit lucem Ioan. 3. n. 19. for he that doth wickedly hateth light that his woorks may not be reprehended But good Lord yf you had intended as you lately pretended that you would proue your opinion true that Christ is not properly and litteraly but only sacramentaly improperly figuratiuely and misticaly in the sacrament why would you seeke digressios and by-maters of blessings charmings and mumblings and gallopp after them in so long discourse But since we must haue patience perforce without reason or remedie let vs wayte vpon our wandring knight who may aboue all writers of him selfe affirme out of Ouid Ouid. Nunc huc nunc illuc vtròque sine ordine curro Now here now there and both vnorderly I runne Rider 53. One part of the originall woord in Greeke signifieth in English Speech vttered with the mouth not a magicall crossing of or with fingers And the other Greeke word which must be iudge betwixt vs doth signifie to laude to praise and to blesse and blessing praising and thanksgiuing are all one as anone you shall heare Christ himselfe so to expound it and all the Euangelists and Paul agree in one congruence touching this matter against you How blesse blessing are vsed in Scriptures But first I will shew the simple how diuersly this word Blesse is vsed in the Scriptures To blesse God is to praise him and giue him thankes for all his mercies as you haue in Luke Luke 24.53 and the disciples continued in the Temple lauding and blessing God I hope you will not say they crost God with their fingers or consecrated him to make him more holie but praised him with their mouths For if you take blessing of God in that fingered sence then see the absurdities you fall into Ioh. 1.18 Ioh 4.24 Anthropomorphitae First against Scriptures you must hold that God the Father it not a Spirit but hath a bodielie shape that may bee touched and crost with our corporall fingers if this you hold ioyne with those auncient Heretickes of Egypt who held that God had a bodie and members as man had What it is for one mā to blesse another Gen. 27. Gen 48 Nū 6.23 Let your High priests of Rome and you low Priestes of Ireland learne of Aaron Gods High Priest how to blesse Gods people so cease to deceiue them anie more And the second absurditie nay blasphemie is this that you should make GOD who is

2. epist 50. ad Bonifac. in fine Tom. 5. de Ciu. l. 2. c. 25. But would you know what is to be against charities kingdome S. Augustin aunswereth Non est autem particeps diuinae charitatis qui hostis est vnitatis he is not partaker of diuine charitie who is an enemie of vnitie No catholick saythe he no fruitfull communion Therfor good M. Rider Aug. To. 10. de verb. Apo. ser 22. circa finē let this goulden exhortation of S. Augustin take place after so many mis-informations of his perswasion VVould God saith he they would not feare them to whom long time they haue sould erroure for they respect them they are ashamed toward humane infirmitie and not toward inuincible veritie And they feare to be expostulated with all in this maner VVhy therfor haue you deceaued vs why haue you seduced vs why haue you affirmed so much ill and falshood They should aunswer yf they feared God it was humane to erre but diabolical through animositie to remayne in erroure And a litle after Let them say to their beleeuers we haue fayled together let vs retire from errour together VVe haue bene guydes to you and you followed to your fall will you not follow vs when we conduct you to the Church I pray God this exhortation may take effect according to the intention and worthe therof In the meane tyme it is the 33. vntrueth that we ouer-rule Scripturs and Fathers The 33. 34. 35. 35. 37. vntruth The 34. that we confesse to be figuratiue that is as you vnderstand only figuratiue these woords of Christ this is my blood of the new testament The 35. that Augustin reasoneth against Capharnaits who would not beleeue the woords of Christ no more them protestants in these tymes The 36. that by our literal exposition we forsake Augustins rule charities kingdome Apostolical and Catholick exposition The 37. that we be Caphernaits and Canibals I wil not requite his Theons style and bad demeanure knowing that it is for want of mater because Eccli 21. non est sensus vbi est amaritudo ther is no sense wher there is bitternes Yf vaunting were victorie reproaches reproofe dispising disconfiting M. Rider had bene as victorious as Cesar or Alexander as subtile and solid a disprouer as a second prophet Daniel as great a vanquisher as the faire king Arthure Rider Amb. lib. 4. de Sacrament to cap. 5. 