was wrought by them As for the argument that Chrysostome taketh against the Pagans of the reliques of Babylas the Martyr which he would haue me to applie to my disease was to the confusion of Idolatrie and sorcerie not to the setting vp or mainteyning thereof And what worshippe I pray you was giuen to the reliques of Babylas If God shewed miracles by the presence of his bodie in Daphne as by the bones of Elizeus yet it followeth not that his body or ashes were worshipped more then the bones of Elizeus were Concerning inuocation of Angels which they haue common with the Caianes Bristowe sheweth that the Caianes had other greater heresies which the papistes holde not as though those greater errors coulde excuse this lesser The superstition of Angels that Saint Paul warneth the Ephesians and Collossians to beware of hee sayth they be cleare of it because in all their prayers they conclude per Christum c. Through Christ our Lorde as though they that taught the superstition of Angels did cleane exclude Christ or that it was to be doubted lest the Ephesians and Collosians would forsake Christ and cleaue to Angels but rather lest with the religion of Christ as the cheefe they woulde also admitte the superstition of the Angels whereof were named the sect Angelici in Angelorum cultu inclinati bowed downe in the worship of Angels as S. Augustine saith which therefore helde not the heade because they worshipped not him alone but ioyned Angels in part of his glorie That Angels are ministring spirits it proueth not that therefore they must be prayed vnto but the contrarie for inuocation is due onely to him on whome wee beleeue which is God onely So much the more blasphemous is Bristowe that chargeth Saint Iohn Apoc. 1. to haue prayed to the Angels where he sayth Grace and peace bee to you from him that is and was and is to come and from the 7. spirites that are before his throne and from Iesus Christ. Whereas the consent of all auncient writers is that the seuen spirites are taken for the holy Ghost which is seuen folde in his graces according to the prophecie of Isay 11. The spirite of the Lorde shall rest vppon him the spirite of wisedome and vnderstanding the spirite of counsell and power c. And it is also euident that S. Iohn speaketh of the spirit of God as he was shewed to him in the vision according to the dispensation of his manifolde giftes in the figure of the seuen lampes which are the 7. spirites of God according to the number of seuen Churches of Asia to whome he sendeth the copie of his reuelation for the instruction of all Churches in the worlde Apoc. 4. And albeit wee shoulde expounde these seuen spirites for seuen Angels as some late writers do yet it followeth not that S. Iohn shoulde pray vnto them in those wordes but rather to God for their ministerie to the preseruation of the Churches No more then if he shoulde wishe grace vnto them from heauen it followeth that he prayeth vnto heauen That phrase is often in the Psalmes wherein saluation or helpe is prayed to bee sent from Sion from the holy Hill from the Temple from heauen and yet no man was so madde to say that prayers was made to Sion to the Hill to the Temple to heauen And yet it is more monstrous that hee chargeth me to forget that in the same booke of the Apocalips God doeth promise to make the obstinate Iewes to come and to adore before the feete of one Angell And they shall know that I haue loued thee c. I speak vnto thee Th. Stapleton which profesiest that thou hast perused this booke of Bristowes and allowed it Wast thou awake when thou didest pâ—ruse this argument and allowed it Tell me by thy credite is this the Angell of the Church of Philadelphia of whome this is writen to bee vnderstood for one of those heauenly spirites concerning whose worshippe and inuocation we nowe speake in this controuersie Are epistles then written from the Apostle on earth to Angels in heauen is any of those Angels neither whote nor colde in the seruice of God hath any of them a name that he liueth and is deade hath any of them left his first loue doth any of them suffer the woman Iesabell to preach c Out vpon thine impudence if thou affirme all this and fie vpon thy negligence if thou didest peruse it and allow this argument if thou be ashamed to affirme all the rest As for thee Bristowe it shall be sufficient to heare thy Master reproued for thy fault at this time to make the blushe if any sparke of honest shame bee lefte in thy breast that darest set abroad such an intollerable corruption of the holy scripture against all wit and reason that euer was hearde of 3 Of abstinence from fleshmeate and from marriage Bristow would haue the question of prescript fasting dayes and abstinence from flesh to be all one as they are accompted among the Papistes But there is great difference For Aerius which denyed fasting dayes appointed by the church to be obserued did neuerthelesse as Augustine sheweth out of Philaster teach abstinence from flesh Wherefore Bristowe falsely chargeth me to confesse that the Papists haue the error of abstinence from flesh on fasting dayes common with the auncient fathers of the primitiue churche For on their prescript fasting dayes except for necessitie they did eate neither fish nor flesh nor any thing vntill the euening As for the abstinence from meates against which Iouinian did teach was but such particular abstinence as some men prescribed to them selues not onely from fleshe but also from fish and wine also as appeareth by Hieronyme con Iouin lib. 2. Nec hoc dicinius quòd negemus pisces c. Neither say we this sayth Hieronyme that we deny fishes and the rest of meates if a mans will may be taken in meate but as wee preferre virginitie before marriage so fasting and the spirite before fulnesse flesh Likewise in diuers places he speaketh of the abstinence from wine Furthermore he chargeth me to bring no proofe of that I say the fathers tooke prescript times of fasting and vnmeasurable extolling of sole life in the clergie from the Tatianistes Manichees Montanistes If I brought no proofe in that place it was because I presupposed that Allen knewe what Eusebius reporteth out of Apollonius lib. 5. Cap. 18. That Montanus was the first that prescribed lawes of fasting And that the Manichees in their electes and the Tatianistes in their perfectes allowed not marriage out of Epiphanius Augustine But where I charge the Papistes which Aerianisme for abstinence from flesh Bristowe sayeth I take Richard for Robert because the Aerians abstained from fleshe as the Manichees Tatianistes Montanistes as perteining to the yll god according to the heresie of the Valentinians Admit it were so yet how caÌ„ either Richard or Robert dischardg them selues
for we affirme that euery one of Gods elect from the beginning of the world hath beene fedde truely with the verie naturall flesh of Christ but spiritually receiued and by other meanes then vnder the forme of breade in the supper namely by faith and in other Sacraments in them that were of discretion and might come to them and euen without faith and without Sacraments in such of Gods elect as lacking age were preuented by death before they could be partakers of sacraments by the onely working of Gods holy spirite who no lesse worketh in this wonderfull spiritual nourishment then in any spirituall regeneration And therefore Sander reasoneth like a grosse Philosopher when he sayth that no signe is able to comiey that heauenly bread to vs. It is horrible blasphemie to say that my faith is able to deriue the substance of God as meate into my soule and bodie seeing faith is but a creature onely wherein the fulnesse of Godhead dwelleth not and therefore is not able to attaine to the vnion of Gods nature and much lesse able to giue it mee And yet for all this that Sander sayeth the Apostle prayeth that Christ in whome the fulnesse of the godhead dwelleth corporally may dwell in our heartes by faith In deede not by the worthinesse of faith but by the grace of the holy spirite who giueth strength to the weake elements of the worlde and to our vnperfect faith to bring to passe wonderfull effects as we may see in baptisme Wherefore to reason of the weakenesse of signes and vnablenesse of faith seuerally from the spirite of God is as much as if you would go about to proue that because a mans body without his soule can do nothing therefore being vnited to his soule it is not of force to do any thing To prooue that wee cannot be partakers of the Godhead of Christ without his flesh he alleageth Cyrillus and Augustine whose authorities it is needeles to repeate seeing wee grant as much as he would haue to be proued by them But beside them he citeth Hilarius lib. 8. de Trinit Si verè verbum c. If the worde be truely made flesh and in our Lordes meate wee truely receiue the worde made flesh howe can it bee but hee must be iudged to dwell naturally in vs Hereof he gathereth that wee receiue Christ into our bodies after a carnall manner of receiuing which is farre from Hilaries meaning although he vse the worde naturally which euen Sander must confesse to be vnproperly vsed or else hee shall admitte many vnnaturall conclusions Wherefore by naturally he meaneth properly verily and truely yet after a diuine and spirituall manner not after a grosse naturall and sensible manner of habitation Againe this dwelling of Christ in vs naturally doeth not prooue that hee is corporally receiued into our mouthes and settled in our stomakes But this is sufficient to prooue that he meaneth Christ to be spiritually receiued in that hee affirmeth it is not possible but that he must dwell naturally in them that receiue his flesh in the Lordes meate Sander addeth worthily But Hilarie sayeth truely Therefore whosoeuer truely receiueth the flesh of Christ in the meate of our Lord Christ must needes dwell in him naturally but Christ dwelleth not at all in the vngodly therefore the vngodly receiue not his fleshe in the Lordes meate as the Papistes say in whome also hee shoulde dwell naturally if hee were receiued truly or as they say corporally CAP. IX By the three diuerse giuings which are named in Saint Iohn it is shewed that Christ giueth his reall flesh vnder the figure of another thing The three times of giuing doe not prooue that three diuerse things are giuen neither doeth Sander saye one worde to prooue that they doe and where is then the grounde of this disputation God by Moyses sayeth Sander is sayde to haue giuen in time past he hath