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spirit_n	bear_v	enter_v	kingdom_n	5,396	5	6.1932	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68078	D. Heskins, D. Sanders, and M. Rastel, accounted (among their faction) three pillers and archpatriarches of the popish synagogue (vtter enemies to the truth of Christes Gospell, and all that syncerely professe the same) ouerthrowne, and detected of their seuerall blasphemous heresies. By D. Fulke, Maister of Pembrooke Hall in Cambridge. Done and directed to the Church of England, and all those which loue the trueth.	Fulke, William, 1538-1589.	1579 (1579)	STC 11433; ESTC S114345	602,455	884

other cauil that followeth of lay men artificers preaching in open places ministring the sacramentes deserueth no answere for if they be admitted to the office beeing worthy thereof there is no doubt but they may as well now as in all ages of the Church they haue done neither are they to be takē for laymen though they haue beene artificers Yet if they presume without calling and admission of the Church they are no more borne withall among vs then suche as counterfet themselues to be Priestes among the Papistes As Englishe Ioan did to clyme to the Papacie as of late a lewd fellow in Italie feigned himselfe to be a Cardinall as Stephanus in his defence of Herodotus doth witnesse We condemne according to the scriptures not only all intrusion of men without calling but all ambitious and symoniacall practises to procure the outward calling So farre off is it that we allowe euerie man of his owne fantasie to intrude himselfe as this man doth most vainely slaunder vs. The 8. Chap. exhorteth men to heare or to read the expositions of the scriptures not to presume vpon their own vnderstanding If there were nothing in this Chapter but answering to the title thereof I would willingly subscribe vnto it But after he hath exhorted as he promiseth by the counsell of Iames Salomon and Hieronyme that we should heare learne of them whom God hath appointed pastors and teachers in his Church he dissuadeth men also by the authoritie of Paule and Ecclesiasticus to appoint vnto them selues Elders or maisters to be carried about with new and straunge doctrines decreeth That they only are lawfull Elders that haue learned of their fathers For whiche cause Luther was no good Elder allowing women to teach openly contrary to Paul 1. Cor. 14. which is an impudent slaunder of Luther who by no meanes would haue women to teache except it were extraordinarily as the prophetesses of the olde time did namely Debora Holda such like Such stuffe is in the other slaunders That contrition maketh a man more sinner where Luther meaneth of that which is without faith therfore must needs be sinne That a righteous man in euery good worke sinneth mortally where he meaneth that sinne and imperfection is mixed euen with the best works not that good workes are sinne That is also a detestable lye that Luther should teach Euery Christian man to be a priest for the common or publique ministery wheras he neither thought nor spake otherwise then the scripture speaketh which hath made vs Kings Priests Apoc. 1. And no lesse is the slander of Zwinglius That he taught that originall offence is no sinne whereas the worlde knoweth that Zwinglius taught the contrarie and the Papistes come neerer to that errour whiche define it to be no sinne in the regenerate it is as false that he taught That Christian mens children neede not to be baptised As it is true that if they dye without baptisme without any cōtempt of their part it is no cause of condēnatiō vnto them The saying of Christ except a man be borne againe of water of the spirit he cannot enter into the kingdom of heauē maketh no more for the baptisme of infantes then his saying also except ye eate the fleshe of the sonne of man drinke his bloud ye haue no life in you maketh to proue that infants must receiue the cōmunion for neither in the one speaketh he of the sacramēt of baptisme nor in the other place of the sacramēt of his supper But where Luther doth often protest that he will not be taught by man but by God he doeth as euerie Christian man ought to do and yet excludeth not the ministerie of men but the authoritie doctrines traditions and inuentions of men which by Luciferian pride take vpon them to teache that they haue not learned of god But howe shall we vnderstand this saying of Maister Heskins speaking in despight of Luther This is another Paule As though only Paul wer called of God without the ministery of mā whē all the Apostles were so or as though it were a reproche to be so called as Paul was if God do extraordinarily stir vp any man as he did the Apostles Euāgelistes After his deriding of Paul Zwinglius is condemned by that which Maister Heskins hath saide for writing a booke De claritate verbi Dei How wisely and iustly let the godly Readers iudge Next followeth generall rayling against Oecolampadius Bullingerus Caluinus Bucer of whom his aduersarie meaning I thinke the B. of Sarum learned his heresies then he returneth to vnlearned artificers teaching in corners All which he would haue to be auoyded I suppose because he hath rayled vpon them and called them heretiques for other reason he bringeth none Except this be one that Hieronyme thinketh it not sufficient if a man