bread And therefore this opinion of real presence â—â—ghts directly against the articles of our beleef and the manifest place of scripture And is this al Then those articles of the Creed make not any other new argument but in effect and substance are the self same vvith the vvords of the Acts and therefore M. B. might have spared this but that he loveth to multiplie vvords and make a shew of some new thing of a second â—ort of argumeÌ„t vvhen the thing is stale and differeth nothing at al from his first sort of argument and both first and second is founded nether vpon any place of scripture as hath bene declared noâ— article of beleef as shal now appeare nor any authoritie of the church or general Councel yea or consent of the Protestants but only vpon a fantasie of Zuinglius and Carolostadius and their sectaries framed to them selves that Christs body being in heauen can not possibly be in the sacrament because forsooth a body of man such as is Ihon Caluin or Theodore Beza can not be in two places at once As for this article of our beleef of Christs ascension and sitting at the right hand of god his father it is so far from disprouing the real presence in the sacrameÌ„t that it much more establisheth it to any Christian yea to many Protestants And Luther writeth very flatly though vpon a wrong grouÌ„d that we are bound to beleeve Christs real presence in the sacrameÌ„t cum scripturae articali fidei constantissime id asseuerent for that both the scripture articles of our faith speaking of the self same vvhich here M. B. doth assure vs thereof most constantly And thâ—â— M. B. and those of his sect thinke otherwise it procedeth only hence as writeth Luther answering this argument in Zuinglius and Occolampadius for that they â—aâ—e a folish and childish imagination of Christ sitting at his fathers right hand as though hard by God his fathers throne Chrâ—â—â— sat in a golden chayre with a goodly crowne on his â—ead c. For saith Luther vnles they thought thus ignorantly and childishly of Gods right hand they would neuer herevpon dâ—â—y the body of Christ to be present in the supper Foâ— let vs take the meaning and explication of this article from Calvin him self and see vvhat argument can be deduced thence to M. B. purpose That Christ sitteth at the right hand of â—iâ— father saith Calvin thereby we must vnderstand that he is made Lord of heauen and earth and that by his ascension â—â— tooke solemne possession thereof which he shal keep and continue vntil the last day For so the Apostle declareth it whâ—â—as he saith that the father hath placed him at his right hand above al principalitie and power and vertue and domination and al thing not only in this world but also in the â—ther and that God the father hath subiected al things vnder his â—eet VVe see then what is the meaning of these words to wit that al creatures both celestial terrestrial hoâ—oâ— his diuine maiestie are gouerned by his hand obey his wil are subiect to his power And the Apostles have no other meaning when they make so common mention hereof then that al things are at his commaundement This now being the true sense of this article let vs draw thence M. B. his conclusion vvhich must stand thus Christ sitteth at the right hand of his father that is to say he is made lord of heaven and earth God hath placed him in supreme gouernemeÌ„t over al and al things in heaven and earth he hath subiected vnder him so that there is no creature but is obedient to his commaundement that is in one vvord He is omnipotent Ergo he can not make his body present at once in two places in heauen and in the sacrament This is M. B. his argument and this is that article of our beleef vvhich so directly destroyeth Christs real presence vvith vs. But vvil the reader see how M. B. vvhile he laboureth to multiplie his arguments and disgrace the Catholike faith as contrary both to scripture and the articles of our beleef disgraceth him self diminisheth and quit marreth his owne arguments and nothing impayâ—â—th the Catholike faith but rather establisheth and confirmeth it Let the reader take once againe a revew of that former text Act. 3. 21. vvhich as he saith proveth most evidently Christ to be locally so bound to one place in heaven that he can not be present in the sacrament For if vve shal geve credit to Calvin vvho in this â—ase deserveth more credit then M. B. both for the rare qualities and singular excellencie of the man as also for that he iustifieth his exposition by many places of scripture al truly alleaged against M. B. his one corrupted falsified peece of a sentence expounded by no authoritie besides his owne those words of S. Peter vvhich M. B. so â—oastâ—th of have no other meaning and sense then hath Christs sitting at his fathers right haÌ„d VVhich being al one then must that dreadful argument vvhich he so magnified as most evidently binding Christ to a certaine place so that he could not be in an other be framed as the former thus S. Peter Act. 3. 