Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	spiritual_a	5,844	5	7.6525	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00919	A Catholike confutation of M. Iohn Riders clayme of antiquitie and a caulming comfort against his caueat. In which is demonstrated, by assurances, euen of protestants, that al antiquitie, for al pointes of religion in controuersie, is repugnant to protestancie. Secondly, that protestancie is repugnant particularlie to al articles of beleefe. Thirdly, that puritan plots are pernitious to religion, and state. And lastly, a replye to M. Riders Rescript; with a discouerie of puritan partialitie in his behalfe. By Henry Fitzimon of Dublin in Irland, of the Societie of Iesus, priest.; Catholike confutation of M. John Riders clayme of antiquitie.	Fitzsimon, Henry, b. 1566.; Rider, John, 1562-1632. Rescript.; Rider, John, 1562-1632. Friendly caveat to Irelands Catholicks.	1608 (1608)	STC 11025; ESTC S102272	591,774	580

corporaly and into a corporal body And the damned spirits being spiritual creaturs yet they are tormented not with a spiritual but with a corporal fyer 1. Corinth 6. Lastly S. Paul saith You are bowght with a great price glorify and beare God in your bodyes So that God him selfe which is the most spiritual of all spirits may be borne in our bodyes and not only in our sowls And when is he to be sayd borne in our bodyes so much as when we receue the B. Sacrament of his fleash and blood to which he is vnited by his diuinitie personaly Caueat in the preface Now saith he the meat is spiritual and therfor the mowth owght also to be spiritual as befor is heard and handled that we may haue satisfaction vnlesse we may be malecontents Good Iesus what expectation might this man haue that his owne fauourers would euer tolerat such dissimulation In the place wher vnto he referreth vs for this satisfaction this is all the proofe out of holy Scripture Fathers and Canons that is ther found Augustin shewing the maner how Christ is to be eaten in the Sacramēt sower tymes together saith spiritualiter spiritualie spiritualie One woord more ther is not ether of Scripture Father or Canon to proue that the mowth to receaue euery spiritual gift ought only to be spiritual First hereby how dothe he ouerthrow his former speeches that we teach the communicants not to receaue with their faith spiritualy and that we put opposition betwixt real and spiritual as contraries For yf our owne canons teache spiritual receauing as here is euidently affirmed how would he be beleeued that we do not teache it Are not these discourses resembling bucketts in wells of which the drawing vp of the one is a letting downe of the other Secondly I haue shewed and not slenderly yf resolutions of protestant martyrs be not slender that the profession of reformers can not brooke the woord Spiritual Thirdly I haue very lately shewed that Scripturs reason and diuinitie do demonstrat many spiritual gifts to be receaued corporaly and many corporal gifts to be receaued spiritualy Fowerthly I haue and do resolue that Christs presence is not only spiritual nor only receaued spiritualy but also corporal and to be receaued corporaly In the 12. and 14. number plentifully may be found to that effect S. August c. 9. contra aduersarium legis prophet Whervnto I add owt of S. Augustin that we should receaue fideli corde ore with faithfull hart and mowthe Behould in playne and literal maner declared that as to the hart so to the mowth doth belong to receaue Christ. Secondly owt of S. Leo Hoc enim ore sumitur quod fide creditur this is receaued by mowth S. Leo Sermone 6. de Ieiunio Tertull. l. de resurrectione Carnis which is beleeued by hart Thirdly by Tertullian Caro corpore sanguine Christi vescitur vt anima de Deo saginetur the fleash is fedd by the body and blood of Christ that the sowle might be fatned by God Is not here declared without requirie that we exclud not spiritual receauing by affirming corporal receauing Are not bothe affirmed requisit and nether to be omitted Good M. Rider spare your owne reputation so much ingaged in this discourse that vnlesse the residue supply defects and enormities here escaped it is not possible but the State will thinke it belonging to their wysdoms to testifie that they dislyke your defense of their opinion Defence wherin so many strange doctrins are affirmed to be in S. Ihons gospel which neuer any had yet perceaued Defense wherin M. Rider is made euery foote to disproue and refell him selfe Defense wherin wonderfull promises are made of confuting vs when in trueth it confirmeth all our doctrin For you shall not lykely mistake any one earnest point of his replye but when you fynd him vehemently seeming to ouerthrow vs then you shall discouer him to be as a Senacharib 4. Reg. 19. Iudith 6. 2. Machab. 