giuen them breade from heauen to eate But Christ sayeth Moyses gaue you not breade from heauen but my Father giueth you the true bread from heauen Euen he which gaue them Manna for a Sacrament of the true breade euen he gaue then giueth nowe and shall giue for euer the true breade from heauen which is the fleshe of our Sauiour Christe incarnate crucified reuiued and ascended into heauen for our saluation And howe can Sander prooue that Christ saying hee will giue his flesh meaneth any other gift then God his father did alwayes giue except he referre his giuing to the time of his passion the fruite whereof was and is giuen vnto the ende of the worlde That the breade which Christ giueth is true vnder a figure that is the forme of bread fulfilling the figure of Manna is a dreame of Sanders owne head for Christ speaketh not of any giuing vnder a figure or forme of breade or of giuing the bread of his supper but of the generall foode of eternall life which it is necessarie that al they be partakers of which shal be partakers of eternall life And therefore it is out of measure absurd that Sander would proue his figuratiue forme by Irenaeus which saieth that the Eucharistie consisteth of two things of one earthly which is the forme of bread and wine the other heauenly c Irenaeus saith not that the formes of bread and wine are the earthly part of the Sacrament but bread and wine in deede for those externall formes or accidents bee not any earthly thing which is a substantiall matter Irenaeus saieth of the bread and wine our bodies are increased and nourished so can they not be of Sanders Accidents lib. 5. But hee will shewe the absurdities that rise of the Sacramentaries opinion If Christes gift saieth he consisted of the substance of breade sanctified in qualitie and made a signe of his body as the sacramentaries teach it shoulde neither bee the true bread which his father gaue him nor better then Manna c But where doe the Sacramentaries teach that Christes gifte spoken of in this Chapter is the substance of bread sanctified in qualitie c. Wee teach that Christs gifte is his owne naturall bodie and bloude giuen in his passion to all the faithfull of the worlde to bee the foode of eternall life as for the substance of bread giuen in his last supper wee teach that it is a Sacrament and seale of this gift Therfore he must seeke other Sacramentaries to fight against if any such be For wee teach the true doctrine of the Sacraments according to the worde of God making difference as all Christian diuines haue done before vs of the sacrament and the matter of the sacrament CAP. X. By the shadow of the law past and by the naked trueth to come in heauen it is perceiued that the middle state of the newe Testament requireth the real presence of Christs bodie vnder the forme of breade He groundeth vpon the 10. to the Hebrews The Law hath the shadowe of good things to come
that is the circum 〈…〉 ised the vncircumcised are al iustified by faith as Aâ—raham in both the states was iustified by faith without the workes of the law although as Iames sayth he was â—ustified before men by his oblation which was but a 〈…〉 riall of his faith and obedience Where the Apostle 〈…〉 ayeth Tit. 3. not by the workes of righteousnes which we haue done but according to his owne great mercie 〈…〉 e saved vs by baptisme Bristowe asketh if I marke the temps Yea very well he speaketh of workes before faith And doth it therefore followe that works done after faith doe iustifie Saint Paule extendeth the saluation which is sealed vnto vs by the lauer of newe birth and renewing of the holy Ghoste which he hath poured richly vpon vs by Iesus Christ our sauiour vnto eternall life therefore it followeth that beeing iustified by his grace we might be made heires according to the hope of eternall life Vpon the 2. text Es. 64. I saide the Popish Church is not content to be clothed in the white shining silke which is the iustification of Saintes made white in the bloud of the lambe but with the filthy ragges of mannes righteousnesse Bristowe asketh where I learned to call the good workes done in the Church the filthy ragges of mans righteousnesse Verily euen of Esaie who speaketh in the person of the Church All we are as an vncleane person and all our righteousnesse as filthy ragges For although God accept our workes that are done in faith and pardon their imperfection yet when they are obtruded vnto him to iustifie vs he abhorreth them as in the Pharisee Luke 18. That the iustifications of the Saintes Apoc. 19. are good workes Bristowe would haue it appeare by conference of 1. Iohn 3. He that worketh iustice is iust where he reasoneth of the effectes of a iust man not of the cause No flesh is iust by workes of the law but by faith by which God maketh iust euen the vngodly man But how much better conference is it to know what the white 〈◊〉 meaneth which is the iustification of Saintes to compare it with other places of the same prophecie as Apoc. 7. where it is shewed howe the stoles of the faithful are made white with the bloud of the lambe and with the place of Saint Paule shewing how the Church is made white and without spotte and wrinckle by the death of Christ Ephe. 5. Touching freewill I saide we beleeue that man after his fall hath not free will no not aptnesse of will to thinke any thing that is good 2. Cor. 3. Bristow translateth the worde we are not sufficient but the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not apte to thinke any thing of our selues as of our selues but our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptnes is of God To this Bristowe replyeth that naturall free will is not taken from vs nor naturall aptnes of will I hope he speaketh like a Philosopher and not like a flat Pelagian But I speake as a Christian of the fredome of mans will vnto good which is none but bondage vnto euill except he be regenerate and then is his will framed of God in parte to good but not perfectly in this life as regeneration is not perfectly finished before the redemption of our bodies as for freedome opposite to coaction if Bristowe meane that by reteyning of free will I graunt euery mans will to be free from constreint but not from seruilitie vnto sinne Whereof Saint complaineth Rom 7. Moreouer I saide Pur. 35. how should your free will 〈…〉 e mainteined if Gods spirite haue any place that di 〈…〉 ributeth to euerie one according to the good pleasure 〈…〉 f his owne will 1. Cor. 12. Bristowes aunswere is that God can worke his owne will vpon our willes which is 〈…〉 ery true but without working of Gods spirite our will 〈…〉 at h no aptnesse vnto any good thing Againe he saith 〈…〉 hat Saint Paule speaketh of the giftes that are freely gi 〈…〉 en and not of them that make a man acceptable as 〈…〉 hough there were any gifts which are not freely giuen And it is euident that he speaketh generally of all working of Gods spirite euen of confessing Iesus to be Christ and not of speciall graces onely So that Bristowes aunswere is nothing to the purpose or matter 〈…〉 n question For I holde that we haue no aptenesse vnto 〈…〉 ny good of our owne freewill but onely of the grace of God Bristow saith I imagine that God is not omni 〈…〉 otent if we haue willes of our owne which I neuer 〈…〉 enied but that we haue willes of out owne vnto good before they be framed therto by Gods spirit is the thing 〈◊〉 denye About good workes in speciall namely prayer to Saintes 〈…〉 astinge merites Concerning inuocation of Saints I saide Purg. 451. wee call not vpon Saints because we beleeue not in theÌ„ for how should wee call vpon them in whom wee beleue not Rom. 10. To this reseruing a pretended contradiction to the proper place he saith first that Saint Paule did often inuocate call vppon the faithfull beseching them to pray for him which is a toye to mocke with an Ape for Saint Paule did not inuocate or pray to them as vnto them that knewe his hearte and could helpe his greefe but onely of charitie desireth their prayers Secondly he asketh where is any Scripture that we must beleeue in God onely Forsooth amongst many this shal suffice which is written in Ieremie Cap. 17. Cursed is the man that trusteth in man and maketh flesh his arme and his heart departeth from the Lord. But that it is lawfull to bêleue in Saints also Bristowe quoteth Exod. 14. where it is said the people beleeued God and Moses his seruant as though there were no difference betweene giuing credite to Gods Prophets and beleeuing in them which is to put our trust in them The like I saie to the seconde place quoted 2. Par. 20. where Iosaphat promiseth all things prosperous to the people if they giue credite to Gods Prophets Credite Prophetis eius But forlaking his vulgar authentical translation he prouoketh vs to the Hebrue belyke because of the preposition beth which is a miserable shift Seing the Hebrue phrase is well knowen to differ from the Latine and English phrase and especially from the sense of beleuing that is trusting in God which is peculiar to him and ought not to be in any creature which is not God He quoteth also Philemon whose loue faith the Apostle commendeth towardes the Lorde Iesu and towards all his Saints where euerie wise man seeth that faith is referred to Christ and loue to the Saints But the scripture reacheth him to beleeue he saith in Christ according to his humanity and namely in his blood Iohn 14. Rom. 3. He will proue an Arian or a Nestorian shortly The place of Iohn proueth the diuinity of Christ because he is