55. Ambrose is of the same opinion with vs against you saying Fac nobis inquit oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Iesu Christi make vnto vs saith the Priest this oblation that it may bee allowable reasonable and acceptable which is a figure of the bodie and bloud of our Lord Iesus Christ And Ambrose presentlie after saith the new Testament is confirmed by bloud in a figure of which bloud wee receiue the misticall bloud By these words the Reader may see that Ambrose and the Church in his dayes tooke it not for the naturall bodie of Christ but for a figure of his bodie and therefore cease to bragge heere to the simple of Ambrose and Augustine for they are not of your opinion Innocent Papae lib. tertius ca. 12. Fol. 148. and there shal you see the foolish and phantastical reasons the Pope giues for those said crosses And in the Canon of the Masse you haue these words of Ambrose in that part which begins Quam oblationem but you deale deceitfully with Gods people for you leaue out these words quod est forma corporis and there dash in fiue red crosses and still teach the people it is Catholicke doctrine and the old religion but these iuglings with the Fathers must be left or else good men that follow those Fathers will doubt that Gods spirit hath left you How dishonestly S. Ambrose is treated by M. Rider Fitzimon Ambros. l. 4. de Sacram c. 5. 55. S. Ambrose is as fowly or rather worse vsed then S. Augustin Compare M. Riders woords and these together in the very same chapter In sanctis manibus suis accepit panem Antequam consecretur panis est vbi autem verba Christi accesserint corpus est Christi Deinde audi dicentem accipite edite ex eo omnes hoc est enim corpus meum Et ante verba Christi Calix est vini aquae plenus Vbi verba Christi operata fuerint ibi sanguis efficitur qui plebem redemit Paulo post Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Numquid debemus de eius fide testificatione dubitare In his sacred hands sayth S. Ambrose he tooke bread Befor it be consecrated it is bread but when the words of Christ come it is the body of Christ then heare him saying take and eate of this all for this is my bodie And befor the woords of Christ the chalice is full of water und wyne VVhen the woords of Christ haue operated the blood is made which redeemed the people A litle after Our Lord Iesus him selfe testifieth vnto vs that we receaue his body and blood should we doubt of his trueth and testimonie Could you M. Rider Ambros. l. 4. de Sacram c. 5. in ether godly or honest disposition conceaue S. Ambrose thus speaking to thinke that in the sacrament was not the natural body of Christ but only a figure therof because he mentioned as we professe a figure to be therin Could you mistake without deepe hypochrisie these woords of his but when the woords of Christ come it which befor consecration was but bread is the body of Christ the blood is made which hathe redeemed the people Is not this a shamelesse resolution in making denials affirmations an act of such a carelesse man as is mentioned in Horace who had forfetted his credit abroad among all men freends and foes yet fayned to them of his priuat howshould that all went well and nothing against him saying Horacius lib. 1. Satyra 1. Populus me sibilat at mihi plaudo ipse domi The world doth hiss at me but yet I applaud to my selfe at home For opposition of S. Ambrose to protestantcy Causeus sayd he was bewitched by the deuil And truly in this point as after in treating of him in particular shal God willing be notifyed none was euer more opposit to them then he How lowde therfor The 38. vntruth hath M. Rider made his 38. vntrueth that Ambrose and the churche in his dayes thowght with him against vs But a mercenary minde to please man selleth it selfe rather then it would seeme disproueable S. Aug. late exhortation I feare will not benifit one of this humor 56. And Augustine else where saith Rider Aug. in ●narratione Psal 3. pag. 7. col 1. Printed at Paris anno 1566. August tom 6. contra Adimant cap. 12. Christ commended and deliuered to his disciples the figure of his body and bloud