8. Holosernes and Nicanor promising to ruyne vs and inuiting peoples considerations to buye our doctrin at the rate of nynty for one talent when we are most safe from inconuenience and he neerest to his distruction as Nicanor inuited merchants to buy Israelits by nyntie for one talent when they were most secure from his sale and rather to recouer their mony who intended to buye them and he by them spedely to be discumfited and confounded How many such promises doth he make saying I will shew and discouer that you haue forsaken the veritie of Christs gospel the reader shall easely perceaue befor the ende of this treatise that this your opinion was neuer tawght by Christ I will shew that you wrong your selues forgett your grounds of learning that your proofe is your disproofe that you neuer read but Enchiridions and neuer read the Fathers them selues that here you change that there you dismember c. When God knoweth he sheweth nothing but the turpitude and confusion of his profession Genes 9.21 as Noe when he was dronken shewed the dishonestie of his bodye wherby one of his owne children although wickedly derided him How aptly doth S. Augustin admonishe such a promiser saying Ostende promissa S. Augustin l. 3. con Max. c. 26. quid pergis in vacuo quid deludis expectationem nostram nec exhibes pollicitationem tuam multiplicas verba non necessaria vt necessaria occupes spatia Shew your promises why proceed you in vacuitie why delude you our expectation why effect you not your protestation you multiply needlesse woordes to wast needfull time Rider Ioh. 6.56.35 38. Whosoeuer dwels in Christ and Christ in them onelye eates Christs flesh drinkes Christs bloud But the true beleeuers onelie dwel in Christ and Christ in them therefore the true beleuers onelie eate Christs flesh and drinke Christs bloud Ioh. 6.56 Ephe. 3.17 The proposition is Christs owne words of which it were damnable to doubt The assumption is Pauls Let Christ dwell in your hearts by faith therefore the conclusion cannot be denied And so to the fourth VVhether M. Riders vnanswerable argument be not answerable euen by a childe to M. Riders infamie Fitzimon 38. TO manifest that this argument is easie to produce M. Riders infamie I denye your maior as being the 16. vntrueth The 16. vntruth Ioan. 6.56 Ioan. 14.11 by expresse addition and alteration of the text the woords are He that eateth my flesh and drinketh my blood remayneth in me and I in him Why then haue you added the woord only why had you noe terrour by the woords of the Apocalips Apoc. vlt. so to violat Gods sacred trueth and that to auowche a palpable and manifest erroure For Christ saith Do not you beleeue that I am in my Father and my Father is in me And who is so erroneous as to say that God the Father doth eate the fleash and drinke the blood of Christ and

true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nour●shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they cōmend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not cōmunicat the life of Christs Spirit but by his flesh Is not this to cōtradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle cōmandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued

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

his wonte towards the greatest mysteries of his passion ascension comming of the holy Ghost c. and not by institution It being cleere among Catholicks I will auerr it by protestāts Martyr in defens Eucha Con. Gardin par 3. pag. 644. 547. Bucer in c. 6. Ioan. in cap 26. Math. Ecpenceus in Apolog. That saith Peter Martyr which Christ promised in the sixt of Ihon that he performed in the last supper Martin Bucer vpon the very sixt of Ihon and else where craueth pardon of God that euer he had bewitched any with your opinion that Christ handled not his true real and corporal being by way of premonition in this Chapter Lyke repentance had also Peter Martyr for some tyme being of your imagination As also had Oecolampadius by his ovvne testimonie Oecolamp ad Land Hess 1529. Feuard in pref com in Ruth Vide in examine symboli n. 7. Calu. con Heshusium Beza in Creophagia Tygurenses con test Brency Micomius in S. Marc. pag. 150. Cureus in Spongia Daneus con Selneccerum Cautier pag. 186. c. Caueat a litle befor saying Vtinam pri●ceps illustrissime abscissa fuisset mihi haec dextera cùm primum inciperem de negotio Coenae Dominicae quicquam scribere I would most excellent prince that this right hand of myne had bene chopped off when I began first to wryte owght of the Lords supper Feuardent reporteth that Caluin misbeleeued S. Ihon to haue bene authour of this sixt chapter because it was to cleere against his imagination Yet Caluin him selfe in his booke against Heshusius approueth it to treat of the Sacrament So dothe Beza The ministers of Zurick Miconius Cureus Daneus Cautier c. So lastly doth most cleerly M. Rider not long befor against him selfe saying who soeuer dwel in Christ and Christ in them only eate Christs fleash and drinck Christs blood Which saith he being Christs woords in the sixt of Ihon verse 56. it were damnable to doubt of them Then suerly it can not be but damnable to doubt of Christs mentioning the Sacrament in the sixt of Ihon wherby he is eaten of vs dwelleth in vs and we in him I trust you will not deny now to haue bene aunswered to your full expectation and smal consolation For both S. August and Lyra contradicteth your information your brethren confute it and your selfe disproue it then which what fowler disgrace could happen to a wryter