I aunswere the argument is not of the onely naming of two but of the whole argument of the Apostle which is to proue that â—he fathers in participation of the sacramentes were equall with vs which were not sufficiently proued if hauing named onely two there were other fiue wherein wee are superior to them So that the naming of two is in this place the excluding of all other except those two Nowe let vs discusse Bristowes reasons for the number of Sacraments to be seuen Wee read of the other fiue in other places Where I pray you Of Confirmation Iohn the 7. You reade more then I can finde there named or signified except you meane of the increase of Gods spirite in more excellent and euident graces which the faithfull shoulde receiue after the resurrection and ascension of Christe which differeth farre from confirmation of children by imposition of handes Of Penance you read Iohn 20. Of power giuen to the Apostles to remit and reteine sinnes I reade but of auricular confession and satisfaction I reade not Of extreme vnction you reade Iac. 5 of annoynting the sicke with oyle which by a speciall gift recouered health of body as well as remission of sinnes at the prayer of the faithfull I reade but of anealing men desperatly sicke which hath no hope of bodily recouerie I reade not Of orders you reade Math. 26. but I reade nothing at all although I reade that the Apostles were commaunded to continue the celebration of his supper instituted by him which were before ministers of his sacramentes and preachers of his worde but of Bennet and Collet coniurer subdeacon or masse priest I reade not in all the Scripture nor of Deacon in that Chapter Of Matrimonie both yet and I reade Math. 19 but not instituted at that time by Christ but long before in Paradise and is no more a sacrament of the newe testament then the raynebowe which yet with the couenant thereof remaineth in vse among Christians But you confesse you reade not in those places that they are sacramentes no more doe you reade 1. Cor. 10. that baptisme or the Lordes supper are sacraments or any where else This is a stale quarrell of the name of sacramentes which is not founde in Scripture although the thing signified by the name that is the seales of Gods promises and the name of signe of Gods couenants be often founde But your laste refuge is that the Apostle speaketh onely of the firste entrance into Christianitie which in antiquitie was by baptisme confirmation the complement of baptisme and the Euchariste and therefore speaketh not of the rest Beside that this fantasie is manifestly contrarie to the Apostles purpose which was to shewe that the externall sacramentes of Gods grace without a godly life woulde not serue to assure vs that God was pleased withvs it is cleare that the Corinthians among whome Saint Paul so long had preached coulde not bee without all other sacraments if any other were They had children to bee confirmed they themselues were married elders were to bee ordered offenders by penaunce were to bee reconciled manie were sicke and some were fallen a sleepe to bee anealed And Saincte Paule saith expressely they were behinde in no grace or gifte of Gods spirite 1. Corinth 1. Wherefore that they were younge nouices newely entred the barres and not knightes exercised in battell it is a dreame of Bristowes drowsiâ— heade and no trueth to bee verified of the Corinthians Secondly I say of the sacramentes in generall that they giue not grace ex opere operato of the worke wrought but after the faith of the receiuer and according to the election of Go◠〈◊〉 Corin. 10. Againe howe should the sacrament giue grace of the worke wrought if faith were requisite in them that receiue them This argument saith Bristowe holdeth aswell against the working of Christs passion Why sir the passioÌ„ of Christ giueth not grace but to the faithfull and electe of God But faith you say is no work nor instrumeÌ„t but only a dispofition as drynesse in wodde that the fire worketh vppon I will not enter into any philosophicall disputation with you whether it bee drinesse or moysture in the wodde that the fire worketh vpon perhaps you thinke that water is moyster then ayre which error if you had no more cannot make you an heretike But I meruaile what cause you will make faith seing you exclude it from efficients except you make it a matter for the sacraments to worke vpon or else I know not what you meane by that your disposition lyke drienesse in woode which in deede is the thinne ayer more apte to receiue inflammations then the thicke water but perhaps you make it onely a potentia like materia prima for you adde that by our indisposition wee doe not put obicem But you hold that the sacraments giue grace of the work wrought without the good motion of the vser onely so hee doe no part obicem that is so he doe not withstand the working as if a man be baptised sleeping and thinking nothing of it Neuerthelesse seing the scripture often affirmeth that God worketh in vs by faith faith must needes bee an instrumentall efficient when you haue saide all that you can except you will teach vs newe gramer and Lògike You confesse the scripture sayth that by beleeuing and other good actions wee worke our owne saluation Phil. 2. as by way of meriting but it saith not that we worke the effect of any sacrament neither doe I say that wee worke the effecte of any sacrament but that God worketh in vs according to faith which he giueth vs and his election You say further that the scripture teacheth that the passion of Christ giueth to our deedes vertue to merite where is that scripture written for vntill you shewe me where it is written I will say still to you as I saide to Allen the Church of Christ abhorreth that blasphemie beleeuing stedfastly that we are iustified freely by his grace through the redemptioÌ„ of Christ Iesus without respect of our works Rom. 3. 4. But yet Bristowe will make men beleeue that I shew manifolde ignorance where I say Purg. 35. The meane on Gods behalfe by which we are made partakers of the fruites of Christes passion and so graffed into his bodie is his holy spirite of promise which is the earnest and assuring of our inheritaunce who worketh in vs faith as the onely meane by which the righteousnesse of Christ is applyed vnto vs Ephe. 1. And as for the sacramentes which you seeme to make the only conduites of Gods mercie we are taught in the holy scriptures that they are the seales of Gods promises giuen for the confirmation of our faith as was circumcision to Abraham when he was iustified before through faith Rom. 4. Bristowes eyes being daseled at the cleere light of this trueth turneth his heade away from the matter and wrangleth against diuerse points of Caluinisme as hee saith but in deede of
councels which to this time haue bene holden being sixe in number So expressely saith Bristowe they auouch the authoritie of councels and you alledge them for only Scriptures I crie you mercie sir Doe they alledge the authoritie of Councels as though the preaching of the Gospell and the institutions of the Apostles in their writings were not sufficient when they saide before if men would haue bene content with them there needed no councels But you adde that in their wordes there is no mention at all of Scripture but onely of preaching and teaching What I pray you is the Gospel which they should preach no scripture are not the constitutions of the Apostles conteined in their writinges I know you will answer they are not all contained in their writinges At leastwise what sworde did these warriers vse against Satan styrring vpp his squires doth not the councell say expresly the sworde of the spirit which is the worde of God contained in the Scriptures for what other worde doth Saint Paule commend to the Eph. 6. but the holy Scripture which is profitable to reproue all heresies into perfection 2. Tim. 3. Against Basil maintaining vnwritten tradition I opposed his owne auctority De Ver. Fid. in Proem Morall We knowe that we must now and alwaies auoyde euery worde and opinion that is differing from the doctrine of our Lorde But all is not differing saith Bristowe that is not expressed in the Scripture Neither doe I say so but all is differing that can not be proued by Scripture And so saith Basil in his short definition to the first interrogation Whether it be lawfull or profitable for a man to doe or saie any thing which he thinketh to be good without testimony of the holy Scriptures He answereth For as much as our sauiour Christ saith that the holy Ghost shall not speake of himselfe what madnes is it that any man should beleeue any thing without the auctority of Gods worde Here you see he extendeth the worde of God no farther then the holy Scriptures Yet Bristowe saith If I sawe the place my malice passeth For the wordes are these Who can be so madde that he dare so much as to thinke any thing of him selfe And it followeth But because of those things words that are in vse amongest vs some are plainly taught in the holy Scripture some are omitted Concerning them that are omitted saith Bristowe We haue this rule to be subiect to other men for Gods commandement renouncing quite our owne wills In very deede I abridged the place and gaue the true sense because it is large But if Bristowe vnderstand Basills language his wordes are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Seeing our Lorde Iesus Christ saith of the holy Ghost for he shall not speake of himselfe but what things so euer he shall heare the same shall he speake and of him selfe the sonne can doe nothing of himselfe And againe I haue not spoken of my selfe but the father which hath sent me he himselfe hath giuen me a commandement what I shall saie and speake And I knowe that his commandement is life eternall Therefore the things which I speake euen as the father hath said vnto me so I speake Who is come into so greate madnes that he dare of him selfe take vpon him any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen vnto knowledge which hath neede of the holy and good spirite as a guide that he may de directed into the waie of truth both in minde and speache and deede but walketh blinde and in darknes without the sonne of righteousnes yea our Lorde Iesus Christ him which giueth light with his commandements as it were with beames For the commandement of the Lorde saith he is bright lightning the eies Seeing then that of such things as we haue in vse some are vnder the com mandement of God prescribed in the holy Scripture some are not spoken of concerning those that are written no liberty at all is giuen to any man neither to do any thing of those that are forbidden nor to omit ought of those things which are prescribed Seeing the Lorde hath once charged and saide thou shalt keepe the worde which I command thee this daie thou shalt not adde vnto it neither shalt thou take from it For there is a terrible expectation of iudgment and zeale of fyer which shall deuoure all those which shal be bolde to do any such thing And concerning those things which are not spoken of the Apostle Paule hath set vs a rule saying all things are lawfull for me but all things are not expedient All things are lawfull for me but all things do not edify Let no man seek his own profit but euery one an other mans So that in euery matter it is necessary to be subiect to God according to his commandement For it is written be ye subiect one to an other in the feare of Christ. And our Lord saith he that will among you be great let him be least of all and seruant of all that is to say estraunged from his owne will according to the imitation of our Lorde himselfe which saith I came downe from heauen not that I should doe mine owne will but the will of my father which hath sent me Where hath Bristowe that we should be subiect to other men in such thinges as are omitted by Scripture therefore not my malice but his ignorance passeth and that willful also although he follow the old barbarous translation of Basil when he may haue a better An other place of Basil I cited in his Moral defin 26. Euery word or deed must be confirmed by the testimony of holy Scripture for the persuasion of good men the confusion of wicked men Bristow saith he admonisheth his monkes being students in diuinity to be so perfect in the Scriptures that they may haue a text redy at euery need as when we bidde them cast all away that is not written they haue this text ready where Saint Paule biddeth vs the contrary To holde the traditions which we haue learned whether it be by his Scripture or by his worde of mouth 2. Thess. 