auowched Tertullian l. de resurrect Carnis Graunt you also with Tertullian that Caro corpore sanguine Christi vescitur vt anima de Deo saginetur the fleash not only the sowle is fedd with the body and blood of Christ that the sowle may be fatt in God Hieron ad Damasum de prodigo filio Wit hs Hierom I consent that the Sacrament is a representation do not you also impugne him saying Ipse Saluator est cuius quotidie carne vescimur cruore potamur It is our Saluiour him selfe Ambros. l. 4. de Sacram c. 14. with whose fleash we are dayly feed whose blood we drinke I subscribe to S. Ambros that it is a signification do you no lesse that after consecration it is the fleash of Christ I allow with S. Chrysostom it is a remembrance Chrysost hom 60. ad pop Antioch and exemplar of Christs sacrifice vpon the Crosse for of that he speaketh do you no lesse when he saythe that in the Sacrament Christ is with vs non fide tantum sed ipsa re not in faythe only Clemens Alexandrin loco citato a Ridero but in very realitie I professe with Clement Alexandrinus to receaue Christ as he speaketh which is nothing to M. Riders intention and all other wayes it may be interpreted vnder an allegorie or figure as meat of faith c I cōfesse also Ipsum Saluatorem intra pectus suscipi that our Saluiour him selfe is receaued into the breast I graunt all Beda in Luc. 22. that you alleage owt of Beda do you also not contradict your owne pretended witnesses but professe in the figure of bread and wyne is the Sacrament of Christs fleashe and blood Behould M. Rider you haue purchased that all which you haue here produced excepting vntruethes is freely and liberaly permitted but farr from your purpose or proffit Is it because a figure or allegorie is witnesed and that not only or without contradicting the substance that you and your only figure should seeme benefited I say with Gods woord and marke it well that Christ is a figure Sap. 7. 2. Cor. 4. Hebr. 1. Coloss 1. Ephes. 5. Luc. c. 12 c. 22. and image of his Fathers substance will you inferr that therfor he is not the selfe same substance with the Father I say Christ is spiritualy and figuratiuely the head of his Churche will you inferr that therfor he hathe not a material head I say that his baptisme and Crosse are taken some tyme spiritualy or figuratiuely will you inferr that therfor his material baptisme and sensible suffring should be excluded I say that he was habitu inuentus vt homo Philip 2. in shape found as a man wil you say that therfor he was no man It is no lesse against Scriptures and Fathers to doe the one then the other to exclude substance in the Sacrament for being together a figure and to doe it in the instances alleaged Therfor as I graunt and shew figure and veritie spirit and letter shaddow and substance by euery autheure by your selfe produced so reciprocally do not misinforme any longer but say although they affirme figure spirit and shaddow so they do not contradict veritie letter and substance Otherwyse euery Reader will condemne your honestie woords and learning as but a figure without veritie a spirit without letter and shaddow without substance Isichius in leuit l. 6. c. 22. So certifyeth saying He receaueth by ignorāce who knoweth not this to be the body and bloud according to the trueth Which is as much to say as who by faythles fayth receaueth a figure without trueth of the thing figured he hath receaued according to ignorance and infidelitie But to your 4. Notes 1. grownded vpon Christs blood called wyne 2. consecration called benediction 3. wyne not changed because still called wyne 4. figuratiue phrase therfor not propre I aunsweare to the first and third that it is a custome in Gods woord and not only in holy Fathers to call thinges altered by their former names or according to the outward lyknes they represent Exod. c. 7. To● 2. Gen. 18. As for example Aarons rodd deuowred their rodds wheras they were now no rodds but Serpents Raphael is called a yong man three angels three yong men according to their only outward resemblance I aunswer to the second and last that the name benediction doth rather approue the consecration then disanull it and the name figure not exclude propietie as aforsayd The premisses considered no man will deny the 39. vntrueth The 39. vntruth to be that his exposition is ancient Catholick and Apostolical ours new priuat and heretical Pardon him being of their fellow shipp whose spirit consisteth as Vincent Lirinensis cap. 26. sayth in contrarietie