But I will make it yet fowler by ingadgeing your pretious Iuels credit Iwels replie against Harding art 5. Diuisione 3. pag. 323. whether Christ did not mētion the eating of his flesh in the 6. of S. Ihon or not he cōfidently saying That Christ in the sixt of S. Ihon speaketh of the spiritual eating by fayth by which his very fleash and very blood indeed and verily is eaten and drunken Notwithstanding we say that Christ afterward in his last supper vnto the same spiritual eating added also an owtward sacrament or figure Behould his assurāce that Christ did here treat of eating Christ and that his speache here belongeth to that he after ordayned Rider You are not onely taxed by Aug. to bee ignorant in the circūstance of the text but also in the sence of the text which is a grose thing in diuines 42. Now you shall heare Augustine tell you that this sixt of Iohn is to be taken figuratiuelie and allegoricallie and therefore spirituallie meaning that the speeches and phrases which Christ vsed be borrowed and translated from the bodie to the mind from eating and drinking to beleeving from chamming with the teeth to the beleeuing with the heart So that what eating and drinking is to the bodie that beleeuing is to the soule And as bread and flesh be meat corporall for the bodie so Christ our bread is made spirituall for the soule And as corporall meats are taken with the corporall mouth so are spirituall meates Christ crucified with all his benefits receiued with faith the mouth of the soule And therefore to teach all posterities how to expound these words of Christ hee giues a generall rule perpetually to be obserued in GODS church Saying (a) De doct Christ. lib. 3. cap. 16. Si praeceptiua locutio est c. If the Scriptures seeme to commaund an horrible or vile fact the speech is figuratiue The secōd proofe out of the sixt of Iohn and then alleadgeth your second proofe that you bring out of the sixt of Iohn for example Except you eate the flesh of the Sonne of man and drinke his bloud yee shall haue no life in you Facinus flagitium videtur iubere Christ in this place seemes to commaund a wicked and horrible act Figura est ergo It is therefore a figuratiue speech commaunding vs to keepe in mind that his flesh was crucified tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence carnall presence is wicked and horrible howsoeuer you cloake it with fained titles to blinde the eies and deceiue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caueat he giues to Gods Church touching this point In principio cauendū est ne figuratā locutionē ad litterā accipias c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the letter that is the litterall sence killeth But the spirit that is the spirituall sence giueth life For when we take the figuratiue speech for a proper speech we make the sence carnall neither is there anie thing more fitlie calld the death of the soule Thus you see Aug. teacheth if you would learne that if the speech be proper the sence must bee litterall and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the Fathers names for in vsurping their names and peruerting their doctrine you abuse the Fathers and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Ber. Serm. 33. inps Qui habitat Fol. 68. Col. 2. Vnlesse you eate the flesh of Christ c. He asketh the question Quid autē est manducare eius carnem bibere sanguinem nisi communicare passionibus eius eam conuersationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conuersation in the flesh And then followeth Vnde hoc designat illibatum illud Altaris Sacramentum vbi

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

shrinke owt of their hands or punishment whensoeuer it showld please them to cite or condemne me yet did profre vrge and importunat the being confronted to M. Rider in maner aforsayd Let any therfor iudge how Riderly it is assured that I sowght many sleights and delayes from coming to this conflict Only I request all Readers to retayne in their mynde the iudgement by me appealed vnto to haue bene concerning the allegations that M. Rider falsyfied depraued and denyed as well his owne as myne in maintayning that the ancient Fathers stoode for Protestants and not for Catholicks Such to haue beene the state of the question from the begining both his first challenge and these two appeales of myne and his owne confession following do euidently certifie Rider 3 VVhereuvpon within two daies after being in May last he sent me by his Clarke a scroule blotted interlined crost and vnlegibile assuring mee not withstanding within three weekes after to haue a perfect Copie which now being ten months since notwithstanding my many letters more messengers and twice my selfe desired it yet I cannot get 3. Title VVhether M. Riders pretence concerning the legible copie be true Fitzimon 3. TO make M. Rider confute him selfe I will alleadge certayne of his woords in his dedicatorie Epistle to the Lords of the Concil They sayth he speaking against them that did contemne his wrytings that wil censure befor they see are like such wysemen as will shoote their bolt as soone at a bush as at a bird Now a litle after in this place talking