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Author: Rider, John, 1562-1632.
Title: A friendly caveat to Irelands Catholickes, concerning the daungerous dreame of Christs corporall (yet invisible) presence in the sacrament of the Lords Supper. Grounded vpon a letter pretended to be sent by some well minded Catholickes: who doubted, and therefore desired satisfaction in certaine points of religion, with the aunswere and proofes of the Romane Catholicke priests, to satisfie and confirme them in the same. Perused and allowed for apostolicall and Catholicke, by the subscription of maister Henry Fitzsimon Iesuit, now prisoner in the Castle of Dublin. With a true, diligent, and charitable examination of the same prooffes: wherein the Catholickes may see this nevv Romane doctrine to bee neither apostolicall nor Catholicke, but cleane contarie to the old Romane religion, and therefore to bee shunned of all true auncient Romane Catholickes, vnlesse they vvill be new Romish heretickes. By Iohn Rider Deane of Saint Patrickes Dublin.
Publication info: Ann Arbor, Michigan: University of Michigan, Digital Library Production Service
2011 December (TCP phase 2)
Availability:

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Print source: A friendly caveat to Irelands Catholickes, concerning the daungerous dreame of Christs corporall (yet invisible) presence in the sacrament of the Lords Supper. Grounded vpon a letter pretended to be sent by some well minded Catholickes: who doubted, and therefore desired satisfaction in certaine points of religion, with the aunswere and proofes of the Romane Catholicke priests, to satisfie and confirme them in the same. Perused and allowed for apostolicall and Catholicke, by the subscription of maister Henry Fitzsimon Iesuit, now prisoner in the Castle of Dublin. With a true, diligent, and charitable examination of the same prooffes: wherein the Catholickes may see this nevv Romane doctrine to bee neither apostolicall nor Catholicke, but cleane contarie to the old Romane religion, and therefore to bee shunned of all true auncient Romane Catholickes, vnlesse they vvill be new Romish heretickes. By Iohn Rider Deane of Saint Patrickes Dublin.
Rider, John, 1562-1632.

Dublin: Printed by Iohn Franckton, 1602.
Notes:
Signatures: A6 B-V4 W2.
Some print show-through; tightly bound.
Reproduction of the original in the British Library.
Subject terms:
Fitzsimon, Henry, -- b. 1566.
Transsubstantiation -- Early works to 1800.
URL: http://name.umdl.umich.edu/A10753.0001.001