2. And doth Paule bidde them holde such doctrine as was not to be proued out of the Scriptures did hee preach any such doctrine among the Thessalonians when those to whom he preached daily searched the Scriptures tosee if those thinges were euen so Act. 17. And where I pray you did you heare any tradition by worde of Saint Paules mouth that you may obiect it to vs we doubt not but whatsoeuer he preached was as true as that he did put in writing if you can assure vs of it but seeing that is impossible and it is certaine he preached no doctrine but such as he committed to writing Basills rule must still stande in force that euery worde and deede must haue confirmation of holy scripture or else it is not good for all good workes are taught in the Scripture and all true doctrine may be
bin dāned for euer c. Which he saith also shal be my reply But when Bristow saith that Christs bodily death without any suffering of his soule was the full redemption of the world he maketh his tormentes of minde whereof he complaineth that his soule was heauie vnto death which made him to sweate bloode before his body was touched to be of no force except it were to argue great imbecillitie of Christ who feared so much bodylie death that many of his seruantes haue ioyfully imbraced and that strange crie and teares with which he vttered his prayers on the crosse and that most lamentable complaint that God had forsaken him were for nothing but for that he was not deliuered from the crosse as Bristow writeth it is too much iniurious to his most bitter passion to imagine and therefore we must needes acknowledge that he suffered more in the sight of God whose iustice he was to satisfie then he suffered in the sight of men And so the question that Bristow propoundeth to me is answered why descendit ad inferos cometh after sepultus because the order of the Symbole is first to shew what suffered before men and then what hesuffered in the sight of God As for the blasphemy of Theodorus Mopseuestenus that Christ had inclination to sinne c. there is no more reason why Bristowe should charge vs with it then with those other blasphemies that Christ did dispaire in God or blaspheme God or commit some other sinne against God for our redemption which he affirmeth to be maintained of some Caluinistes For which detestable slaunder if he haue no better ground then he sheweth let him remember that the mouth which lyeth killeth the soule I wil spare to amplifie though I lack no matter albeit that Bristow fayneth mōsters of slaūders as Iupiters Giantes then casteth thē downe with thūderbolts deriding myknowledge in amplification The 9. is about the honor of the virgin Marie wherein first he chargeth me with the heresie of the Heluidians Antidicomarianites who were condemned for heretikes for denying her perpetual virginitie whereas he cometh neerer to the Colliridians likewise cōdemned thē we to the Heluidians But let vs see his impudent quarels First I say As for the perpetuall virginitie of the mother of Christ as we thinke it is true so because the scripture hath not reueiled it neither perteineth it vnto vs we make no question of it Here is a great cōiunctiō with heretikes which trobled the Church with contention a bout a matter which they were not able to proue by the scriptures yet saith Bristow you forge a principle of onely scripture in their fauour Surely that principle as it is not forged so it fauoreth them nothing at al. For their contentious assertion they were not able to proue by the scriptures but within 4. lines afore I am contrary to my selfe where I say all truth may be proued by the scripture If I had to doe with a man of reason as I haue to do with a papist he would vnderstand my propositiō according to the whole matter in controuersie of such things as are necessarie or profitable for a christian man to know vnto saluatiō For otherwise I thinke many things to be true that are not conteined in the scriptures As I thinke that Bristow lacketh wit learning honesty thus to quarell which is not written in the scriptures but gathered by other reasons yet he saith I might which more honestie haue saide that it may be proued by scripture where she saith Luk. 1. Because I know no man that is saith he because I haue made a vow of virginitie A like matter that she would marie if she had made a vow of viginitie Yet Bristow cōfesseth this place proueth not inuincibly her perpetuall virginitie although it so proue her vow But if Bristow were condēned or had vowed to lie in prison vntil he could frame an inuincible argument to proue her vow out of that place yea or any other place of the scriptures it were all one as if he were condemned to perpetuall prison or vowed the same Another poynt of that dishonor is where I controld Allen for excepting the mother of Christ when he speaketh of sinners which is all one as if he had said Christ was not a sauiour of his mother or that she had no neede of his saluation And here he chargeth me with reading Caluine more then Augustine as though Augustine defended the virgin Marie to be free from sinne because he saith against the Pelagians that he would haue no question of her for the honour of our Lord when he speaketh of sinnes For hereof we know that more grace was giuen to her to ouercome sinne of all partes which was worthy to conceiue and bring forth him 〈…〉 om it is certaine that he had no sin Denat grat 136. It is all one with Bristow to ouercome sinne to be voyde of all sinne What victorie is there without a battel if the flesh in the virgin Marie did not rebel against the spirite what victorie had she by grace But it is plaine Pelagianisme to hold that she was voyde of sinne or perfectly righteous The Pelagian nameth also ipsam etians domini c. the verie mother of our Lord and Sauiour which he saith it is necessarie for godlines that we confesse that she was with out sinne But thereof Augustine for the honour of our Lord will haue no question signifying that although she were not cleere and exempted from fi 〈…〉 e but had grace to ouercome sinne yet for reuerence of Christ her sonne he would not reason thereof to bring her within the cōmon cōpasse of al siners But Bristow perceiueth that I would not haue so answered seeing I affirme that by the reprehension of Christ Iohn 2. she did offend for he would neuer haue reproued his mother without a cause And said what haue I to do with thee woman except she had intermedled in his office more then of dutie she ought But Bristow would colour his reproofe two wayes one by false translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what to me and thee O woman not vnderstanding the greek phrase which is by those words to refuse to haue to doe with one As the diuels Matt. 8. cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What haue we to do with thee Iesus thou sonne of God and not as Bristowe translateth What to vs and thee Iesus c. But because Bristow saith that if Christ should meane that the want of wine perteined neither to him nor to his mother yet she were not discharged of error to moue him in a matter which belongeth neither to him nor her He sayth I might doe well to tell him what were those sinnes of hers I thinke the answere of Christ sheweth what her offence was here and Luk. 5. that she presumed to intermeddle vnder colour of her motherly authoritie with matter apperteining to his diuine office of being Christ
to receiue the mysteries another thing to receiue the bodie in such manner as the Papistes doe teach And Chrysostome vsing the same wordes but not in such context ad Pop. Antiochen Hom. 21. hath also linguam sanguine tali purpuratam factam aureum gladium the tongue dyed purple with such bloude and made a golden sworde Likewise the eyes by whiche thou hast seene the secretes and dreadfull mysteries which sayings doe shewe that hee spake not of a bodily presence or receiuing but of a spirituall receipt and faith by which wee see Christe present and acknowledge our tongue to bee dyed purple with his bloude and to be made a golden sworde which is not done corporally but spiritually The last argument is that the Lordes supper hath beene of olde time called the Sacrament of the Altar by which saieth hee wee are informed that the sacrifice is made vpon a visible Altar or table and so S. Augustines mother confessed that from the altar was dispensed that holy sacrifice wherby the haÌ„dwriting that was contrarie to vs hath bene put out And we doe likewise confesse that from the holy Altar or table is dispensed in the holy communion the sacrifice of Christs death and passion by which onely that handwriting was put out and nayled on the crosse except you thinke S. Augustines mother was of another opinion then S. Paul Col. 2. v. 14. We coÌ„fesse that regeneration by the spirit of God is dispensed out of the holy fonte of Baptisme and yet it followeth not that the holy ghost is conteined in the fonte or water no more doth the dispensation of the sacrifice of Christes death from the table prooue that Christs bodie lyeth vpon the table The argument of the resurrection of our bodies which Irenaeus Tertullian and Cyril doe gather of receiuing of the Sacrament is from the signe to the thing signified and therefore Tertullian maketh the same argument from the washing of baptisme and from other ceremonies of annoynting signing and laying on of hands lib. de