21. saith Christ is omnipotent and hath al power in heauen and earth geven vnto him Therefore being in heauen he can not be present in the sacrament ¶ The vanitie and peevishnes of vvhich ignorant sophistrie more fit for some rude cobler or taylour then such a minister as is M. B. Calvin knowing right wel in his later writings ether not at al or seeldom and sleightly vrged that article vvhen he disputed against his felow Protestants of this matter but rested cheeflly vpon such texts of scripture vvhich in deed vvere a litle more to the purpose as declare Christs absence from the world and leauing it as in S. Iohn once or twise But Christ in the same places and cls vvhere maketh his meaning plain inough vvhen he declareth that by the world he meaneth the state condition qualitie and conuersation vsual in this vvorld in vvhich sort he denyed him self to be of the vvorld vvhen yet he remayned in the vvorld and after his resurrection vvhen yet he talked vvith his disciples signified he vvas not then in the vvorld for that he vvas not vvith his disciples in such vvorldly maner as he vvas before his passion and so nether such places albeit they carie some more face and probabilitie then this article of Christs sitting at his fathers right hand any whâ—â— impayre the Catholike faith touching this sacrament And thus VVestphalus answereth Calvin rightly It is to be marked saith he that Christ telleth his disciples he wil leaue the world not that he wil leave his church For how could he leaue the church who promised to be present with the faithful for ever Therefore the meaning of these
Calvinists pag. 348. 350. B BAptisme of Christ S. Iohn Baptist differ pag. 198. 199. Baptisme conferreth grace and remission of sinnes pag. 97. 98. Baptisme of the Calvinists by their doctrine is no sacrameÌ„t of Christs Gospel pag. 114. 115. as nether is their Supper Ibid. Nether of them conferreth any grace 185. 186. Baptisme is to them only a ceremonie pa. 105. Only a signe 106. Remitteth no sinne nor doth any good to the sowle 105. 106. 186. Baptisme by the Caluinists ministred vvithout vvater pag. 60. see Sacrament Berengarius the first notorious heretike against the sacrament pa. 23. General Councels against him 24. 26. His recantation 25. He is condemned by the Protestants 27. His doctrine as likewise al other that is new proued heretical 32. 33. He learned his sacrameÌ„tarie heresie of a Iew 100. Bertrams doubtful vvriting of the sacrament pag. 22. 23. Bezaes frowardnes and hipocrisie 101. 106. His vaine bostiâ—g of him self 144. 145. Blessing of creatures vvickedly denyed by M. B. pag. 153. 154. Christ blessed creatures pa. 153. Especially the bread and vvine at his last supper 152. 154. 158. 337 Blessing c geving thankes differ much pag. 152. 153. M. Bruces Sermons vvhat they conteyne pag. 118. 119. 426. M. B. very vnconstant in his preaching 208. M. B. his coÌ„tradictions pa. 120 128. 194. 234. 235. 236. 237. 238. 389. 390. 399. 400. per totum cap. 22. M B. his had argumeÌ„ts against remission of sinnes imparted by man pag. 197. 198. Against sacrifice to be offered to God 258. 259. Against private coÌ„munions pa 2â—0 â—81 Against Christs presence in the sacrament 253. 254. 255. 256. 368. 374. 375. M. B. coÌ„trane to al other Calvinists pa. 185. 186. 187. 210. 212. 419. 420. To the English church pa. 212. 222. 282. To the Scottish church pa. 419. 420. His arguments answered by Calvin 351. 355. 356. By the Consistorie of Geneva 358. 361. By Luther 377. 378. 394. By VVestphalus 394. 395. M. B. corrupteth the Gospel against Christ 320. 321. 322. He corrupteth S. Paul 288. 289. 421. vnto vvhom he is fully opposite 424. He applieth Scripture to prove contrarieties 418. 4â—â— M. B. measureth Diuinitie by physicke pag. 392. 393. M. B. assureth heauen to Pagans no lesse then Christians pag. 427. This bread and this cup vvhat it signifieth in S. Paul pag. 289. C. CAluins inconstancie in treating of the Sacrament pa. 70. His double dealing hypocrisie therein 74. 75. 76. 94. His manifold plain testimonies for the real presence 71. 72. 73. He protesteth him self a Lutheran in that point 73. 74. His doctriâ—â— a mockerie of Chistians 300. He corrupteth the scriptures 91. 107. 108. Calvins cundit-pipe for receiving the sacrament pa. 75. Calvins contradictions touching the Sacrament pa. 77. 78. Calvins sacramentarie Gospel leadeth to Iudaisme pa. 116. 117 where it began â—00 Calvin a mere Zuinglian 89. 90. Calvinists Zuinglian Berengarians Sacramentaries al one pa. 45. 70. 90. VVho is a right calvinist or Sacramentarie 45. Calvinists make void the Tesâ—ament of Christ pa. 5. Enemies of Christ 207. They make Christ to have despayred 403. They denie his redemption 403. 404. Calvinists Atheists pa. 53. 325. they hate the words of Christ pa. 54. 162. How sometimes they magnifie their sacrameÌ„t 69. Thei corrupt the scriptures 350. 351. 370. 371. 394. Fathers 348. 349 Calvinists practise their CoÌ„munions without the words of Christs Institution pa. 54. in Germanie Ibi. in England 55. 56. 57. in Scotland 58. 156. 159. 160. 161. 