say he loueth God and yet breaketh the vnitie of the Church The Church once named by and by all is his As though it were no cōtrouersie at this day whether the Synagogue of Rome be the Church of God or no. And as though all Christendome had bene at all times and in all places obedient to the Churche of Rome before these fewe yeares And therfore he is bolde to demaunde where it was taught in the Christian worlde that Christes naturall bodie is not in the sacrament nor to be offered nor receiued nor honoured Nay Maister Heskins where was this taught in the affirmatiue for fiue or sixe hundreth yeares after Christe As for your other questions of prayer for the dead and prayers to the dead if you bring any reasons for thē in this your Omnegatherū they shal be answered otherwise the readers for me shall resort to other treatises where they be handled of purpose But seeing men must learne the law of their mother that is the Church they must follow Hieronyme which neuer ceased from his youth to seeke knowledge of learned men and trauelled to Alexandria to be instructed of Didym●s So did Augustine to Millain to learne of Ambrose No wise man will mislike this counsell But this one thing especially is notable That Damasus being bishop of Rome did send to S. Hieronyme to be answered in certein doubts and disdained not to learne of him I had thought the Pope had had all knowledge In scrinio pectoris in the closet of his brest that he had the spirite of trueth to resolue all doubtes so that he could not erre and that Hieronyme hauing him at Rome needed not to haue sought knowledge at Alexandria But Damasus although euen in that time a ioly stately Prelate as appeareth by some of his Epistles if they be not counterfet yet shewed himselfe farre from that Antichristian pride which the Popes of Rome I cannot say his successors did shew afterward and yet to this day do holde But to omitte Damasus Many learned of Saint Augustine and of other learned men also which were learned them selues They did wel

afterward falsely ascribed to Ambrose haue the same interpretation The other place vpon the 38. Psalme differeth not in sense That Christ is offered on earth when his bodie is offered For he speaketh but of a remembrance or commemoration of the sacrifice of Christe euen as Chrysostome and as he him selfe teacheth lib. 4. Chap. 5. de Sacram The wordes of the Priest in the celebration Fac nobis inquit haenc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Iesu Christi Make sayeth he this oblation vnto vs ascribed reasonable acceptable which thing is the figure of the bodie and bloud of our Lorde Iesus Christ. This was the Priest wont to say in the celebration of the supper in Saint Ambrose time And againe Chap. 6. Ergo memores gloriosissimae eius passionis ab inferis resurrectionis in Caelum ascensionis offerimus tibi hanc immaculatam hostiam rationabilem hostiam incruentam hostiam hunc panem sanctum calicem vitae aeternae c. Therefore being mindfull of his most glorious passion and resurrection from hell and ascention into heauen we offer vnto thee this vndefiled sacrifice this reasonable sacrifice this vnbloudie sacrifice this holie bread and cup of aeternall life Wee see therefore that the sacrifice was a remembrance and thanksgiuing for the onely true sacrifice of Christ once offered by him selfe for all To conclude because I will omitt Bernard a late writer not to be heard in this controuersie Chrysostome in his booke de Sacerdotio lib. 3. speaketh not contrarie to him selfe in other places saying O miracle O the goodnesse of God he that sitteth aboue with his father in the same point of time is handled with the handes of all and deliuereth himselfe to them that will receiue him and imbrace him Wherefore this hyperbolical exclamation proueth no more that Christes bodie is both in heauen on earth then these words of his proue that our bodies are both in heauen earth ad Pop. Antioch Hom. 55. Morduca me dixi bibe me te sarsum habeo deorsum tibi connector I sayde eate me drinke mee I haue thee both aboue and am knitt to thee also beneath Hitherto therefore nothing is brought to proue that Christes bodie may be in more places then one The eleuenth Chapter proueth that as two bodies may be in one place so the bodie of Christ being one may be in diuerse places M. Heskins in this Chapter like a monsterous Gyant cryeth open battel against naturall Philosophie reason and thinketh he hath a sure shield to fight vnder the omnipotencie of god But for as much as the lawe of nature is the lawe and ordinance of God he doeth nothing else but set the power of God against his will and decree in making whereof did concurre his power wisdome and goodnesse God hath decreede that one body can be but in one place at one time and that two bodies cannot occupie one proper place at once nor one body without comixtion of partes be in another bodye And therefore both Cranmer and Oecolampadius haue truely sayed that it is vnpossible those thinges should be otherwise then God hath decreed them Now riseth vp this Gargantua and will proue by scripture that one bodie may be in another and two bodies in one place alledgeth the text Ioan 20. that Iesus came the dores being shutt and stoode in the middest of them and saide peace be with you and this being testifyed for a miraculous