of my copie he sayth the highest in the land had a view of his scrowle and the reuerendest and learnedest dilygently perused the same VVhat their opinion was of it I silence for a season By thes two clauses say I ether M. Rider must confesse that my copie was legible or that the highest in the lande did not peruse it diligently or if they showld censure it without such perusing it as beeing legible that by his saying they can be noe wyser in that then such wysemen as censure befor they see and shoote as soone at a bush as 〈◊〉 a birde If he can gambole ouer this block without breaking the shinnes of his pretence he shall haue my suffrage to beare the ball on shroue-tewesday Concerning the copie by me exhibited to M. Rider yow may vnderstand that when I perused his Caueat and at the first sight considered his spirit to say any thing for his reputations sake and accordingly to auerr the most desperat vntruethes that any bearing contenance of a man might vttre I wroote to him the very next daye in most instant and intising tearmes that yf he had any courage in his cause he showld procure me one to extract my lucubrations and I would with vnexpected speedines make notoriouse our seueral dealings He no sooner requyred it then it was graunted withall a warrant to protecte any els that would dispute with him and that the printer might publish his and my intermedlings As he confesseth within fifteene dayes I had dispatched twelue sheetes in refutation of his Caueat of which during his being present I read parte to him selfe and profered in the place to shew the authors them selues correspondent therto He absolutly refused all examination and disputation for as both the Constable and his owne man Venables will not denye he neuer came at me without a couenant that we showld not conferre in any maters of learning to which his owne testimonie following accordeth that in woords I showld be to hard for a hondred requesting that reciprocatly we showld communicat our arguments one to another and conioyntly imprint them at our seueral expenses To this I willingly accorded God doth know not vpon any presumption of my talents but only vpon the assurance of the Catholick beleefe Wherupon I being fownded althowgh being the meanest of a thowsand and as a man of straw yet in that height was more dredfull to them then any scarre-Crow in ane open feelde to the dastard fowle After this mutual promise his mynde being trubled with what I had then shewed to him he cowld neuer abyde that I might inioye the vse of the print alwayes alleadging that according to my promise he must first haue perused what I would print By this meanes retracting his reciprocation to me for equal dealing it was his ordinarie refuge in all assemblies that I myght print what I list yf I would first present him with the sight of my wrytings So then the 4. of Februarie following in the same yeare according to their date my copie contayning two quyers of paper hauing first kept an extract for my selfe I had another copied out and deliuered to him Iudge also whether it was a reprehensible delaye to spend fower monethes in the making of as much as replenished two quyers of paper and in re-copying the same in as many quyers All these paynes and charges must I haue bene at he hauing vpon me the wringing vye and following it egerly that yf I would not sustaine I showld loose my game Now what excuse thinke you cowld further be inuented forsooth my copie was not legible Yet you lately haue seene him say that it was and it was not it was not and it was And after you shall further behowld him assuring that it hath this and it hath not that and taking vpon him to tell many legible points therof Notwithstanding the print was debarred beyond all promises yet therby yf he would suffre my trauails to haue passed it both might be legible to his harts desyre and he not pointed at for not daring to awnswer obiections against his Caueat vnles he might first haue them a tyme to be well considered Which fowle imbecillitie in a professor of learning his owne master in Oxford at this tyme my deere brother M. Sabinus Chamber doth testifie to haue bene anciently in M. Rider These are his woords vnder his hande M. Iohn Rider came to me to Oxford abowt the begining of lent as I remembre in the yeare 1581. recommended by my awnt by whom he was then maintayned He remayned ther till the act which is celebrated alwayes in summer ordinarily after the 14. of Iulij I none and the same yeare he passed bacheler and master of Arte by means of I know not what iuggling and periurie I neuer had any scholer more indocile and vnskillfull Befor his awns●ering I must haue instructed him in all that I would oppose and yet the next day he was neuer the wyser The kinde offices that my awnt I did him yf he denye he must be profowndly impudent This I testifie vnder my hande At Luxenburg 24. Decemb. 1604. In the ende he saying that the cheefe point of my Profession is Verba dare to delude for iustifying of him selfe he propowndeth demands which being examined will shew the former declaration to be true and it will appeare to contayne nothing but a dazling mist betwixt mens sight and ●is