162. in Suizzerland 58. 59. Calvinists coÌ„munion may be ministred without ether bread or wine pa. 59. 60. 361. By wemeÌ„ 61. 65. and boyes 66. The Calvinists Creed pa. 325. 326. By what Doctors they vse to coÌ„firme their Gospel 53. 394. Their Gospel denyeth almost al Articles of the Apostolike Creed 437. Their Gospel a Gospel of Epicure Venus 425. 426. 428 Calvinists condemned by the Protestants of Germanie 73. 74. 394. 395. Their maner of writing and disputing 162. 394. Their faith framed by physicke 394. 395 396. They applie scriptures to prove any thing 418. The Calvinian Gospel destroyeth al religion pa. 430. 436. 437. Good workes 431. 432. Faith 432. 433. It erreth in matters of great weight 436. It is lesse covered with sheepes clothing then old heresies 438. 439. A more enemie to memories monumeÌ„ts of Christianitie then is the Aleoran 439. 440. It is condemned by them selves 441. 43. Ever vnconstant altering 444 Many differences betwene the Gospel of Christ this of Calvin 444. 445. 446. Carnal cognation esteemed by Christ 318. 319. Carolostadius in our tyme the first father of the sacramentaries pa. 39. His interpretation of Christs words 39. 40. approved by Zuinglius 44. A description of him 41. He was very familiar with the devil 41. 42. Catholike words vsed with heretical meaning pa. 129. 173. DiffereÌ„ce betwne Catholiks Protestants touching the assurance of salvation pa. 302. 303. No salvation out of the Catholike church 316. The Catholike visible church eternal ever directed by the Spirit of truth 32. 33 Chalice or cup in S. Paule what it signifieth 289. chalice of Christ mingled with water 151. 158. 159 Christ honored his mother 318. 319. Christ made â—â—â—s Testament aâ— his last supperâ—ba 6. He sacrificed him self thereiâ— 8. 9. See more hereof in Testament SacrameÌ„t Christs flesh profiteth pa. 322. It feedeth vs to eternal life 32â— 234. It is at one time in heaven and in the sacrament 342. Hovv it is horrible to eate Christs flesh 363. 364. It is received really 202. 203. 204. 365. 366. Corporal touching of Christ profitable 327. 329. 330. 331. sometimes vvithout faith of the party profited 331. 332. much more corporal and spiritual touching as in receiving the sacrament 332. Christs words of the Sacrament diversly straungely interpreted by Carolostadius pa. 39. 40. By Zuingliê° 42. By OecolaÌ„padius the Anabaptists 43. Many other contrarie interpretatioÌ„s of those vvords 44. 45. Al approued by Zuinglius and Musculus 45. 46. 47. 48. Calvins and M. B. exposition of those vvords 204. 205. 206. The true sense of those vvords 3. 4. 5. 124. 362. 369. 370. Confessed by a sacramentarie Martyr pa. 55. Christs body in the sacrament received of evil men pa. 290. 291. 292. Christ not received of evil men in their supper saith M. B. other Calvinists 288. 293. 295. The contrarie is proued by the whole course of his and their doctrine 296. 297. 298. VVhat it is to eate Christ 7 by their Theologie 78. 79. 29. 298. The worst men eate him so 299. 300. See Special faith Christ no otherwise received in the Sacramentarie communion then out of it pa. 79. 80. 81. 82. Better out of it 83. Christs miraculous entrance to his disciples the doores being shut pa. 384. 385. 386. Many wayes cluded by the Calvinists 384. 385. Christs Ascension and sitting at Gods right hand vvhat it meaneth pa. 354. 355. It rather proveth the real presence then
hindereth it 354. 355. Christ is absent from the world not from his church 356. 357. Christ concurreth with his Ministers in conferring grace by his sacraments pa. 183. 201. 202. Christs body glorified hath preemineÌ„ce aboue al others pa. 397. Circumcision a seale of iustice to Abraham peculiarly pa. 131. 132. The Iewes Communion pa. 100. 101. 102. Compared with Calvins 102. 103. They are after the Calvinists doctrine al one 103. 104. 105. In truth the Iewish much better proved at large pa. 109. 110. 111. 112. 113. 115. 116. The Calvinian Communion no sacrament of Christs gospel pa. 104. 115. The definition thereof 104. 109. Priuate Communions improved by the Calvinists pa. 277. 278. 280. Approved by al the primitiue church pag. 278. 279. 285. Item approved by the Lutheran ProtestaÌ„ts 283. 284. 285. M. B. reasons to the contrarie 280. Answered 281. by them 283. A policie of the Devil to deny priuate communions 285. 286. Confidâ—ce engendred by Catholike faith pa. 312. Presumption by the protestant faith 303. 304. Feare as necessarie to be taught as confidence 402. Sacrament of Confirmation pa. 143. 144. VVords of Consecration religiously obserued in the church 334. They are pronounced in the East church alowd 337. And of old in the VVest 336. It vvas is an evident testification of the real presence 336. 337. 338. VVhat power or vertue is in the words 339. 340. 341. Christs words of consecration beleeved to be of great force in the primitiue church pa. 49. 50. 51. To be of no force in the Protestant church 51. 52. 53. 217. 218. See VVorde VVhat is a Contradiction pa. 388. 