resurrectione carnis Caro abluitur vt anima emaâ—â—litur c. The flesh is washed that the soule may be clensed The flesh is anointed that the soule may be consecrated The flesh is signed that the soule may be defended The flesh is shadowed by laying on of handes that the soule may be lightened of the spirit The flesh eateth the bodie and bloude of Christ that the soule may bee made faâ—t of God What reason is there that there should be a transubstantiation in the last more then in all the rest The flesh is washed with water anointed with oyle shadowed with mens handes signed with mens handes therefore the flesh is fedde with breade and wine which Sander maketh such a daungerous matter yet the same is affirmed both by Irenaeus Cyrill and Iustinus Martyr CAP. XVIII Nothing is wrought in the supper of Christ according to thâ— doctrine of the Sacramentaries We abase not the supper of the Lorde saith the Apologie or teach that it is but a cold ceremonie onely and nothing to be wrought therein as manie doe falselie slander vs. Yes saith Sander you plucke downe Altars c. and call the blessed sacrament of the altar by vile names c I answere we plucke downe none but Idolatrous altars neither giue we any vile names to the blessed sacrament of Christ but to the stinking Idole of the Papists which is no sacrament but a prophane execrament we call not the honour done to Christes bodie worshiping of breade for that which the Papistes worship is not Christes bodie but vile bread although they call it Christes bodie And when wee teach that Christ giueth vs in his supper an assurance of our spiritual nourishment by him and coniunction spirituall with him we teach a worke of Christ in the supper But you teach not saith Sander that any substantiall thing is wrought in the breade and wine In deede we teach no chaunge of the substance of breade and wine but that they remaine in their former nature and substance but we teach a supersubstantiall thing to be wrought by Christs word which being ioyned to breade and wine maketh of earthly and bodilie nourishment heauenly and spiritual foode to feede both bodie and soule vnto euerlasting life And this is sufficient to prooue that something is wrought in the supper of Christ by our doctrine bable Sander what he will to the contrarie although no transubstantiation be wrought except he will saie that nothing is wrought in baptisme because there is no transubstantiation taught either by them or vs in our doctrine of baptisme CAP. XIX The real presence of Christâ— flesh is proued by the expresse naming of fleshe bloude and bodie which are names of his humane nature Sander woulde beare men in hande that there is great fraude hidden in these wordes when the Apologie saieth that wee affirme that Christ doeth truely and presently giue his owne selfe in his Sacraments in baptisme that wee may put him on in his supper that we may eate him by faith and spirite For by these wordes His owne selfe his owne selfe his owne selfe so often repeated they meane no more then the comming of his grace and charitie into our soules by faith spirite and vnderstanding whollie robbing vs of that fleshe whiche dyed for vs and of that bloude whiche was shedde for vs. If we did neuer vse the names of giuing his bodie his flesh his bloude wee might perhaps come in suspition of Maniâ—heisme but when wee vse these names and the other of Christe giuing himselfe and vs eating of Christe which the Scripture doeth affirme as well as the other none but a peeuish wrangler woulde take exceptions to our termes Of the two natures in one person Christe there neede to bee no question but that Sander by telling what Scriptures are proper to both the natures woulde by authoritie of one Saint Germanus I cannot tell whence hee came for the Louanistes are greate coyners of antiquities teach vs that these wordes of Christe Matth. 28. Behold I am with you to the ende of the worlde may be meant as well by the nature of manhoode which wee haue with his godhead in the Sacrament as by the onely nature of the Godheade and that in this place of Matth. 26. The poore you shall haue alwayes with you mee yee shall not haue alwayes By the worde Mee hee meaneth not his Godheade but the nature of his manhoode as it was when hee spake in a visible forme of a poore man but not as it is in the Sacrament What Master Sander thinke you to playe bopeepe with the nature of manhoode in forme visible and not visible Is not the nature of Christes manhoode the same whether it bee in forme visible or inuisible If it bee the same and the nature of the manhood is simplie denyed to bee present howe can you make the same nature that is absent to bee present vnlesse you will
they ministred the communioÌ„ to infants it shewed their error proceeding of ignorance as all error doth but it sheweth not that they thought the one sacrament to be other wise then the other a seale or assurance of iustification wtout any dreame of transubstantiatioÌ„ That Sand would excuse their custom to haue bin vsed more for a security then for necessitie is to no purpose It is manifest that they thought erroniously that the eternall signe or seale was necessary in both as Aug. Innocent B. of Rome hath defined denying eternall life to infants that dyed without the communion and baptisme as though the grace of God had bene necessarily tyed to the outward elements CAP. XIIII That S. Augustine did not teach thâ—se words Except ye eaâ— the flesh c To betoken the eating of Christonely by faith and spirit nor yet the eating of materiall bread with faithfull remembrance of him but the eating of his flesh to the end we may be the better ioyned to the spirit of God There is no better way to be ioyned to the spirit of god theÌ„ by eating the flesh of Christ spiritually which Aug. doth teach not the carnall manner of eating which Sander doth defend S. Aug. de doct Christ lib. 3. ca 16. as Sander doth confesse affirmeth that this speech of Christ Except yee eat that flesh c containeth a figure And what the meaning of this figure is August telleth vs It is a figure saith he commanding that we should communicate with the passion of our Lord and that we should sweetely and profitably remeÌ„ber that his flesh was crucisied and wounded for vs. But Sander replyeth first against the Lutherans that August calling this speach a figure meaneth not to deny that it appertaineth to the last supper And which of the Lutherans I pray you denyed that it appertaineth to the last supper although they deny that it is singularly spoken of the last supper Secondly he fathereth vpon the Zwinglians an vntruth that they graunt the place to be vnderstoode of Christs last supper to prooue the necessitie of both kinds which is a fable for they graunt none otherwise then I haue often shewed yet a good argument for necessitie of both kinds may be taken out of that place because Christ giueth vs a perfect nourishmeÌ„t of meat and drinke or as Iustine saith of dâ—ie and moyst nourishment vnto which spirituall trueth the externall seale must be made consormable But nowe will Sander teach vs to vnderstande what S. Augustine meaneth by a figuratiue speach which is al one as if he would teach vs to go to supper as it is in the Greeke prouerbe First a siguratiue speach must not denie any word in the speach to be vsed vnproperly but is measured by faith and good manners Whereas Augustine telleth vs that if in any sentence of the scripture the words sound against faith good manners the words must not be taken in their proper sense but they are a figure and signifie some other thing then the words in their proper taking do sound as diuerse examples which he bringeth in the same place beside his plaine wordes do declare This saying hee affirmeth to be a figuratiue speache Thou shalt heape burning coales on his head which he doeth thus interprete Vt intelligas carbones ignis esse vrentes poenitentiae gemitus quibus superbia sanatur eius qui dolet se inimicum fuisse hominis a quo eius miseriae subvenitur That thou mâ—ist vnderstand coales of fire to be the burning groanings of repentance by which his pride is healed which sorroweth that he hath beene enimie of such a man by whome his miserie is helped Beholde euen as coales of fire in this text are not taken in their proper sense for a bodily substance of woodde incensed so is not eating and drinking in the other sentence taken in the proper sense for receiuing at our mouth chawing and swallowing But as Augustine interpreteth for communicating with the flesh of Christ by faith and spirite c. either in the Sacrament or without it And it is a foolish cauil of Sander to say that charitie is not broken when we eate Christ whole vnder the forme of breade without hurting of him c. For Augustine counteth it slagitium an heynous offence to eate the fleshe of man in proper sense of eating that is corporally Yea faith Sander to eate it in peeces as it is solde in tho shambles As though to eate an whole man after that maner were not more monstrous then to eate a piece of him But Sander to shewe his synceritie rehearseth a large place out of Augustine in Psal. 98. which howe cunningly he can wrest for his purpose you shall see Durum illis visum est c. It seemed an hard thing to the Iewes except a man eate my flesh he shall not haue life euerlasting They tooke it foolishly they thought of it carnally and supposed that our Lord minded to cutte of certeine small peeces of his body and to giue them This is an hard talk say they They were harde not the talke For if they were not hard but gentle they would say to them selues He speaketh not this thing rashly but because ther lieth priuie som sacrament being gentle not hard they wold tati with him shal learn of him that thing which after their departure those learned who taried For when the twelue had taried with him the other beeing departed they as who were sory for the others departing warned Christ that they were offended with his word so were departed But Christ instructed them and saied it is the spirite that quickneth the flesh profiteth not the wordes which I haue spoken to you are spirite and life Vnderstand that which I haue spokeÌ„spiritually Ye shal not eate this body which you see wee shall not drinke that bloud which they shall shedde who will crucifie me I haue commended to you a certeine Sacrament which being spiritually vnderstoode shall make you liue And although that Sacrament must needes be visiblye celebrated yet it must be inuisibly vnderstanded Three thinges Sander noteth out of this sayinge First against the Lutherans that Augustine vnderstandeth the precept of eating Christes flesh of the Sacrament I answere that Augustine in other places and namely in his purposed commentary of that place vnderstandeth it not to be singularly spoken of the eating in the Sacrament but otherwise also which is all that wee affirme and denie of referring this place to the Sacrament Secondly he no teth against the Zwinglians that the figuratiue speach which Augustine saieth to be in these wordes is to be meant of the manner of eating in the natural vnderstanding of câ—râ—all men by cutting tearing chawing c. not denying the substance of his flesh whole sound and quicke to be eaten vnder the forme of breade I answere the naturall vnderstanding of carnall men is by eating to receiue in at the mouth that which