Contents
title page
TO THE RIGHT HONOV∣RABLE S. CHARLES BLVNT, BARON MOVNTIOY: KNIGHT OF THE most noble Order of the Garter: Governor of her Maiesties Towne of Portesmouth and Isle of Por∣tesea: Lord Deputie of the Realme of Ire∣land, & Generall of all her Ma forces there. And to the rest of the privie Councell.
To all Romane Priests, and all other of anie other Romish order, vntruly surnamed Catholicke Priests: and to everie of them vvithin the kingdome of Ireland,
A FRIENDLY CA∣VEAT TO IRELANDS CA∣THOLICQƲES, CONCER∣ning the Daungerous Dreame of Christs corporal presence in the Sacrament of the Lords Supper: grounded vpon a let∣ter sent from the Catho∣licques, &c.
proof
The question vvas mooued by some Bellie-gods that tasted of Christs banquet, & bountie (in feeding fiue thousand men vvith fiue loaues and tvvo fishes) vvhether Mo∣ses or Christ vvere the more excellent and liberall in feeding men.
The manner how this true bread (Christ) must be eaten.
The fruit and profit that redoundes to the true eaters of this bread of life, vvhich is Christ.
The third proofe of the Catholique Priests out of the sixh of Iohn, to prooue Christs carnall presence in the Sacrament.Vers 55. My flesh is meate truelie and my bloud is drinke trulie:
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Concilium Ephesiuum in Epist. ad Nestorium: Wee ap∣proach to the misticall benedictions, and we are sancti∣fied, being partakers of the holie bodie and precious bloud of Christ.
The flesh is fed by the bodie and bloud of Christ, that the soule might be fat in God.
And in bless vs his flesh to eate, and his bloud to drinke, that we might he nourished by that, by vvhich vve haue been redemed.
There is no doubt left of the veritie of the flesh and bloud of Christ, for novv by the assurance of our Lord, and certaintie of our faith, it is his true flesh and his true bloud.
Nothing remaineth in the vvorld of the bodie and bloud of Christ, but that vvhich daylie is made by the Priest on the Altar.
Let vs approach in ardent faith, laying our hands in man∣ner of a crosse, and let vs receiue the bodie of him that vvas crucified.
This bread is bread before the consecration: but when it is consecrated, of bread it is made the flesh of Christ.
Not onelie the Sacrament, but the bodie of Christ is pro¦pounded vnto vs, not that vve should touch is onely, but that vve should eate it.
We ought rather to beleeue in Christ, and humbly to learn of him, then like drunken sots to crie out, hovv can he giue vs his flesh?
The bread vvhich descended from heaven is the bodie of our Lord, and the wine he gaue his disciples is his bloud.
The mediator betvvixt God and man Iesus Christ, vvith faithfull heart and mouth vve receiue, giving vs his flesh to eate and his bloud to drinke. Although it seeme more horrible to eate the flesh of man then to kill: and to drinke the bloud of man then to sheed it.
In vvhat darknesse of ignorance, in vvhat sluggish care∣lesnesse, haue they been? as not to haue heard by beare∣say, nor by reading to haue found, vvhich in the Church of God is so plaine, as that the mouthes of children do tell, the bodie and bloud of Christ to be trulie in the bles¦sed sacrament.
Thus much for the fathers, as a skantling or taste, leaving the surplus to the curious Reader. I might haue recited Martial Epist. ad Rurdgalenses, cap. 3. Anaclet. Epist. general: Dionisius Arcop. cap. 3. page. 3. vvho lived vvithin the compasse of the first hundred yeares: but I obserue brevitie, as by the next proofe shall appeare.
The third proofe. That the chiefe Protestants did beleeue the reall presence, and alleadged all the Fathers for the maintenance thereof.
Amongst factions of opinions, some latelie take avvay the bodie and bloud of Christ, touching his reall presence. contrarie to the most plaine, most evident, and puissant vvords of Christ.
Tyndall, Frith. Barnes, Cranmer, left it as a thing indif∣ferent to beleeue the reall presence. So that the ado∣ration (saith Frith) be taken avvay, because there then remaineth no poison, vvhereof anie ought to be afraid of. Yet Kemnitius vpon the assurance of the reall pre∣sence, approoveth the custome of the Church, in adoring Christ in the Sacrament by the authoritie of Saint Au∣gustine, and S. Ambrose, in Psal 98. Eusebius Emisse∣nus, &c. Saint Gregorie Nazianzen: and saith it is im¦pietie to doe the contrarie. So that the brood being of such agreement vve haue the lesse occasion to embusie our braines to confute them.
The fourth proofe. Deniers of the reall presence condemned as heretickes.
The fift proofe. Of manie miraculous testimonies of the reall presence.
Eusebius recounteth, that in the persecution vnder Seve∣re, that it vvas a great accusation against Christians, that they did eate mans flesh, because they beleeved that they did receiue the bodie of Christ.
A Ievv present at masse, vvhich Saint Basill did celebrate, vvas converted by seeing a childe devided in the blessed Sacrament.
Ambrose speaketh of a happie preservation of one from drovvning, for devotion tovvards the same.
Sozomen recounteth hovv a vvoman not beleeving that Christ had transformed bread into his bodie, was in dan∣ger by transformation of bread into a stone.
And a certaine Duke of Saxonie vpon alike occasion did become a christian.
Optatus reporteth a grievonus punishment of abusere of a sacred Host.
Read Gregorie Nazianzen in his funerall sermon of father, mother, and sister, and you shall finde miraculous demon∣strations of the reall being of Christ.
I trust this vvill suffi for averring the consent of the Ca∣tholickes, vvith the fathers of the primitiue Church vvhich is the first Article we were provoked to prooue.