389. D Dominica coena our lords supper pa. 245. See Sacrament E English clergy against the Scottish touching the necessitie of preaching to make sacraments pag. 221. 222. 223. S. Paules Epistle to the Hebrewes denyed by the Calvinists pa. 313. Erasmus faith touching the real presence pa. 34. His grounds reasons thereof 34. 35. F VVhat faith Christ required in them whom he healed pag. 328. Faith defined by S. Paule pa. 314. 315. No similitude betwene S. Paules faith and the Caluinists 315. 316. Their faith is no faith 308. But arrogant presumption 303. 304. 409. 410. Faith not the only iewel of the sowle pa. 312. How it worketh confidence in the hart 312. 313. Once had it may be lost 408. 409 Faith to be vrged before reason in matters of Diuinitie 391. Only faith iustifieth not pa. 401 Fathers of the primitiue church condemned by the Calvinists for their beleef of the church sacrifice 15. 257. For preferring the sacrameÌ„ts of Christs Gospel before those of Moyses law 93. For preferring Christs baptisme before S. Ihon Baptists 199. G Geneua consistorie dispenseth against Christ pa. 59. 60. 147. 361. Gospel See Protestant S Gregories coÌ„passion of the English pag. 442. Gyges ring 346. H Heretical craft to disproue one truth by coÌ„mending an other pa. 311. Heretikes deceiue by faire speeches 17â— I Iewel a eaviller vpon words pa. 15. 16. A notorious lyer corrupter of fathers 389. A shufler together of sentences out of the fathers to no end 149 150. L Liturgia with the Greekes the same that Masse in the Latin church pa. 17. 250. 251. Luther author in general of the sacramentarie heresie pa. 37. 38. His rule to interprete scriptures by â—â— M Manna and his properties pag. 111. 112. 113. Martyrs of the primitiue church most zealous pa. 136. The vvord Masse vsed in the primitiue church pa. 253. 254. But sacrifice much more 254. 255. Of priuate Masse See priuate communion Scottish Ministers much geven to sorcerie witchcraft pa. 3â—â— They condemne them selues for heretikes 196. Verie inconstant in their preaching 440. 441. Ministers in their sermoÌ„s what they handle most 219. The name Ministers 374. 375. Never found in scripture in the Calvinists sense 375. N Nabugodonosors fiery fornace hote and cold at one instant 387. 388. O Gods omnipotency denyed by M. B. and the Calvinists pa. 137. 381. And withal the vvhole bodie of scripture 381. 382. principles of Christianitie 383. P Phisical qualities necessarie to humaine bodies bind not the body of Christ 344. 345. 346. 383. 384. Priests remit sinnes in the church pa. 194. 195. 196. 197. God is honored thereby 197. They communicate Christs body to the faithful 201. 202. Protestant Gospel suggested by the devil to Carolostadius pa. 41. 42. To Luther 304. To Zuingliê° 376. 378. It overthrovveth al Christianitie 388. Protestants once indued vvith their special faith can never after leese it pa. 306. Nor yet the holy ghost howsoever they live Ibidem As sure of their electioÌ„ and saluation as of any article of their faith 303. 307. 308. 413. 414 See special faith The Protestants rule vvhereby they interprete scripture pa. 38. 39 R Real presence of Christ in the sacrament pa. 20. 21. 22. 49. 50. 51 Acknovvleged by the old fathers for a cause of our resurrection 169. 170. 171. 325. Real presence proved by scripture 202. 371. by fathers 203 204 291. 292. 364. 365. 366. 369. 391. 392. By protestant Doctors 349 354. It standeth vvel vvith the memorie of Christs death 363. Al religion grounded on two pillers pa. 430. Resurrection of our bodies denyed by the Calviâ—ists pa. 323. 324. 325. 326. 383. Rock what it signifieth in S. Paul 1. Cor. 10. 4. eagerly debated betvvene the protestant Doctors pa. 373. 374. Romain church for 500. or 600. yeres after Christ pure in faith by graunt of many Protestant Doctors 252. 253. S The word Sacrament most auncient pa. 132. Much disliked and condemned by M. B. and other Calvinists pa. 119. 1â—2 127. Yet most vsed by him and them 120. 121. 125. Their wicked sophistrie in abusing that vvord 125. Exemplified by their expounding of Christs vvords touching the Sacrament pa. 122. 123. 124. 125. 174 Divers significatioÌ„ of the word Sacrament 126. Sacraments of the new Testament never called selves in the scripture pa. 130. 132. In the Calvinists sense they are lying seales â—6 They are fondly and falsly so called 141. 142. 144. Definition of the Geneua or Scottish sacrament that it is a seale of the word preached pa. 134. Refuted 135. 136. 137. 138. 140. 214. It is plainly Anabaptistical 138. 139. 140. The word is rather a seale to the sacrameÌ„t then contrariwise 141. 142. VVhence probably this doctrine of seales proceded 213. 214. Sacraments in what sense called seales by the auncient fathers 143. 144. The SacrameÌ„t to the Calviniste nothing but a seale 〈…〉 84. 85. A lying seale 86. A signe without al grace or vertue 87. 105. A bare signe 70. 88. 89. 90. 106. No better then a Iewish ceremonie 90. 91. 92. 93. 94. 104. 106. 107. See Supper and Communion The principal end substaÌ„ce of the Geneua sacrament is to signifie pa. 265. 266. It signifieth vnperfitly 267. Many other things signifie as wel or better therefore are as good sacrameÌ„ts 268. 269. 270. The Calvinists base esteeme of it 112.