Christ left vs not the best token of remembrance of his death because he is not seene with the print of his wounds But we must esteeme the best remembrance according to his wisedome that hath ordained it who in all respects no doubt hath appoinâ—ed the best that might be for confirmation of our saith Yet in Sanders example or any that hee can deuise a remembrance will alwayes differ from the thing remeÌ„bred as the scarie and the fighting are not all one so the remembrance of Christ crucified and Christ crucified himselfe are not all one Neither must Sander baffuâ— vs with the remembrance of an action onely for wee are to remember the person with his benifites in or for the remembrance of me saith Christ vntill he come saith Paul That a thing may be present which is not seene as to a blinde man Sander needed not to proue but that a thing may be both absent and present in the same substance visibly or inuisibly that is the matter which would require Sander to shewe his witte in giuing vs either a reason or an experience But the reall presence of Christ saith he causeth the people to come with due preparation and mortification which as Basil affirmeth is a peece of the remembrance whereas in eating and drinking breade and wine Christe is so remembred that sinnes be neither confessed nor amendement minded nor faith exercised nor charitie vsed as nowe a daies in England it is handled by meanes of the newe preachers What fruitfull remembrance of Christes death the popish doctrine doth worke wee lament to see the remanents yet in diuerse places where the people are not taught that spend their time as they were wont to doe in poperie when they had receiued their maker as they were taught to speake Contrariwise where true doctrine and good discipline haue preuailed enuie her selfe may see examples sufficient to confute the shamelesse slaunders of Sander As for the glorious monument of the Masse which Sander describeth to shewe what remembrance of Christ is made therein he doeth well to compare it to a sepulchre which hath outwardly goodly painting carning but inwardly is ful of rotten bones corruptioÌ„ As good a shewing as that and better too may be made vpon a stage with puppets For what doctrine is there in the masse for the comfort of an afflicted conscience but dumbe shewes and idle ceremonies in exposition whereof the popish doctors themselues cannot agree in which if there were any profitable doctrine it were hidde from the people as it were with the grauestone of an vnknowen tongue But that which of all other is worst what remembrance of Christes death and sacrifice call you that which sacrilegiously challengeth vnto it selfe that which is singular and proper to the death of Christ But Sander hauing once entred into the allegorie of a sepulchre cannot so lightlie leaue it but teacheth that Christ hauing ordained the sacrament for a sepulchre woulde not make it an hearse or sepulchre without his bodie lying therein To this I answere that sepulchres are to laye in deade carcases but Christ is risen from death and ascended into heauen hauing left his sacraments as monuments of him that was deade but nowe liueth eternally not as graues wherein his deade bodie still shoulde remaine But Chrysostome is charged to call Christes bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carcase because it is present after the same rate as it was deade in the sepulchre not without life but without sensible mouing as Epiphanius hath noted I answere hee doth impudently charge Chrysostome to render that reason why hee calleth Christes bodie a carcase in 1. Corint Homil. 24. because hee is present without sensible moouing For there is no such thing in that homily although there bee some excessiue and hyperbolicall speaches as that Christ suffereth to bee broken in the Sacrament which was not broken on the crosse And euen as false it is that hee affirmeth of Epiphanius for hee saith not that Christ is without sensible moouing But speaking of the sacramentall bread Hoc â—st rotundae formae insensibile quantum ad potentiam Et voluit per gratiam dicere hoc meum est hoc hoc This thing is of rounde shape and insensible as concerning power And yet by grace he woulde say This is mine This and this Epiph. Ancor But there followeth a substantiall reason of the Martyrs which haue left their bodies behinde them for our comfort or else some thing equiualent as Manna â—n the tombe of Saint Iohn as the fable of Abdias sheweth Therefore Christ woulde not bee inferiour to them in leauing his bodie But Christ himselfe telleth vs that it is profitable for vs that hee departe from the worlde in his humanitie to prepare vs a place in heauen and to supplie his bodily presence most comfortablie with the presence of his holy spirite Ioan. 16. It is most comfortable therefore for vs that Christ hath carried his bodie into heauen and placed vs in heauen with him Ephe. 2. sending vnto vs his holy spirite with all profitable graces from heauen Origen is cited Homi. 13 in Leuitic Si respicias c. If thou looke to that remembrance whereof our Lorde saide Doe this in the remembrance of mee thou shalt finde that this is the onely remembrance which may make GOD mercifull to men Marke saith Sander this propitiatorie kinde of remembrance Naye marke the treacherie of Sander that cutting off a sentence by the middle applyeth the conclusion to the latter parte onely which of the author is meant of the whole matter together For Origen shewing the insufficiencie of the shewebreade to make propitiation thus writeth Sed si referantur haec ad mysterii magnitudinem inuenies commemorationem istam habere ingentis repropitiationis effectum Si redeâ—s ad illum panem qui de caelo descendit dat huic mundo vitam illum panem propositionis quem proposuit Deus propitiationem per fidem in sanguine eius si respicias ad illam commemorationem de qua dicit dominus Hoc facite in meam commemorationem inuenies quod ista est commemoratio sola quae propitium faciat hominibus deum But if these thinges namely the ceremonie of the shewe breade bee referred to the greatnesse of the mysterie thou shalt finde that this commemoration hath the effect of great reconciliation If thou returne to that breade which came downe from heauen and giueth life to this worlde I say that shewebread which God hath set forth to be propitiation through faith in his bloode and if thou looke vnto that commemoration of which our Lorde saith doe this for the remembrance of mee thou shalt finde that this is the onely commemoration that maketh God mercifull to men Nowe marke this propitiatory kinde of remembrance and you shall finde it to bee neither the masse nor the communion but the ceremonie of shewebreade noâ— barely considered but with faith applied vnto Christe whom it
but that I denie for the forme of bread is no secrete but a visible and naturall thing Wherefore the mysterie vnder which we truely take the flesh of Christ must be that secrete and wonderfull manner by which Christ doeth communicate his flesh vnto vs. Thirdly he sayeth that worde Proprietie doeth signifie a person because Augustine saith Christ is a vine by similitude non per proprieâ—atem not by propertie where by propertie Augustine meaneth properly and not a person Wherefore Hilarie meaneth that the naturall propertie of incorporating that meate that is eaten in the Sacrament is a Sacramentoâ— holy signe of a perfect vnitie such as is made betweene the meate and the eater and not such an agreement only as is betweene friends that are of one mind Therefore Sander doeth openly and violently falsifie Hilarie where he saith the naturall proprietie of Christ by a Sacrament is a sacrament interpreting property for person After he hath thus abused Hilarie he commeth to Augustine de ciuitate Dei lib. 10. Cap. 5. This is the Sacrifice of the Christians we being many are one body in Christ the which thing also the Church celebrateth in the Sacrament of that altar knowne to the faithfull where it is shewed to her that in that sacrifice which he offereth her self is offered Here Sander maketh a foolish Dialogisme betweene Christ and his father reprouing him that he hath gotten such a goodly mysticall bodie of the bakers making c. But Augustine speaketh of an Eucharisticall sacrifice offered in the celebration of the Lordes supper by the Church in which the Church her selfe is offered in a mysterie or holy signe of our coniunction with Christ which is celebrated in the Sacrament And so doeth Augustine interpret hemselfe Cap. 5. Sacrificium ergo visibile inuisibilis sacrificij sacramentum id est sacrum sigrâ—â—m The visible sacrifice is a sacrament that is to say an holy signe of the inuisible sacrifice which inuisible sacrifice is by him expounded to be mercie and charitie yelding vp of our selues vnto the obedience â—f God vnto which the reall presence of Christ is nei 〈…〉 er necessarie nor at all required seeing he hath once 〈…〉 fered vp a full sacrifice of perpetuall effect for the reâ—emption of all the elect of God His allegorie of building as it is vaine and no arguâ—ent but of Sanders owne authoritie so I passe it ouer 〈◊〉 vnworthie any answere But I cannot passe ouer that 〈◊〉 the conclusion of his fantastical building he saith Once 〈…〉 enie the flesh of Christ to be really present in the Sa 〈…〉 ament of the altar c and there is no reason why wee â—ould be called his mysticall bodie or flesh of his flesh and bone 〈◊〉 his bone By which saying he denyeth all the Patriarks 〈◊〉 Prophets to be members of Christ flesh of his flesh â—nd bone of his bone But we knowe that by Christs inâ—arnation and