incarnatie and tooke both flesh and blood for our saluation so also by the prayers of the word of God wee are taught that the Eucharist being made food by him wherby our blood and flesh may be nourished by mutation is the flesh and blood of the same Iesus incarnate Tertullian anno 200. saith h lib. 4 cont Marcion The bread which he tooke in his hand hee made his body saying This is my body Againe i lib. de resurrect carnis The flesh feedeth vpon the body and blood of Christ that the soule may be replenished or filled with God Origen anno 230. expounding the 25. the chapter of Exodus saith k homil 13. in Exod. I would haue you to admonish others you that are wont to be present at the diuine mysteries know that when you receaue the bodie of our Lord you keepe it withall watchfulnes and veneration least any little part therof fall to the grownd least any little parte of the consecrated gift slip away or fall for you belieue that you are guiltie of a great offence and you doe well to belieue so if any part therof fall through your negligence Againe speaking of the centurions child he saith l hom 5. in diuersa loca Euangelij loquens de puero centurionis when thou receauest the holy food and incorruptible banquet thou eatest and drinkest the body and blood of our Lord then our Lord entreth vnder thy roofe thou therfore humbling thy self imitate the Centurian and say Lord I am not worthy that thou shouldest enter vnder my roofe For where he entreth vnworthilie there he entreth to iudgment S. Cyprian anno 240. saith m in Serm. in caena Domini in principio The supper being disposed amongst the Sacramentall banquets the old and new institutions met together and the lambe being consumed which the auncient tradition did propound our maister did set before his Disciples the vnconsumable food Et infra this bread which our Lord deliuered to his Disciples being changed not in outward shew but in nature by the omnipotencie of the word was made flesh and as in the person of Christ the humanitie appeared and the diuinitie lay hidd so the diuine essence infused it selfe ineffablie or vnspeakeablie into the visible Sacrament c. The Doctrine of the Sacrament is new and the Euangelicall schooles haue brought forth this first instruction and Christ our Doctor first taught the world the discipline That ChristiaÌ„s should drinke blood the eating wherof the authoritie of the auncient law most straightly forbideth for the law forbideth the eating of blood the ghospell commaundeth it to be dronke S. Hilary anno 350. saith n lib. 8. de Trinitate There must be no doubt concerning the veritie of the flesh and blood for now both by the profession of our Lord and our faith it is indeed flesh and indeed blood Et mox is not this the truth it seemeth not to be ttue vnto them that deny Christ to be true God Also explicating that of the six of S. Iohn he that eateth my flesh shall liue through me c. he saith truly this is the cause of our life that wee haue Christ according to the flesh remayning in vs carnall men who shall liue by him as he liueth by the father Et infra thou saist that the son of God temaineth in vs carnally through the Eucharist S. Cyrill of Hierus anno 350 saith o Cateches 4. Mystag for as much as Christ himself thus affirmeth and speaketh concerning the bread This is my body whoe dare hearafter doubt of it and for as much also as himself confirmeth it and saith This is my blood who I say can doubt of it and say it is not his blood Et ibidem once he turned water into wine which is neere vnto blood at his pleasure only in Canaan in Galile and shall not he be worthy to be belieued that he turned wine into blood wherfore with all assurance let vs receaue the body and blood of Christ for vnder the forme of bread his body is giuen to thee vnder the forme of wine his blood is giueÌ„ to the. Et ibid so shall wee be Christophori that is bearers of Christ when wee haue receaued his body blood into our members and wee shal be made as S. Peter saith partakers of the diuine nature thou must not consider it as bare bread and wine for it is that body and blood of Christ according to our Lordes owne wordes for although thy seÌ„se make thee think thus yet faith must coÌ„firme thee that thou iudge not the thing according to the tast Et infra knowing this and being most assured that this bread which wee see is not bread although the tast think it bread but that it is the bodie of Christ and the wine which wee see although to the sense of the tast it seeme wine yet that it is not wine but the blood of Christ S. Ambrose anno 380. saith p lib 4 de Sacramentis cap 4. But this bread is