bishops in vvhich he againe vvas confuted and yelded so that with his ovvne hands he burnt the bookes vvhich he had made in defence of his heresie But not persisting in his faith and oth geuen after certaine yeres he vvas againe persvvaded to come to Rome there to defend his opinion by such learning as he could in a great synod of bishops gathered for that purpose vvhere being convinced by al maner proofe vvhich he desired by scriptures by fathers by Councels by vniuersal and vncontrolled tradition and vniforme consent of al Christians and christian churches that euer vvere since Christ be being then an old man hauing some more feeling feare of death of hel of his ovvne damnation then before acknovvledged his impietie requested pardon of the supreme Pastor and other bishops there present and as it may be credibly thought vvithout al fiction or hypocrisie abiured his heresie in these vvords Ego Berengarius corde credo ore confiteor c. I Berengarius beleeue in hart confesse with mouth that the bread and wine is conuerted into the true propre and life-geuing flesh and blud of Christ our lord that after consecration there is the true body borne of the virgin which suffred on the crosse and sitteth at the right hand of the father the true blud which issued out from his side that it is present not only in signe or vertue but also in proprietie of nature and veritie of substance As here in this writing is conteyned as I reade it and as yow vnderstand it so I beleue wil neuer teach contrarie And aftervvards being at the point of death vvhich befel on the day of the Epiphanie vvhich is as much to say as the Apparition of our Sauiour remembring by his hererical preaching what numbers of poore ignorant sovvles he had seduced vvith great sorovv and repentance he vttered these vvords This day which is the day of Christ Iesus his Apparition shal he also appeare vnto me for my glorie as I hope because of my repentance or for my eternal punishment as I feare because of so many as I haue deceaued I verelie beleue that after the consecration those mysteries are the true body and blud of our Sauiour And I am induced so to beleue both by the authoritie of the primitiue church by many miracles shewed of late And â—o vvith great signes of sorovvfulnes and repentance died a true Catholike man as is recorded by good autentical vvriters From Berengarius tyme vntil this present albeit there haue not bene any such great numbers as vvere in Berengarius tyme yet scarce any one age hath missed some notorious heretike vvho among other heynous he resies hath vpholden also the heresie of BereÌ„garius As on the other side there hath not vvanted great Clerks and Saints of excellent holynes learning vvho haue maynteined the Catholike and Apostolike faith deliuered to them from their fathers Such vvere in the age of Berengarius besides those before named Adelmanâ—us bishop of Brixen Hugo bishop of Langres Iuo bishop of Chartres Hildebertus first bishop of Mantes after archbishop of Tours S. Bruno and sundry others After solovved S. Bernard Petrus Clumacensis Petrus Lombardus Hugo Richardus de S. Victore Euthymius S. Thomas S. Bonauenture the general Councel of Laterane vnder Innocentius in vvhich vvere present as vvitnesseth M. Fox 61. Archbishops Primates 400. Bishops 800. other men of great learning an other general Councel holden at Vienna item a third general Councel holden at Florence besides that of Constance vvherein the Greeke church and Latin professed their consent and vniforme faith touching the veritie of this diuine sacrifice and sacrament as likevvise many Greeke Bishops vvrote sundry treatises in iustification thereof Samonas Bishop of Gaza Nicolaus of Methone Marcus of Ephesus Nicolaus Cabasilas Bessaâ—ion the Cardina ' as likevvise of late they haue testified the same in their ansvvere to the ProtestaÌ„ts of Germanie vvho sued to enter in to some communion vvith them against the Romaine church But the Greekes vtterly refused them as condemned heretikes both for other their sundrie heresies namely for this of the sacrament vvhereof I speake vvherein the Greeks very constantly hold the same faith vvhich al Christians heretofore haue and euer ought vvhich is deliuerâ—d in the late general Councel of Tient ¶ Thus much is to be noted in this discourse that from Berengarius vnto Luther no one man hath bene a patrone of this opinion but he hath bene also defiled vvith some very sovvle grosie heresies beside such as the Protestants them selues hold for heresies count the defenders of them heretikes As for example to begin vvith Beregauê° him selfe vvhen he maynteined this sacramentarie heresie he his partakers denyed withal the grace of baptisme denyed that men coÌ„mitting mortal sinne cou'd euer obtayne pardon therefore Besides this he was an enemie to mariage and al stayned from meates which god had created and from fat as things