comming in of Christ proueth that he so comming in passed through dore or wall as his pleasure was to do Although the wordes of the texte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dores were shutt doth not inforce vs to acknowledge any miracle but that he might be let in of the porter at euen after the dores were shutt vp for feare of the Iewes soudein breaking in vppon the Disciples that were gathered together in that place yet I will willingly acknowledge a miraculous comming in of Christe but no passing through the bordes of the dore or stones of the wall but that by his diuine power he did either open the dore and shutt it immediatly after he was passed through or else at the vttermost that the substance of the dore or wall gaue place to his diuine presence and immediatly returned to his naturall state and place And whereas M. Heskins no lesse impudently then vnlearnedly doth charge Cranmer with falsifying the Scripture where he affirmeth that Christ might as well come into the house when the dore was shutt as the Apostles coulde go out of prison the dore being shutt Act. 5. he doth nothing else but bewray his great folly ioyned with no lesse malice against the trueth Cranmer was not ignorant that the Angell opened the dore to the Apostles and yet shutt it againe so close that it could not be perceiued that it had beene opened euen ●o might the Angell doe at the passage of our Sauiour Christe What absurditie or repugnance is here but in such an absurde persons eare as Heskins is that ouerthroweth all lawe order of nature to establish his brutish and monstrous errour But nowe we shall heare these monsters brought forth of the doctours which Scripture hath not and nature abhorreth And firste shal be Chrysostome Hom. de Ioan. Bapt. Sancta Maria beata Maria c. Holy Maria blessed Marie both a mother and a virgine Shee was a virgine before birth a virgine after birth I marueile at this howe of a virgine a virgine should be borne and after the birth of a virgine ▪ the mother should be a virgine Will you knowe howe he was borne of a virgine and after the birth how shee was both a mother and a virgine The dores were shutt and Iesus entred in No man doubteth but that the dores were shutt he that entred by the dores that were shutt was no phantasie he was no spirite he was verily a body For what sayd he looke and see that a spirite hath no flesh and bones as ye see mee haue He had flesh he had bones and the dores were shutt How did fleshe and bones enter when the dores were shutt The dores are shutt and hee doth enter whome wee sawe not goe in How did he go in all things are close there is no place by the which he might go in and yet he is within which entered in Thou knowest in howe it was done and doest referre it to the omnipotencie of god Giue this also to the omnipotencie of God that he was borne of a virgine In these wordes Chrysostome saith that Christe might as well bee borne of a Virgine as hee entered into the house after the doores was shut this was not without a miracle and no more was that But for two bodies in one place at one instant hee speaketh nothing as yet No more doth Hieronyme In Apol. cont Iouin Respondeant mihi c. Let them aunswere me howe

to the end of the worlde he is both gone away and is here is come againe and hath not forsaken vs For he hath carried his bodie into heauen he hath not taken away his Maiestie from the worlde And in the same treatise speaking of his presence in the sacrament Si bonus es ad corpus Christi pertines quod significat Petrus habes Christum in praesenti in futuro In presenti per fidem in praesenti per signum in praesenti per baptismatis sacramentum in praesenti per altaris cibum potum If thou be a good man and perteynest to the bodie of Christe thou hast that which Peter doeth signifie that is Christ in present and in that which is to come In present by faith in present by signe in present by the sacrament of baptisme in present by the meate and drinke of the altar And againe Loquebatur de praesentia corporis sui Nam secundùm Maiestatem suam secundùm prouidentiam secundùm ineffabilem inuisibilem gratiam impletur quod ab eo dictum est Ecce ego vobiscum sum omnibus diebus vsque ad consūmationem saeculi Secundùm carnem verò quam verbum sumpsit secundùm id quod de virgine natus est secundùm id quod a Iudae is pręhensus est quod ligno crucifixus quod de cruce depositus quod linteis inuolutus quod in sepulchro conditus quod in resurrectione manifestatus non semper habebitis vobiscum Quare quoniam conuersatus est secundùm corporis praesentiam quadraginta diebus cum discipulis suis eis deducentibus videndo non sequendo ascendit in coelum non est hîc Ibi est enim sedet ad dextram patris hic est non enim recessit pręsentia maiestatis Aliter secundùm praesentiam maiestatis semper habemus Christum secundùm pręsentiam carnis rectè est discipulis Me autem non semper habebitis Habuit enim illum ecclesia secundùm praesentiam carnis paucis diebus modò fide tenet oculis non videt c. That is He spake of the presence of his bodie For according to his Maiestie according to his prouidence according to his vnspeakable and inuisible grace it is fulfilled that was saide of him Beholde I am with you all the dayes vnto the end of the worlde But according to the fleshe which the worde tooke vpon