bread before the wordes of the Sacrament yet when the consecration shal be adioyned of bread it is made the flesh of Christ Againe q lib de myâ—teâ—iâ—s mâ—â—â—â—ndis c. 4. peraduenture saith he thou wilt say vnto me I see another thing how can you assure me that I receaue the body of Christ now theÌ„ it remaines that wee proue it therfor wee will vse most manifest examples to proue that this is not that which nature formed but that which the benediction hath consecrated and that the force of the benediction is greater then the force of nature because by the benediction nature it self is also changed Moyses held a rod in his hand he cast it a way and it became a serpent Also hauing declared many examples of Elias and Elizeus hee concludeth if the benediction of a man preuayled so much that it conuerted nature what shall wee say of the diuine consecration it self where the wordes of our Lord and Sauiour himself worke for this Sacrament which wee receaue is made perfect by the speech of Christ and if the word of Elias preuayled so much that it brought downe sier from heaueÌ„ shall not the word of Christ be of sufficient power to chaung the nature of elementes thou hast read concerning the workes of the whole world that he spake the worde and they were made he commaunded and they were created therfore the worde of Christ which was able to make that which was not of nothing shall it not be able to chaunge those thinges which be into that which they were noâ— for it is not a matter of lesse power to giue new natures vnto thinges then to chaung the natures of thinges S. Basil anno 380. saith r lib de Baptismo cap 9. if such threatninges be pronounced against them that rashly come to those Sacramentes or sacrifices which are sanctifyed by men what shall wee say of him who is rash in receauing
are baptized for the dead if the dead ryse not againe at all And o ibid ca. 3 v 15. But himself shal be saued yet so as by sier And p Rom. cap. 10.6 But the iustice which is of faith saith thus say not in thy hart who shall asceÌ„d into heaueÌ„ that is to bring Christ downe or who descendeth into the depth that is to call Christ againe from the dead but what saith the scripture the word is nigh in thy mouth and in thy hart The Eunuch when Phillip the Deacon said vnto him q Act. 8 3â— trowest thou that thou vnderstandest the thinges which thou readest answeared and said how can I vnlesse some manshew me r Psal 118 Dauid a King and Prophet after Gods owne hart durst not read the law of God before he had craued the vnderstanding of it from God s Luc. c. 24 v. 17 2â— Also the Apostles did not vnderstand the holy Scriptures before that our Sauiour had openned their eies Ephes c. 3. v. 10. How obscure also is this Place of Scripture that the manifold wisdom of God may be notified to Princes Potentates in the celestials by the church according to the prefinitio of worlds which he had in Christ Iesu our Lord Finally if our common lawes handling nothing but selling buying barganing and such commoÌ„ and vsuall matters as are dayly practised by men be so hard and difficult as they require great studie to be well vnderstood and clients will giue greate fees for lawyers couÌ„cell vpon them what shall wee thinke of Gods Lawes when as S. Basil saith v hom 1â— in Hexameton the Scripture is heauenly inspired and nothing a bounding in it no there cannot be fouÌ„d so much as one idle word which also treat of deuyne supernatural thinges farr aboue mans teach capacity as of the trinitie incarnation of the word heauenly Sacraments the nature of Angels of the operation of God in mens mynds of eternall Predestination reprobation with many others of this kinde Also who dare take vpoÌ„ him the explicatioÌ„ of S. Iohns Apocalypse which as S. Hierome saith hath as many mysteries as wordes or of Dauids psalmes so obscure that all haue bene astonished at theÌ„ I speake not of your new inflamed Doctors who are so â—ot of the spirit that they will not only out strip S. Hierome but all others nor limite themselues to the difficulties of S Iohns Apocalipse or psalmes only but euen from Alpha to Omega the first word of Genesis to the last of the whole scriptures for they boldly affirme and assure thee who euer thou art if thou hast but saith and the spirit that thou shalt be as sure of the true seÌ„se of scripture as thou art sure thou liuest for what saith Caluin x lib. 4. instit cap. 17 g. 25. truly that after diligent and serious meditation about the vnder standing of these wordes This is my body he did imbrace that sense which the spirit did suggest The same doth Luther alleadge against Caluin