vncleane VVhereby it appeareth that he vvas not only a Sacramentarie but also an Anabaptist a Ievv and vvhich in the Protestant gospel perhaps is greatest of al an enemie to mariage and good fare For vvhich cause Occolampadius though in the matter of the sacrament a right Berengarian yet iudgeth him to be an heretike vvorthely condemned Berengarium a Concilio Romano non iniuste condemnatum arbitror c. I saith he am of opinion that Berengarius was iustly condemned by the Councel holden at Rome For besides the matter of the Eucharist he defended some things against mariage the baptisme of children in the verie matter of the Eucharist he seemeth hoâ—ely to haue set him selfe a worke rather desirous of victorie and vaine glorie theâ— of opening the truth ¶ Next ensued one Petrus Brusius and Henricus author of the sect called Albigenses vvhich so horribly for many yeres tormented Fraunce as novv do the Caluinists and these in many articles agreed iust vvith the Sacramentaries of this tyme. For vvhich reason Ioannes Crispinus him self a sacrameÌ„tarie one that hath gathered together in to a storie the french sacramentarie mar tiâ—â— as M. Fox hath done the English the like vvhereof euerie sect especially the Lutherans and Anabaptists haue done for the Martirs of their peculiar Gospels this Crispinus of Geneua in his Martyrologe acknovvledgeth them for bretherne of his congregation and for martyrs those that dyed in defence of their opinions as also M. Fox in his Acts monuments greately aduaunceth them And vvhat men vvere they In matter of the Sacrament so far forth as now it is ministred in the church for in an other point they differed they vvere of Berengarius faith beleeuing that the body of Christ was present there no otherwise then it was in any other bread VVithal they denyed prayer for the dead and Purgatorie defaced Images brake downe
crosses And thus far they joyne vvith French English Scottish gospellers as likevvise in much sacrilegious spoile of churches ouerthrovving of altars calling in the Mores and Mahometans of Africa to assist them against the Christians But vvithal they held many articles vvhich the Protestants as yet coÌ„demne for vvicked heretical as that with Manicheus they taught that there were two first creators beginnings of al creatures a good and a bad god the deuil and that god created some things and the deuil other some 2. VVith the Sadduces they denyed the resurrectioÌ„ beleeuing the sowle to dye with the body neuer to returne againe 3. They scorned at praier for the dead beleeuing no purgatorie nor yet hel 4. They refused baptisme as altogether superfluous vnprofitable These vvith some fevv other of like qualitie vvere the faith of the Albigenses in defence whereof there vvere ouethrovven slaine in one battaile a 100. thousand in an other 70. thousand and many being taken and hauing free offer to abiure their opinions liue or els to be burnt to death if they stoode stil in them made voluntary chose rather to suffer death by fyer then to forsake their heresie At the same time rose Almaricus vvhom M. Fox in his martyrologe calleth a worthy learned man and of a simple doctor maketh a great bishop as though he had bene some Archpâ—otestant This man in his opinion against altars images and especially the Sacrament vvherein he acknovvledged vvith the forenamed Albigenses the body of Christ to be no otherwise then it was in any other bread or creature may be and is iustly chalenged oâ— the Sacramentaries for a brother of theirs but for some other bad heresies they must I thinke needs abhorre him as a detestable hâ—â—â—tâ—ke as for that he denyed 1. the resurrection of our 〈◊〉 2. he denyeâ— both heauen heâ— â—aing that vvho so had in him the knowledge of god he had in him heauen on the other side vvho so coÌ„mmitted mortal sinne he had in him hel 3. he said that god spake in Ouid as vvei as he did in S. Augustin 4. besides certaine other most vile opinions against god For al vvhich his doctrâ—ne by solemne sentence of the church is adiudged not so much heretical as playn mad frantike for vvhich cause belike our great prelate M. Ievvel against M. Fox Crispine the martyr-makers refuseth both Almaticus and the Albigenses as no â—ight gospellers saying plainly of them we haue no skil they are none of ours ¶ Finally our countreman Ihon VViclef albeit he by the more part of Protestant vvriters be accompted for a perfect Protestant vvhom M. Fox calleth the valiant Champion of the truth no lesse famous Diuine of whom he vvriteth that vvhen al the vvorld vvas in most desperate and vile estate the lamentable ignorance darknes of gods truth had ouershadowed the whole earth then this man stepped forth like a valiant champion vnto whom that of Ecclesiasticus may be iustly applied Euen as the morning star in the middest of a cloud as the moone being ful in her course and as the bright beame of the sunne so doth he shine glister in the temple church of god yet this notwithstanding that he vvas both a vile heretike as a most pernicious flatterer