communicating of his fleshe and bloud â—nto all his elect by his spirit they with vs and we with â—hem are all members of Christ flesh of his flesh and â—one of his bone without that grosse and fantasticall presence in the Sacrament and this communication is sealed vnto vs as well by baptisme as by the supper Sander citeth Irenaeus Chrysostome Cyrill and Theodoret to prooue that it is the naturall flesh and bones of Christ whereunto we are ioyned and further vrging the similitude of mariage whereunto our spirituall coniunction is resembled not more grossely then filthily compareth our perfect vnitie with Christ vnto the acte of generation in marriage about which matter he spendeth two or three leaues Whereunto I answere shortly that we do acknowledge that we are truely vnited to the naturall bodie and bloud of Christ which he tooke of our nature by such meanes as is common to all the elect of God which can be nothing else but his spirite although the same be assured vnto vs by faith our faith therein effectually confirmed by all the Sacraments of God and especially by the supper of our Lorde but not onely thereby As for the presence of the bodies to be ioyned which Sander requireth is no naturall presence in one proper place more of Christes bodie comming downe from heauen into euery one of our bodies then of al our bodies comming from all partes of the world into one But the bodie of Christ keeping his owne proper placeâ— heauen as Augustine affirmeth by his spirite wee are all brought vp vnto him as the Apostle saith Eph. 2. not â—e brought downe vnto vs. Finally where Hilarie lib. 8. de Trin. saith He hath mixed the nature of his fleshe vnto 〈◊〉 vnder asacrament he meaneth not of anie carrâ—ll manner of mixture but such as is sub Sacramento vnder a sacrament â—nd mysterie that is by the visible sacrament taught to bee truely but yet after a spirituall manner Likewise where Chrysostome saith in Ioan. 24. It is brought to passe by the meate which Christ hath giuen vs that we may bee conuerted into that fleshe not onely by loue but in deede No Christian man can vnderstande this conuersion that is made in deede or in the thing it selfe to bee carnall but onely spirituall For what madnesse were it to say that wee are turned into the naturall fleshe of Christ after a corporall manner To conclude Sander cannot prooue his fleshly presence without manifest falsifying of Cyrillus both in words sense For thus he citeth him in Ioan. lib. 10. cap. 15. iu deede it is cap. 13. 〈◊〉 mystica benedictio in noâ—is fiat nonne corporallier quoque facit communicatione carnis Christi For as much as the mys 〈…〉 al blessing is made in vs doth it not make Christ to dwell in vs corporally through the communicating of Christes fleshe Can the mysticall blessing make Christe dwell corporallie in vs if it selfe haue not Christes flesh corporally in it But Cyrill saith not that the mysticall blessing is made in vs but the vertue of the mysticall blessing which maketh Christ to dwell corporally in vs. For thus he writeth against the Arrians Anfoâ—tesse putat ignotam nobis mys 〈…〉 benedictionis vir 〈…〉 tem esse Quae cùm in nobis fiat nonne â—â—poraliâ—er quoque facit communicatione carnis Christi Christum in nobis habitare c. Or else perchance doth he thinke that the vertue of the mystical benediction is vnknowen vnto vs which when it is wrought in vs doth it not make Christ to dwell in vs also corporally by communicating of the fleshe of Christ It is therefore the vertue of the mysticall blessing and not the reall presence of Christes bodie in the Sacrament that maketh Christe â—o dwell in vs corporallie and by naturall paticipation â—s hee saith afterwarde By which tearmes yet Cyrill doeth not vnderstande any corporall or naturall manner of coniunction but a true and vndoubted vniting of vs to the nature and bodie of Christ which is performed by the vertue of his
holy spirite after a wonderfull and vnspeakeable manner But it is a daintie matter that Sander vppon the wordes of Saint Paul ye cannot be partakers of the table of our Lorde and of the table of Diuels saith Our â—ewe brethren granting the diuels a reall table will â—ot allowe anie such to Christ. What meaneth our olde enimie thus to bable in his instrument and spokesman Nicholas Sander Doe not wee allowe Christ a reall and visible table wheron the visible sacrament is ministred If he meane that Christ is really present at his table as the diuells are at their table let him aduise himselfe whether they that are partakers of the diuels table are incorporate to the diuell by eating the diuell actually into their bodies or by communicating with his idolatrous ceremonies if onely by the latter what neede haue we of his often vrged reall presence to bee made partakers of the Lordes table and to bee incorporated vnto him When for a sacramental coniunction the ceremonie is sufficient for a true incorporation the spirit of God onely bringeth it to passe both with the sacramentes and without them in euery one of Gods electe which is a member of Christ. CPAP. VI. The reall presence is prooued by the example which Saint Paul vseth concerning the Iewes and Gentiles First he would prooue that the Christians haue a sacrifice because Saint Paul vseth the examples of the sacrifices of the Iewes and Gentiles but he seeth not the analogie S. Paul coÌ„pareth not the sacrifice of the Christians with the sacrifice of the Iewes and Gentiles but yâ— feast of the sacrifice of the Christians with the feastes of the sacrifices of the Iewes Gentiles Nowe the Lordes supper is the feast of the onely sacrifice of Christ once offered by him which maketh vs to communicate with his sacrifice if we receiue it worthily as the feasts of the Iewish and idolatrous sacrifices made the partakers coÌ„municate with their sacrifices them to whom thei are offered And whereas the Apostle saith we haue an altar wherof they haue no power to eat that serue in the tabernacle he meaneth that the ceremoniall Iewes can haue no participation of the sacrifice of Christ except they renounce their Iewish obseruations Or if you wil vnderstand it of such sacrifices of praise as the Apostle within fewe lines after speaketh or of the Lords supper which is a remembrance of Christs onely sacrifice as some haue done the cause of the real presence is neuer awhit holpen Yes saith Sander This then being the meat of our altar it followeth that this meat is no lesse present vpon his holy table then that which the Iewes or Idolaters did eate was present aâ— their sacrifices but that which they did partake was really preseÌ„t and receiued into their mouthes Therfore likewise Christes fleshe is really present and receiued into our mouthes I denie the minor or assumption of this syllogisme For the diuels wherof the Gentiles did partake were not really present in the meate which they did eate nor receiued into their mouthes The like I say of the altar of the Iewes wherof they were partakers which did eat of the sacrifice Wherfore this argument may be rightly turned backe vppon Sanders neck The diuels and the altar whereof the Gentiles and Iewes were partakers were not really present in the meate nor receiued into their mouthes therefore the flesh of Christ whereof the Christrians are partakers is not really present in the bread nor receiued into their mouthes CAP. VII The reall presence is proued by the kinde of shewing Christes â—eath The shewing of Christes death wherof S. Paul speaketh saith â—ander is both by deede and worde The eating of Christes bo 〈…〉 e and drinking his bloud proueth that he was dead really for a â—hing is not eaten while it liueth whereaâ— the figure of Christes â—odie eaten doth shewe a figuratiue death past I answere the â—nely eating proueth not his death past for the Sacraâ—ent was eaten before he died which that Theophylact might salue he saith that Christ sacrificed himself from â—hat time wherein he deliuered his bodie to his disciples which is all one as if he said that Christ died more then once directly contrary to the scripture Heb. 9. But seeing in the determination of God and in respect of the effect of his death he was the lambe slaine from the beginning of the worlde the institution of the Sacrament shewed his death before he died as wel as after But how the bloud of Christ was really separated from his body before his passion otherwise then in a Sacrament or mysterie let Sander tell if he can And where he saith a figure eaten can shewe but a figuratiue death past it is vtterly false for the figures of the lawe shewed not a figuratiue but a reall death to come And doeth not baptisme where is no reall presence shewe the Lordes death buriall and resurrection truely past But Sander will helpe the matter by false pointing a place of Ambrose in 1. Cor. 11. Quia enim morte Domini liberati sumus huius rei memores in edendo potando carnem sanguinem quae pro nobis oblata sunt significamus Because we are deliuered by the death of our Lorde being mindfull of this thing in eating and drinking wee signifie the fleshe and bloud which were offered for vs. Which Sander thus englisheth Because we are made free through the death of our Lorde being mindfull thereof wee in eating drinking flesh and bloud shewe the things that were offered to death for vs. The example he bringeth out of Damascen of them that defended the carying of dead mens bones because they put them in remembrance of death is friuolous maketh nothing to the purpose for I will demaunde of Sander that vrgeth so egerly the real presence for shewing of Christes death is the bodie of Christ in the Sacrament dead or aliue if it be aliue as I am sure he wil say what similitude hath it with the dead bones and howe doeth it shewe his death which is eaten aliue except it be in the dead figures of bread and wine which haue no life If the death be represented only in outward shewes seing the bodie that is receiued is aliue what is become of Sanders diuinitie and Logike that the figures or shewes of a dead bodie cannot shewe but a figuratiue and imagined death As for the argument a consequentibus holdeth aswell of the Sacrament as of the matter therof ye eate the Sacrament of Christ crucified ergo Christ is crucified But Sander would separate all doctrine from the Sacrament and knowe howe we should shew him to haue died by onely eating it I aunswere by onely eating of a liuing bodie we could not knowe that he had died therefore doctrine of necessitie must be ioyned with the outward action And further where he would knowe whether Christ did institute this Sacrament to shewe his death past in deede or