him according to that he was born of the virgin according to that he was taken of the Iewes that he was crucified on the tree that he was taken down from the crosse that he was wrapped in linnen clothes that he was laied in the sepulchre that he was openly shewed in his resurrection you shall not always haue me with you Why so because he was conuersant with his disciples according to the presence of his body by the space of 40. dayes and they bringing him on his way by seeing not by following he ascended into heauen and is not here For there he is where he sitteth at the right hand of his father And he is here also For he is not departed concerning the presence of his Maiestie otherwise according to the presence of his maiestie we haue Christ alwayes But according to the presence of his flesh it was well saide to his disciples but me shall ye not alwayes haue For according to the presence of his flesh the Church had him a few dayes now she holdeth him by faith she seeth him not with eyes These places and such like of which a number might be brought out of diuers authours I wish the Readers to consider for the presence of his body in the worlde or in many places at one time and to see how they will stande with Popish transubstantiation The thirteenth Chapter beginneth the exposition of an other text in the sixt of Saint Ioan. The text he meaneth is this Except ye eate the fleshe of the sonne of man and drinke his bloud you haue no life in you That this should be spoken of in the sacrament of the Lordes supper he wil proue by this reason as a man must haue birth and nourishment so there be two sacraments baptisme the supper by which we are born and nourished vnto eternal life and both necessarie for as Christ speaketh here of the one so to Nicodemus he speaketh of the other except a man be borne of water and of the spirite c. But seeing he himselfe denieth the necessitie of the one and of the other but in them that are of type age c. it is manifest that neither the one place is of baptisme nor the of the other supper but as these sacramentes are seales to testifie the grace of regeneration preseruation But if his reason faile the doctours interpretation shall helpe namely Cyprian and Theophylacte The place of Cyprian hath bene already rehearsed and ●onsidered in the fourth Chapter of this booke whether I referre the Reader for breuitie sake The other place cited by Maister Heskins to proue that Cyprian by this word Eucharistia meaneth the bodie of Christ is Lib. 3. Ep. 15. Illi contra legem Euangelij c. They contrarie to the lawe of the Gospell and also your honourable petition before penance done and before confession made of their most greeuous and extreeme offence before hand was laide on them by the Bishop and the Cleargie for repentance dare be bolde to offer for them and giue them the Eucharistie or sacrament of thankesgiuing that is to prophane the holy bodie of our Lorde Thus much Heskins rehearseth but Cyprian proceedeth Cum scriptum sit c. Seeing it is writen he that eateth this bread and drinketh this cuppe of the Lorde vnworthily shal be guiltie of the body and bloud of the Lorde By these wordes which Maister Heskins concealeth it is apparent how they did prophane the bodie of Christ that gaue the sacrament to vnpenitent offenders namely in that sense which S. Paule saith they are guiltie of the death of Christ. That Theophylacte vnderstandeth this text of the receiuing of the Diuine mysteries and requireth faith in the receiuers although it make litle for his purpose yet because he is a late writer I will not spende time about his authoritie The fourteenth Chapter expoundeth the same text by S. Augustine and Cyrill Out of Saint Augustine are alledged foure places one In Ioan. Tra. 36. Quomodo quidem detur c. How it is giuen and what is the manner of the eating of this bread ye knowe not Neuerthelesse except ye eate that flesh of the sonne of man and drinke his bloud ye shall haue no life in you This did he speake not to dead carkases but to liuing men By this place sayeth Maister Heskins is proued that the Iewes knewe not the manner of eating of Christes fleshe in the sacrament And no maruell for his disciples did not yet knowe it nor could before the sacrament was instituted and therefore

haue no substantial grounde in scriptures as though an argument framed out of the scripture of the end vse of the sacrament were not a substantial ground And as for the popish counsell of Florens is a sorie ground without scripture Although 〈…〉 nor as he slaundereth vs that the power of consecration dependeth vpon the will of the receiuer but vpon the wonderfull worke of God with such practice as he requireth The second supposed heresie to be ouerthrowen is that the substance of bread wine do still remaine because Gregorie sayth it is changed into the bodie of Christe But this change is not of substance but of vse for as hee sayth it is changed into the bodie so he sayth it is chaunged into the diuine vertue which words though Maister Hesk. would racke to signifie the diuine flesh of Christ yet cannot he auoyde a manifest figure in the speache of Gregorie therfore it is nothing so plaine for him as he pretendeth To this he adioyneth a defence of the terme of transubstantiation which he confesseth to be but new as in deede the