parasite applied his vvhole learning gospellizing to please the humors of certaine noble men his favourers vvhich gaped for the spoile of the church his ovvne preaching teaching doth abundantly conuince For to let passe other heresies against god him self recorded by Catholikes and to make stay vpon a fevv of the articles vvhich as most plausible M. Fox reciteth as I graunt that he ioyneth vvith them in many namely in that he taught vvith M. Fox the sacraments to haue bene instituted by Christ only for memorials that Christ is not in the Sacrament truly really to omit these and some other agreing vvith our Caluinists vvho can deny but it is both grosse heresie and palpable flatterie vvhen he teacheth 1. thâ—â— a prelate or bishop excoÌ„municating any which hath appealed to the king or to the kings Councel is thereby him selfe a traitor to the king and the realme 2. Thâ—t temporal lords may according to their owne wil and discretion take away the temporal goods from the church men when so euer they offend 3. That it is against the scripture ecclesiastical ministers to haue any temporal possessiens 4. That tenthes are pure almes that parishioners may for the offence of their Curates deâ—eyne kepe them backe bestow them vpon others at their owne wil and pleasure â— That if a bishop or priest be in deadly sinne he doth not order consecrate or baptize Yea that so long as he is in deadly sinne he is nether bishop nor prelate in the church of god 6. That who soeuer geue almes to friers are accursed Do not these articles â—â—evv manifestly that his gospel â—or so M. Fox vvil needs haue it tended only to spoyle the church clergy to spite his aduersaries to gratifie the temporaltie among vvhom by his seditions preaching he had gotten a litle estimation Doth not Caluin Beza the vvhole consistorie and church of Geneua detest condemne as prophane and Antichristian the first article of suspeÌ„ding the right of excoÌ„municatioÌ„ vpon the vvil of the temporal magistiate Do the Ministers approue the second and third that the Lords temporal parishioners may take avvay at their discretion their liuings rents services tithes geue to them as almes hovv much vvhen in vvhat sort they please Do they beleeue that it is against the vvord of god that ministers bishops enioy ecclesiastical liuings Or make they voyd al their baptilmes suppers orderings if he that ministreth the sacraments be in mortal sinne in vvhich they liue euery hovvre and moment can not be vvithout them being of opinion as is Luther Caluin and al the crue of Protestants that vve sinne perpetually yea the iust man sinneth in euerie good vvorke as Beza saith euery the least cogitation of the least sinne is a mortal sinne and deserueth hel syer eternally I omit other things specified by M. Fox vvhich in my opinion should quit exclude VViclef from being a gospeller saue that euerie heresie scemeth sufficient to make a gospelleâ— some vvhereof are good Catholike some most vvicked Satanical but for a conclusion let this suffise that VViclef no lesse then Berengarius saue that VViclef dyed an heretike tvvise or thrise relapsed periured recanted al his gospelling noueltie at the lest thrise as M. Fox signifieth And therefore if these men vvil needs haue him a Protestant because he some times in some things sayd as they say surely they haue no cauâ—e so extremely to brag of him as M. Fox doth seyng he so oftentymes reuoked such sayings
els they can not prove instruments mighty and potent to deliver vs so great a matter as Christ comes vnto And so yow do in your conclusion of this point vvherein I vvil rest as likewise wil any Catholike who never wil demaund more then yow liberally yeld Therefore say yow there flowes no vertue from the sillables nor from the wordes that are spoken but from Christ and his spirite who geues the vertue to the wordes Again in the same page VVe say there is no vertue resident in the syllables but we say that the vertue is resident in the person of the sonne of God and he workes by his owne word vttered by a lawful priest as in the Catholike church not by the sermon of a seditious minister vvhose sermon can not be called the owne word of Christ And thus much for that The other vntruths of chasing away the bread pulling downe Christs flesh from heaven I pretermit because if he thus speake in scorne and derision I vvil not lose time nor spend words so vainely as to talke of them If he vtter them in sadnes they are to grosse and sensible falsities and cary their refutation vvith them as proceding from shameful intolerable ignoraÌ„ce of the Catholike faith vvhich he goeth about to refute If by such odious slaunderous maner of speech he meane to disgrace the Catholike beleef inough hath bene said in defence thereof already so as I need not to make any farther discourse Only against this light scurtile ethnical kind of talking vvhich in deed vvere fitter for a Pagâ—â— then a Christian as Luther also affirmeth of such vvritings preachings and â—aylings of the Zuinglians I vvil oppose the grave