vt ignorantia scientiae caligo serenitatis tenebrae luminis appellatione fucentur that ignorance with them masketh vnder the name of knowledge clowds of cleernes and darkenes of light So that as Luther him selfe confesseth the dayes are come in quibus omnia libentissime docemus audimus praeter ea que sunt an●iquae solidae veritatis Luth. l. cont Catharin VVherin he and his compagnie do most willingly heare and teach all things els besyd things that are of ancient and solide veritie Therfor as I sayd pardon him in following his trade and their trayne which is now described when he claymeth his profession to be owld and ours new Let vs only be his Referendaries for escapes or vntruethes not to be omitted in his confession when God of his infinit clemencie will grawnt him grace for which I pray perhapp as much as him selfe to repent The 40. The 40. 41 42. vntruthe vntrueth that we might neuer aunswer his obiection owt of Chrisostom as also that in the 11. hom vpon Mathew he hath any woord of what is by M. Rider alleadged The 41. that Beda telleth in England in his tyme the text was taken figuratiuely The 42. That these Fathers do howld against vs wheras we professe in euery place as much as from them can lawfully be challenged Let fouer or fiue small vntruethes passe among the rest that it be knowen I keepe the bulke as small as is possible 57. But you will say these testimonies of these Fathers Rider though of your owne Prints yet they prooue nothing against you vnlesse the Church of Rome should receiue and allow that exposition of the Fathers to be Catholicke If you should so replie surely it were a weake replication and subiect to manie exceptions and you would wring I cannot say wrong the church of Rome that she should hold a doctrine against all the old Doctors But if you will thus replie to bleare the eies of the simple yet will I frustrate your expectation for now I will shew you that the auncient Popes and the auncient Church of Rome held as these Fathers did that the proposition Hoc est corpus meum to be significatiue and improper

not S. Martial call Christ bread as well as you I neuer found one being so forgetfull and contrarious to him selfe better described then in F. Cottons Epigramme befor his treatise of the Sacrifice Colligis haud meminit stringis crepat inijcis odit Iámné negata probat iámné probata negat Summe you his woords he forgetts pinche you he fumes cite you he hateth VVere they now denyed he affirms yf but now affirm'd he rebateth For the point of commemoration or remembrance it is in the 81. and 86. numbers abundantly discussed For discomending our proofes and affirming that we are taken as in a nett it displeaseth me not For neuer thinke I any proofe so strong as what by your lyke is pretended weake nor my doctrin and profession more at libertie and out of danger then when by such it is disabled In not knowing Anaclet yow testifie what your skil is in the primatiue Popes S. Anaclet epist. 2. ad Episcopos Ital. among whom he was of the first in tyme and dignitie By him yow might learne that preists are Corporis Christi tractatores handlers of Christs bodye You haue noe reason you say to speake against Dionisius because he speaketh not one word for vs. Yes M. Rider it is for vs greatly that the preest must S. Dion Hierarchie Ecclesiast cap. 2. 3. first make his confession after hauing placed the signes vpon a holy altar by which signes Christ him selfe signatur sumitur is not only signifyed but receaued Then that the venerable prelat cometh to the altar and sacrificeth Then that after eleuation of the sacred hoste he communicateth him selfe and distributeth part to the assemblie Which is in one woord to say Masse Yf by your owne confession you haue not reason to speake against all this then you will also be destitute of reason in impugning vs any longer for our confessions for our sanctifyed altars for our preists for our masses for our eleuations in one worde for all our papistrie As I answered a little before so now I answere againe that I haue neuer better opinion of my answere that it is nether carelesse nor defectiue but exact and insuportable then I haue by your reprehension of it For that is your last refuge to make vanting your victorie reproaching your reprouing which is as Cicero sayd Exhibere fugam pompae similem to retyre and flye dissembling a triumphe and when you are confounded