Zuinglius against them both wherfore certainty it was a very soul and wicked spirit that would not inculcate one and the same doctrine but thus grosly delude three such pillers of your Church as these setting them together by the eares but indeed I rather think it to be a Hebgobling then any spirit to interpret the holy ghost and so if you please for this present wee will take it as by all liklihood most probable But to our purpose from which perchance wee haue to farre digressed for your better satisfaction therfore receaue the consent of the primitiue Church in these few Doctors at least concerning this one poynt especially when as your owne confesse that they y Hooker l. 1. de eccles politia sect 4 p. 86 l. 2. s â—4 pag. 102. See tradition cannot determine by Scripture what is Scripture This I say we must doe vnlesse wee should imitate you in England reiecting what mislykes vs and admitt only the rest which makes not Scripture but only in concept S Augustine saith z tom 6. de vtil cred cap. 7 he that hath no skill in Poetrie dare not meddle with Terentian Mauruâ— with out a master Asper Cornutus Donatus and infinite others are requisite to vnderstand any Poet and doest thou without a guide rush vpon holy bookes full of deuyne matters O exceding boldnes or rather madnes And againe If euery art though base and easie require a teacher or master to obteyn it what is more foolish heady pride then not to learne the booke of deuyne Sacraments of their interpreters a lib. de fide bonis operiduâ— ca. 15 16. Also in another place he affirmeth that place of S. Paule And if any man build vpon this foundation c. to be one of the most difficult places in the epistles of S Paul Moreover as b hom 1. Cantica Origen vvriteth and S. c in proemio EZechielis Hierome the auncient fathers had such an opinion of the obscuritie of Scripture that they vvould permitt no man to read the begining of Genesis end of EZechiel before he vvere thirtie yeares of age S Austine whome our Aduersaries so much extoll was of such admirable witt that not yet twenty yeares of age with out any interpreter or any man teaching him did vnderstande Aristotles Categories as he confesseth himself This best witnes I say according te Caluin a man of so rare witt did neither thinke so highly of him self nor basely of Scripture that he would of his owne mother witt giue the true sense of Scripture for thus he speaketh d epist ad velusianuÌ„ such is the profunditie saith he of the Christian Doctrine that I should profit in it euery day if I would guâ—e my self vnto it with all diligence chiefest studie and best witt euen from my childhood vnto decrepit old age And in an other place he saith e lib. 3. confessionum cap. 5. wherfore I purposed seriously with my self to read the holy Scriptures there by to see of what nature they were and loe I behold a thing neither euidently conuicted to the proud nor yet naked or manifest to children but in stile lowly in successe loftie and vailed with mysteries Againe f lib. 2 doctrin Christi cap. 6. But saith he they are deceaued with diuers manifold obscurities and ambiguities who rashily read the Scriptures taking one thing for an other in certayne places they doe not find what they falsely suspect for some thynges are spoken so obscurely that they cast amost thick darknes all which I nothing doubt but that it is done by diuine prouidence to tame pride with labour and to keepe the vnderstanding from lothing which thinges that are easily vnderstood doe offen tymes basly esteeme of And a gaine g lib. 12. confessionum cap. 14. wounderfull saith he is the profounditie of the Scriptures or speeches whose outward apparence doth seeme
vnto vs to flatter the simple but wouÌ„derfull is the profunditie ô God wouÌ„derfull is the profounditie it is a horror to looke into it a horror of honour a feare of Loue. To conclude last of all he saith h Epi. 119 cap. 21. in the holy Scriptures are farre more thinges which â— know not then which I know hitherto for Learning sanctity and Fidelity euen according to our Aduersaries peerelesse Saint Augustine S i Ruffinus lib. 2. hist. cap. 9. Basil and S Gregory Nazianzen both noble men both broughtt vp at Athens both companions for thirteen yeeres together in one monasterie did bestow their whole endeauours in reading the holy Scriptures and gathering the vnderstanding of them not out of their owne presumption but out of the writinges and authorities of their elderes whoe as is manifest had the rule of their vnderstanding from Apostolical tradition S. Ambrose saith the devine Scripture is a k Epist 44 ad constaÌ„tinum sea hauing in it deepe