doctrine therof is but yet he compareth it with the terme vsed of olde by the fathers Homousion to signifie that Christe is of the substance of the father But to be short for termes we will not striue let him proue transubstantiation so olde as he pretendeth we will acknowledge the terme The thirde pretended heresie to be ouerthrowen is that he teacheth a reall presence and therefore the wordes This is my bodie are to be vnderstood without trope or figure But this is auoyded in aunswere to the seconde and so we leaue him discharged of M. Hesk. cauils Hierome is alledged ad Hedibiam qu. 2. the place hath bene alreadie handled proued to be against M. Hesk. in the 31. Chap. of this booke whither I referre the reader for breuities sake only in this place I wil deale with such points as were not spoken of there and rehearse the whole discourse of S. Herome together not in patches as M. Hesk. hath done interlacing his fond gloses Questio secunda Quomodo accipiendum sit c. The second question How that saying of our sauiour in Mathew is to be taken I say vnto you I will not drinke from hence forth of this fruite of the vine vntil that day in which I shal drinke it newe with you in the kingdome of my father Out of this place some men build the fable of a thousand yeres in which they contend that Christ shall raigne corporally drinke wine which hee hath not dronke from that time vnto the end of the world But let vs heare that the bread which our Lord brake gaue to his disciples is the bodie of our Lord sauiour as he saith vnto them Take eat ye this is my bodie that the cupp is that of whiche he spake againe drinke ye all of this this is my bloud of the new testament which shal be shed for many c. This is that cupp of which we read in the Prophet I will take the cupp of saluation And in another place Thy cup inebriaeting is verie noble If therfore the bread which came downe from heauen is the bodie of our Lord and the wine which he gaue to his disciples is his bloud of the new testament let vs reiect Iewish fables ascend with our Lord into the great parler prepared made clean let vs receiue of him aboue the cup of the new testament there holding passouer with him let vs be made dronke with the wine of sobrietie For the kingdome of God is not meat drinke but righteousnesse ioy peace in the holy ghost Neither did Moises giue vs the true bread but our Lord Iesus he being the guest the fest he himselfe eating which is eaten His bloud we drinke without him we cannot drinke it daily in his sacrifices wee tread out of the generation of the true vine the vine of Sorec which is interpreted chosen the redde newe wines and of them wee drinke newe wine of the kingdome of his father not in the oldnesse of the letter but in the newnesse of the spirite singing a newe song which none can sing but in the kingdome of the Churche which is the kingdome of the father This bread also did Iacob the Patriarch couet to eate saying if the Lord shal be with me giue me bread to eat and rayment to couer mee For as many of vs as are baptised in Christ haue put on Christ and do eat the breade of Angels and do heare our Lorde saying My meate is that I may do the will of him that sent mee my father that I may accomplish his worke Let vs therefore do the will of his father which sent vs and let vs accomplish his worke and Christ shall drinke with vs his bloud in the kingdome of the Church This is the whole discourse of Hierome and by the distinction of the letter you see what Maister Heskins hath left out both in the beginning and in the ende and yet he raileth at the proclaimer for snatching truncately a fewe wordes to make a shew to deceiue his auditorie But by this whole treatise you may see what the question is and howe it is answered namely that the promise of Christ must bee vnderstoode of a spirituall drinking in the Church which vtterly ouerthroweth the popish fantasie of real presence For Christ is so present at euery celebration of the supper in his church that he eateth his bodie and drinketh his bloud as Hierome sayth which no man except he bee mad wil say to be otherwise then after a spirituall manner and in the end Hierome openeth what is his meate and how he drinketh his bloud with vs and that wee so eat his bodie as we put him on for a garmēt in baptisme and as Iacob did eat it which must needes be spiritually More collections if any man desire let him resort to the 31. Chapter of this second booke The foure fiftieth Chapter testifyeth the vnderstanding of the same words by Isychius S. Augustine Isychius is alledged in Leuit. lib. 6. Cap. 2● vpon this text He that eateth of the holie things vnwittingly shall put the fifth parte thereunto and giue vnto the Priest the hallowed thing Sancta sanctorum c. The most holie things properly are the mysteries of Christ because it is his bodie of whome Gabriell said vnto the virgin The holy ghost shall come vpō thee and the power of the moste highest shall ouershadowe thee therefore that holy one that shal be borne of thee shal be called the sonne of god And Esay also The Lord is holie dwelleth in the heightes that is to saye in the bosome of his father For from this sacrifice he hath forbidden not onely strangers and soiourners hyred seruaunts but hee commaunded also not to receiue it by ignorance And he taketh it by