to pretende you had confuted imitating certayne being wounded in their bowels whom Aristotle relateth Aristoteles lib. 3. de partibus Animal in and by lawghing to perishe So you notwithstanding owtward applaudings God knoweth and euery reasonable man haue as fowly fayled and as forciblie bene foyled as euer needed any enemye of God and godlines Nether wanted I in the next woords of Ouid a more pertinent replye then wherwith I am in the last lynes attaynted But I will aspyre to greater victorie ouer him then by Ouids helpe For I forgiue his accusation without any feeling therof S. Chrysostome hath long since armed me against such reprehensions S. Chrysost hom 2. ad Antiochen Aliquis iniuriam intulit non sensisti nec doluisti non es iniuriam passus magis percussisti quàm percussus es Hath any one sayth S. Chrysostome iniuried thee and thou not feele it nor lament it nor indure any hurt therby thou didst rather strike then wast struken Yet yf he had any sparck of modestie or wysdome he would haue sayd to him selfe out of Horace Horat. 1. epist 18. Ter. in Adelph Nec tua laudabis studia nec aliena contemnes thy owne skill commend not nor it of others condemne But Terence sayd true homine imperito nihil quicquam iniustius qui nisi quod ipse fecit nihil rectum putat A conclusion of these two principal proofes out of Scriptures and Fathers 119. DOe not meruayle Christian Readers Fitzsimon that M. Rider so confidently claymed the Fathers as his fauorers who is so found to haue no interest or title in them Remember the dishonest womans most impudent and peremptorie clayme of another womans childe befor Salomon Remember this our purytans predecessours lyke clayme to the primatiue Fathers so perfectly deliuered by Dioscorus as yow may say not one spirit only but also one mouthe to haue vttred the woords related by him and repeated by M. Rider they are of such agreable sownde and sutable sense Ego cum patribus eijcior Concil Chalcedon Actione prima immediate ante actionem secundam Concilij Constantinop Ego defendo patrum dogmata non transgredior in aliquo Et horum testimonia non simpliciter neque transitoriè sed in libris habeo I am abandoned together with the Fathers I defend the doctrin of the Fathers I departe not a iote and I haue their testimonies not simplye nor sleightly but in their owne books Yet this protestation of Dioscorus was perfidious and most impiously dissembled For as a principal heretick he had departed from both Fathers and Christian fayth and was condemned a reprobat Eutychian heretick Theod. lib. 4. Fab. Conc. Chalced. S. Vigil l. 4. Con. Eutych S. Basil in orat que habetur in 7. Synodo such as affirmed Christs diuinitie to haue bene crucifyed and buryed and traditions to be of no estimation Wherin also our sectarists as appeareth in the examination of the creed voluntarilie conforme their imaginations Now what part of M. Riders Caueat is there but the former woords of Dioscorus are therin verbatim in a maner ingrossed The whole consent of all sort of protestants Lauatherus in epistola de sua visitatione Genebrard chr l. 4. initio pag. 526. dicit excremiss● supra 200. sectos Spongia pro Societate pag. 100. dicit 250. Eodinus in methodo dicit esse innumerabiles Statius lib. 11. whiche amownt to aboue two hondred sects for the very Lutherans euen by the reporte of La●atherus their Visitor did in his tyme alone attayne to a hondred and fower score disclayming the Fathers The Fathers them selues disclayming all parts of protestant doctrin The knowledge of the graue and learned protestants to the contrary The testimonie of his owne conscience could not retayne him but as Statius sayd it preceps sonipes strictè contemptor habenae on ronneth the head long horse neglecting restrayning raynes and reneweth both Dioscorus clayme and impudencie in affirming yea and that I may vse to him a Lancashyre phrase in threaping and bearing in hand that it was blyndnes and ignorance to contradict him that the primatiue Fathers stood not assuredly for him Neither contented therwith but to be knowen euery way to concurr with ancient hereticks he manifouldly repeateth these woords following of theirs mentioned a thousand yeares past by Vincent Lyrinensis Whose goulden booke he also commended to vs to reade as wherby to know him to be in the right wheras no other booke so much discouereth him to be in the wrong And Iustus Caluinus