senteÌ„ces and obscuritie of Prophetical riddles S. Hierome that miracle of vnderstanding in the greeke and Hebrew tongue saith of himself l Epist ad I neuer ceased Saith hee euen from my tender ago either to read or to aske learned men such thinges as I did not know neither did I euer take my self to be my master Finally not long since for this only cause I went to Alexandria to see Diâ—â—ymus and to be resolued by him of all such doubtes m epist ad Aâ—gâ—sâ—â—â—n quaest 8. as I had in the holy Scriptures Againe The whole epistle vnto the Romanes saith he is ouerwhelmed with to many obscurities But now I know you are not with outsome euasions and amoÌ„gst many this is a Chief one that although Scripture be obscure in many places yet you w ll haue all required vnto saluation plain to euery man But I proue the Contrarie for Baptisme is necessarie vnto saluation and not with standing that place in S. Iohn n cap. 3. v 5. vnlesse a man be borne againe c is so obscure and doth breed such cauil coÌ„tentioÌ„ betwen Caluin and Breniâ—â—s that o lib. 4. instit cap. 16. v. 15. Caluin doth confound the spirit with the water but p in cap. 3. Matt. Brâ—â—â—ius coÌ„fouÌ„deth both with penauÌ„ce Moreover the Blessed Sacrament of the Eucharist which you call the Lords q Iohn c. 6 v. 51. supper is necessarie to saluation and not with standing it is a wouÌ„der to see how many and diuers expositions their are vpon these sower wordes r Matt. 26 v. 26. This is my body S Claudius Sainctes saith that there are fowescore fower interpretatioÌ„s inuented by heretiques vpoÌ„ them sower wordes only Å¿ Repet 1. cap. 10. Also iustification is necessarie and yet Luke Osiander a chief protestant in Germanie saith that there are tweÌ„tie seuerall opinions of it where of euery one doth challeng Scripture for that which it holdeth Finally at least the belief of the Trinitie and incarnatioÌ„ of our Sauiour is necessarie vnto Saluation and yet notwithstaÌ„ding who doth not see how the â—bionites Arians NestoriaÌ„s Eutychias valentinians do fight and coÌ„tend aboâ—nt it and â—ast of all the new Arians and Eutychians of this our age which certenly they would neuer doe if places of scripture which they haue haÌ„dled necessarie to â—â—â—ation had bene plaine and easie to be vnderstood To coâ—clude the oÌ„ly disobedieÌ„s in not bilieuing the Catholiâ— Church were sufficieÌ„t to condeÌ„ne vs if wee did credit our Sauiours wordes who saith t Matt. 18. v. 17. yf he will not heare the Church let him be to thee as the heatheÌ„ and publicaÌ„ And that wee might not doubt of the doctrine of this Church he saith u ibid. ca. 16 v 18. c. 28. vers 20. The gates of hell shall not preuaile against her and that he will remaine wiâ—h theÌ„ the Doctors of the Church vnto the end of the world But if you will yet obiect and say that you caÌ„ alleage as firme and forceable places of scripture in your behalfe as I haue done in myne or shall doe heate after not with staÌ„ding you may not presently coÌ„clud against vs but rather let vs assure our selues that the scripture cannot nor must not be coÌ„trarie to it self which to affirme and maintayne is blasphemie against the holy ghost certeÌ„ly our sauiour saith x Matth. 12. v. 32 he that shall speake against the holy ghost it shall not be forgiueÌ„ him neither in this world nor in the world to come whereby the way wee may obserue that there is a place after this life where sins are forgiuen for hell I think you expect no absolution there Purgatory you abhorâ—e the name of it so foolist you thinke that opinion but into heaueÌ„ S. Iohn saith There Sâ—â—ll enter no polluted thing not that doth abomination and maketh â—ye To close vp this matter therfore with these few sentences the first is Luthers who seeing that these wordes This is my body doe stand vmnoueable for the Catholicke vnder no colour may be wrested to any other seÌ„se he calleth the deuine scripture the booke of heretiques y lib. 3. cont BreÌ„tium Alanus Copuâ— dialogo 6. cap. 19. as Hosius writeth And in an other place he saith z lib cent ZuingliuÌ„ Ooec olampaducem â—f this world Saith he should loÌ„g eÌ„dure it must needs be for the diuers interpretations of scripture that now are extant that for the conseruation of the vnitie of faith that wee doe receaue againe the decrees of councells and fly vnto them for refuge The other sentence is of Vincentius Lirinensis who saith a lib cont prefanas haereâ—â—m nouitateâ— cap. 37. as ofteÌ„ as heretiques doe alleadge the senteÌ„ces of diuine Law by which being euill interpreted they labour to coÌ„firme their errours there is no doubt but they follow the