and reverend authoritie of S. Chrysostom vvho preached to the old Christians of Constantinople touching Christs real presence at one and the same time in the sacrament in heauen at the right hand of his father after an other maner of sort and gravitie then doth M. B to his new formed Christians and Gospellers of Edinburgh O miracle saith S. Chrysostom O the great goodnes of God! Christ who sitteth above with his father at the same moment of tyme is in the sacrament handled with the hands of al geveth him self to those that wil receive imbrace him To like effect are S. Basils vvords in his Liturgie vvhere thus he praieth Looke downe vpon vs O lord Christ Iesu our God from thy holy tabernacle and from the throne of thy glorious kingdome Come to sanctifie vs which sittest above with thy father and art conuersant here in visibly vouchsafe to impart vnto vs thy vndefiled body and pretious blud and by vs to al thy people Much to like purpose might he alleaged out of S. Ambrose S. Austin many other both Greeke and Latin But against M. B. his vvords and nothing but bare light prophane and minister like vvords these two may suffise Arguments against the real presence ansvvered The Argument Phisical arguments taken from the proprieties of an humainâ— body wherein M. B. committeth many faults and commeÌ„ded with certain places of S. Austin are refelled with answeres out of the Protestants to those places of S. Austin S. Peters words in the Acts corruptely cited to bynd Christ tâ— a certain place are answered and the Protestants corruptiâ—g of that place plainly manifested Christs words Luke 24. 39. where to his disciples he proveth the truth of his body by seeing and feeling make nothing against his presence in the sacrament The article of Christs Ascension and sitting at the right hand of God being rightly vnderstood impayreth not but more establisheth the real presence Caluins exposition thereof refelleth M. B. his argument taken thence as also his former obiection taken from S. Peters words Other sacramentarie arguments more probable taken from Christs leaving the world and departing hence answered CHAP. 18. ARguments against the veritie of Christs presence in the sacrament M. B. maketh in tale very many but for any weight few inough Al of them that are of any substance a great number more are found particularly vrged in one chapter of Calvins Institutions in his 2. short libels against Ioachimus VVestphalus in divers others therefore have bene so many times answered not only by Catholikes but also by Protestants namely by Luther him self against Zuingliê° that they can not now cary any weight in the iudgement of a meane Christian albeit in the beginning vvhen Zuinglius and Carolosladius with their familiaâ—s inuented them to simple vvauering people they might perhaps seeme somwhat Since vvhich time they have bene much more tossed to and fro especially by Martyr and Bullinger against Brentius by Beza in his dialoges against Heshusius but most of al by Calvin in the places before noted vvhere they are every one that is ought vvorth from vvhence M. B. seemeth to have taken them and therefore from the adversarie part that is VVestphalê° vvil I also take my answere as heretofore if the arguments of them selves do not as often they do answere them selues sufficienly For a meane Christian that is a litle grounded in his Catechismo Creed may casilie see that very weake they are in Theologie though some strength they have in philosophie And albeit these later sacramentaries Beza Calvin Bullinger Martyr have set some new florish and varnish on them vvhereby they seeme more gay and flesh in the eye yet the substance of them is al one and remayneth stil as rotten britle as vvhen they vvere first by Carolostadius and Zuinglius obiected against Luther as the replies of the adversatie Protestants Brentius Heshusius Illyricus and VVestphalus have made manifest Three general heaâ—â— he makes of his arguments by which he vvil disprove Christs true presence in the sacrament First by the veritie of the flesh of Christ 2. By the articles of our beleef 3. By the true end of the institution of the sacrament The first two albeit he commend and beautifie vvith the name of S. Austin and a text or two of scripture yet the whole vveight resteth vpon a text of Aristotle and natural reason For thus he disputeth The first principle that I lay is this Christ had a true humaine body So of necessitie it must folow that the definition of a true body and the inseparable properties thereof be competent to him But the inseparable properties of a true body are to be in a certain place to be finite circumscribed visible palpable For al these agree quarto needs as the Logicians say to a body so that they can not be separâ—t from the subiect without the destruction thereof Then I reason in this maner Every true humane body is in a certain place Therefore Christs body is in a certain place I meane so that where ever the body be it is limitate within that place while it is there it can not be els where