craftie inuentions of theire author the diuell Again when wee see heretiques vse the Catholicke faith Let vs not doubt but it is the diuell that speaketh in them Now seing the Scripture must haue one true sense let vs be resolued by the most probable authoritie whether by the warrant of the primitiue Church with her doctors or of Luther Caluin vpon their priuate spirit and some few sectaries THE 6. ARTICLE Scripture is not for euery one to read and interpret a Mal. 2.7 THe lipps of the priest shall keepe knowledge the Law they sc Lattie shall require at his mouth b Deut. 24. v. 8. Thou shalt doe what soeuer the priest of the Leuiticall Law shall teach thee c Luke 10 3. Goe behold I send you d Make. 16. v. 15. Preach the ghospell to all creatures e Luke 10 16. He that heareth you heareth me f Iohn 14. v. 26. The holy ghost whome the father wil send in my name hee shall teach you all things g Matt. 28 v. 20. And behold
is one thinge to be borne of the spirit and an other to feed of the spirit as it is one thing to be borne of the flesh which is done when the mother bringeth forth and an other to feed of the flesh which is done when the infant sucheth m lib 1 de peccator meâ—â—â— and remiss c. â—0 And in an other place he plainly demonstrateth that this precept Vnles yee eat is distinguished from the precept of Baptisme yea in infantes I answear therfore to the argument that S. Austine doth expound this place to be vnderstood of a Sacramentall eating but yet that he doth attribut that eating to infants not in the thing but in an inward desire which is had by baptisme as wee haue said To the other two places of S. Augustine I answere that that saying To what end doest thou prepare thy teeth and bellie belieue and thou hast eaten And that To belieue in him is to eat his flesh are spoken by him not of the Sacrament but of the beliefe of the incarnation for yet he had not com to that parte of the ghospell which treateth of the last supper but that saying whoe eateth in harte not who presseth with his teeth S. Augustine said when he spoke of the Sacrament not to exclude Sacramentall eating but that he might signifie the end of the Sacrament to be this to nourish our soule and not our body for he is truly refreshed with this meat that eateth in hart not that presseth it with his teeth to witt only with his teeth for he doth not exclude corporall eating when in the same place he saith that Iudas did eat it only corporally but only he doth preferre the spirituall eating before the corporall because the spirituall doth profitt without the carnall but not the corporall with out the spirituall The like is that place of Osea I vvill mercy not Sacrifice Osea cap. 6. Now our lord doth not reiect sacrifices but will none of them without mercy To the other Fathers I answere that they expound mystically not according to the letter but they in no place euer denied that those wordes ought not to be taken literally of the Sacramentall eating yea on the contrary they are aboue cited in be halfe of the Sacramentall eating for the literal and mysticall sense doe not repugne one an other To the last of S. Austine I answere Lib. â— de Doctrina Christiana he puteth a figure in the wordes concerning the manner of receauing the flesh of Christ not of the substance of the thing it self For he would not say the flesh of Christ so called figuratiuely is to be eaten that is the bread wherby his flesh is signified if wee consider the essence and verie thing of eating which only requireth that true meat be deliuered through the mouth vnto the stomake by vitall instrumentes wee shall easily perceaue that S. Austine vnderstandeth it to be eatcn figuratiuely concerning the manner for the ordinarie and proper manner of eating flesh is that it be visibly cutt in partes and so taken by little and little boyled not raw c. but the flesh of Christ is taken whole and inuisibly without any hurt of it self wherfor the flesh of Christ is slaine and torne in eating not properly but only figuratiuely for wee represent the passion of Christ Now that S. Austine doth vnderstand it in this sense this manifest for tow respects first because he saith it is to be expounded figuratiuely least some vnlawfull acte or wickednes should seeme to be commaunded Moreouer it were a wicked thing to kill and eat the flesh of Christ in partes but not after a certayn spirituall manner to receaue the verie flesh it self in the Sacrament without any hurt ther vnto Secondly because he himself doth explicate what is the litterall sense which seemeth to sound any wickednes to witt that wherein the Capharnaites did take the wordes of Christ tract 27. in Ioann Psal 98. who thought that his flesh was to be torne as wee see it done in the shambles and some little parte giuen to euery one therfore when S. Austine saith that by this precept Vnlesse yee eat is commaunded that wee communicate by the passion of Christ and worship and cogitat it in our myndes he doth only signifie that which the Apostle saith 1. Cor. 11. That the flesh of Christ is to be receaued in the Sacrament for a remembrance of the passion and death of our lord All other friuoulous obiections for as much as they haue no authoritie but theire owne bare explications I thinke needlesse to write specially when you see that wee haue all antiquitie with the whole Church for our sentence and opinion to witt that the true body and blood of Christ is vndoubtedly and really eaten in the Sacrament of the Eucharist But to make S. Austine more cleare heare yet this one sentence of his he therfore expounding a little beneath these words He which eateth my flesh and drinketh my blood remayneth in me saith thus He that remayneth not in Christ in whome Christ doth not remayne without doubt he doth not eat his flesh spiritually nor drinke his blood although carnally and visibly he presse the body and blood of Christ with his teeth but doth rather eat ad drinke the Sacrament of so great a thinge to his owne iudgment because being vnclean he doth presume to coÌ„e to the SacrameÌ„t of Christ which no maÌ„ receaueth worthily vnlesse he be cleane These S. Austine whoe therfore caÌ„ be so froward as to deny say that S. Austine doth not expouÌ„d these words of S. Iohn to pertaine vnto the Sacrament of the Eucharist where the flesh and blood of Christ is realy eaten dronken and that he would only teach when he saith This bread is to be eaten by faith that neither teeth nor bellie is to be prepared but that faith and puritie of mynd is necessary wherby this meat ought to be taken that it may profit and be worthily eaten without which it doth not profit but hurt Againe our aduersaries obiect an other place out of S. Athanasius where in his tract vpon these wordes Whoesoeuer shall speak a word against the son of man it shal be for giuen c. saith thus How many men would his body haue sufficed for meat that it might become food for the whole world but therfore he made mention of his ascension into heauen that he might draw them from a corporall vnderstanding and that they afterwards might vnderstand his flesh wherof he spoke to be meat sent from heauen and spirituall food and that it was to be giuen by himself For the wordes which I speake vnto you our Sauiour are spirit and life which is the same as if he should say my body which is shevven and giuen for the world shal be giuen for meat that it may be giuen spirituallie to euery one and become a protection and preseruation to euery one vnto the
haue scripture for me and they haue only their owne authoritie Againe lib. ad Ducem Georgium since the Apostles tymes saith he no Doctour or wryter hath so excellentlie and clearlie confirmed instructed and conforted the consciences of the secular states as I haue done by the singuler grace of God this certeynlie I know that neither Austine nor Ambrose who are yet in this manner the best are equall to me herein Aduersus â—also nomiâ—atum Ecclesiasticum statutum Againe I would you should know saith he that hereafter I will vouchsaue you this honour no more as that either you or the Angels themselues from heauen should iudge of my doctrine c. neither will I haue my doctrine iudged by any no not by the Angels because for as much as I am certeyn of it I will iudge by it both you and the Angels Aduer Caro lostadianos lib. 7. Acher his Scholler blusheth not to say I doubt not saith he but that if Austine were now liuing he would not be ashamed to professe himself Martine Luthers Scholler in praefat in libelluÌ„ Ger de Diaboli tyrannide Andraeas Musculus saith since the Apostles tymes there liued not in the world agreater theÌ„ Luther And it may welbe said saith he that God hath powred out all his giftes vpon this only man and that there is as great difference betweene the auncieÌ„t Doctors and Luther as betweene the light of the sunne and the moone neither is it to be doubted saith he but that the auncient Fathers euen those that were chief and best among them as Hilary and Austine if they had liued and taught in the same tyme with Luther they would without blushing haue carried as his ministers the lanthorne before him The examples that might be further giuen of this kind are almost infinite in so much as sundry Caluinists blushing there at in Luthers behalfe haue not for borne to taxe him with excessiue pryde as a lib. Germanico contra Hosium de coena Domini p. 82. Conradus Reis saith of him God saith he hath for the sin of pride where with Luther extolled himself as many of his writings shew taken from him his true spirit c. in place thereof hath giuen him an angry proud and lying spirit The deuines of Tigurt say b in confess Germanica prinred Tiguri 1544. in octauo Luther boasteth himself to be the Apostle and Prophet of the Germans that he learned of none and of whome all others haue learned no man hath knowne any thinge but all haue learned of Luther no man hath done any thing Luther hath done all c. c in Praefat. in libro contra Regem Angl. extant To conclude with Luthers ciuilitie to wardes king HeÌ„ry the eight he calleth him an enuious madd foole babling with much spittle in his mouth more furious then madnes it self more doltish then folly it self indued with an impudent and whorish face In tom 2. wittemberg fol. 333. 334. 335. c. without any one veyne of princely bloud in his body a lying sophist a damnable rotten worme a basiliste and progenie of an adder a lying scurrill couered with the title of a kinge a clownish witt a doltish head most wicked foolish and impudent Henry fol. 338 fol. 240. 333. c. he doth not only lye lyke a most vayne scurie but surpasseth a most wicked knaue thou lyest in thy throat most foolish and sacrilegious king These are his very wordes with much more which modesty will not repeat Caluin Iohn Caluin doth feare neither the name of councells Bishops or Pastours lib. 4 instit c. 6 11 12. lib. 3. cap. 5. 11. 20. Also saith he when they obiect to me this hath beene receaued thirteen huÌ„dred yeares since to wit prayer for the Dead I answere them those Fathers in this thinge wanted both the law of God and good example finally they fell into a horrible errour cap 4. 11. â—2 Also it doth little moue me saith he whatsoeuer doth occurre euery where in the writinges of the Fathers concerning satisfaction It is true I see many of them yea saith he I will speake plainly all most all whose bookes are now extant haue either fayled in this point or els haue spoken to sharply and harsh Also saith he if they be Apostles let them not prattle whatsoeuer pleaseth them lib. 4 cap. 1. 11. 4. but let them teach seriously and truly his commaundements by whome they are sent Againe cap 17. ¶ 15. Thus he proueth his exposition of these wordes This is my body wee saith he as in all the whole scripture besides doe study to know the true sense of this place with no lesse obedience then care neither do wee rashly admit with a preposterous feruor or in consideration what first doth come into our myndes but with earnest meditation wee doe imbrace that sense which the spirit of God doth suggest Zuinglius tom 1. lib. de certitudine claritate verbi Dei fol. 168. Yf thou craue a iudge saith he to determine of the word of God c. euery man may erre vnlesse he be illuminated by the holy ghost but if a man cannot be a certaine iudge vnlesse God illuminate him what doth hinder me that I goe not to this teacher and maister who may illuminate me with the light of his holy spirit But thou wilt say by what signe doest thou shew thy self to be taught of God I know it I say and certainly know it first because whatsoeuer you shall aske and belieue it shal be giueÌ„ you Matth. 21. an other signe also ther is wherby I know my self to be taught by the holy ghost to witt that I perceaue this truth of God to be within me be it spoken saith he without enuy in expositione articuli 44. Again The Catholickes saith he doe affirme the sacrifice of the masse but who shal be iudge I say only quoth he the word of God and thou by and by doest cry out the Fathers the Fathers haue so taught vs but I bring thee neither Fathers nor mothers wherfore I craue the word of God These he Musculus in locis communibus ca. de iustificatione numero 5. a 2. cor cap. 12. v. 11. The Papistes saith he doe obiect the epistle of S. Iames but hee whosoeuer he were although the brother of Christ and Piller amongst the Apostles and as S. Paul saith a great Apostle a boue measure not withstanding saith he he should not preiudice the verity of iustification by faith only Fricius of all the protestantes in Polonia vvithout question the most learned against communion vnder one forme Christ saith he in the last supper ioyned drinke with the meat therfore if the church separate these Modreuius l. 2. de ecclesia c. 2. pag. 411. shee is not to be heard let it be that the church of Hierusalem hath separated these and that S. Iames which certenly