earth in Ioan Tr. 50. Tsll me whether it was the visible forme of bloud which was shedde on the crosse or the very substance of his bloud If thou say it was the very substance which thou must say except thou be a Marcionite or Manichee then it was the verie substance of his bloud which Augustine denyeth to be drunken in the Sacrament But Augustine saith Sander was so fully persuaded that the fleshe of Christ was to bee adored vnder the forme of bread after consecration that he reacheth the Christian people to adore it not as common flesh but as the flesh of God for whose sake we adore it Cùâ—â—d â—erram quamlibet c. when thou bowest thy self or fallest down before any earth looke not upon is as earth but looke vpon that holy one whose footstoole it is which thou adorest for thou adorest for his sake Now saith Sander what is it to say before any earth doubtles before any host coÌ„secrated c. Doubtlesse this is a clearkly interpretation that quaeâ—ibet terra any earth or euery earth that a mâ—n doth bowe vnto is a consecrated host Not onely the flesh of Christe is earth to bee worshipped but all Princes and Magistrates are earth to bee worshipped in respect of whome Augustine saith cùm ad terram c. when thou bowest downe to any earth consider God and not man whome thou worshippest in that man euen as in worshipping the flesh of Christ wee stay not in his flesh but ascend vnto his spirite for thus his wordes runne Numquid autem caro viâ—ificat What doth the flesh giue life Our Lord himselfe hath said when he spake of the commending of the same earth It is the spirite that quickeneth the flesh profiteth nothing Ideo ad terram quaÌ„libeâ— cùm te incliâ—as c. Therefore also when thou bowest and castest downe thy selfe vnto any earth whatsoeuer behold it not as earth but that holy one whose footstoole that is which thou adorest for thou adorest for his sake Therefore here also he hath added worshippe his footstoole because it is holy c. The coniunction also which Sander hath craftily suppressed declareth that Augustine speaketh not onely of worshipping the flesh of Christ as the footstoole of God but also of worshippe giuen to any other earth which must wholy bee referred to God You see how inuincibly it is prooued that catholike men in S. Augustines time vsed to bowe down and to adore the Sacrament of the altar as San 〈…〉 no no more vntruely then ridiculously doth vaunt and 〈…〉 gge vpon the worshipping of any earth CAP. III. It is proued out of the Prophets that it can be no Idolatry to 〈…〉 ship the body bloud of Christ in the Sacrament of the altar Sander first presupposeth the body and bloud of Christ 〈…〉 be really present in the Sacrament and then he defen 〈…〉 h it is no Idolatry to worshippe it But this is contra 〈…〉 to his promise for he vndertooke to prooue the reall 〈…〉 ence by the adoration that is dew to the Sacrament 〈…〉 d not the adoration by the reall presence But it is a â—onderful absurditie with him to say that it is Idolatry 〈◊〉 worshippe with godly honor the body and bloud of â—hrist in the Sacrament of the altar First because this say 〈…〉 g presupposeth externall Idols not to haue bene taken away by 〈…〉 e comming of Christ which is against the expresse worde of God If all externall Idols had bene taken away by the coming of Christ the Apostles would not so seriously haue warned men to beware of all Idolatry 1. Cor. 10. of the pollutions of Idols act 15. 1. Iohn 5. c. Secondly it presupposeth saith he that Idolatry should be maintained by Christians by Publike doctrine and vniuersall practise in open Churches c. Not by true Christians but by false Christians the times of Antichrist as was prophecied Apo. â—3 9. Thirdly it presupposeth that Christ gaue occasion by his owne word that Idolatry should be committed to bakers bread c. Christ gaue none occasion to worshippe bread more then to worship a dore or a vine tree Last of all it is a most foolish thing to say the Bishop of Rome was the cause of that worshipping and also to teach that hee is Antichrist Nothing more agreeable to reason then that Antichrist should set vp an Idole that he himselfe by it might aspire to the greatest honor But Antichrist saith Sander is an aduersary and setteth himselfe against Christ but the Pope calleth himselfe the vicar of Christ and the seruant of seruantes Vnder the colour of these titles he arrogateth to himselfe power and honor aboue Christ to giue pardoÌ„ in papers sealed with lead a poena culpa when he teacheth that the pardon that Christ sealed with his bloud is only a culpa froÌ„ the fault but not from the punishment And yet the Popein his Canon lawe refuseth not to be called God aboue al Gods Secondly Antichrist aduaunceth himself aboue all that i◠〈…〉 shipped as God therfore he wil not how to an externall Id 〈…〉 commeth of superstition and pusillanimitie I answere 〈◊〉 Pope although he stoop not verie low to the sacramâ—â—â— of the Altar which is carried before him on a pal 〈…〉 when he himselfe is carried on mens sholders yet he pretendeth a familiar kinde of reuerence not of super 〈…〉 on but of subtiltie and fraude to couer his pride by hypocrisie that with deceit of vnrighteousnes he may preuaile in them that perish 2. Thess. 2. Thirdly Antichrist shall shew false signes and wonders to deceiue wicked men by So hath the Pope his members doâ— an infinite number wherof the Legends other lewâ—â— bookes are stuffed ful And euen Pius Quintus late Pope counterfeited casting out of diuels Fourthly Antichrist is aduaunced aboue all idols th 〈…〉 shall set vp no idoll but himselfe therefore if the Pope set 〈◊〉 idol he is not antichrist I answere the Pope hath set vp 〈◊〉 idols but to aduaunce himself aboue them all For although he hath set vp the idolatrie of the Sacramens calling it god man yet what papist thinketh it not 〈◊〉 meritorious to worship kisle the Popes feete at Roâ—â— then to worship the sacrament daily in his owne pa 〈…〉 church What right Papist trusteth not more in a pa 〈…〉 of the Popes then in any thing that he loketh to receiue froÌ„ the sacrament of the altar wherfore this an hundred such like matters but that the Pope hath aduauced hims 〈…〉 aboue yâ— idols which he himself hath made coÌ„manded men to worship not for Christs honor but for his owne diuelish aduancement As for the profession of the Pope to worship Christ in the Sacrament in the signe of the crosse in praying to his saints by which Sandâ—r worlde discharge him froÌ„ antichristianitie is nothing elâ—â— but hypocrisie in him which hath no religion as it hath openly
of Christ. Iewel Emissenus saieth Christ is present by his grace Sand. You haue put a false nominatiue case it is victima the oblation which is present in grace Fulke And what is the substance of that eternall sacrifice but Christ for the action you confesse to be vtterly past Iewel Saint Augustine saith Christ is present in vs by his spirit Sand. That is true when he is in vs by his flesh Fulk It is his spirit that maketh his flesh present to vs after a wonderfull manner Iewel You shall not eate this bodie that you see it is a certaine sacrament that I deliuer you Sand. The wordes of S. Augustine are I haue commended or set forth Fulke To commend or set forth is to deliuer in doctrine Sand. That which was commended at Capernaum was onely the same flesh which dyed for vs therefore that flesh must be deliuered not in a visible manner but yet in truth of giuing by bodie taking by bodie Fulke That giuing and taking by bodie Saint Au gustine denieth in the person of Christ ye shall not eate this bodie that yee see nor drinke that bloude which shal be shedde It is a sacrament or mysterie which I haue commended vnto you which being sp 〈…〉 itually vnderstoode shall quicken you Sand. In deede M. Iewel Christ deliuered his fleshe as well at Capernaum as at his supper by your doctrine But not so by the doctrine of the Gospel Fulke The Gospel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except ye doe eate the flesh of the sonne of man and doe drinke his bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you haue not nowe life in you Christ speaketh in the present temps But howe coulde they eate his flesh and drinke his bloud that they might haue life except he did then deliuer his flesh as well as at his supper For many of theÌ„ might die before the institution of his supper Againe he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he which doth eate my flesh which doth drinke my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath nowe life euerlasting and I wil raise him vp in the last day For my fleshe is verily meate my bloude is verily drinke Howe was it verily meate and drinke when he spake if no man might eate and drinke it before his supper Againe He which doth eate my fleshe and which doth drinke my bloude doeth abide in mee and I in him How can this be verified in the present temps so ofteÌ„ repeted except Christ did at that present time deliuer his fleshe and bloude to bee eaten of all that beleeued and offered the same to all that heard him wherefore the doctrine of the Gospel is agreable to that which master Iewel teacheth and directlye contrarie to master Sanders doctrine that Christ deliuered not his flesh and blood to be eaten dronken before his supper but onely promised them at Capernaum Iew. Thus the holy fathers say Christ is present not corporally Sand. Both S. Cyrill and S. Hilarie haue the worde corporally concerning the sacrament Fulk But neither of both saith that Christ is present in the sacrament corporally I 〈…〉 Not carnally S 〈…〉 S. Hilarie hath the word carnally Fulk You play mockeholiday S. Hilarie saith not That Christ is present in the sacrament carnally Iew. No 〈…〉 rally Sand. S. â—â—larie hath the tearme naturally diuerse times and S. Cyrill calleth it natural partaking and naturall vnion Fulk Neither the one nor the other euer saide that Christ is in the sacrament naturally Touching the naturall participation and vnion it hath bene shewed how it may be without Christ being present naturally in the sacrament Iew. But as in a sacrament by his spirit by his grace Sand. Here appeareth what stuffe you haue fedde the reader withall in your whole booke For partly you denie a trueth which is that Christ is not corporally present against the expresse worde of God and the fathers as I haue shewed Fulk And yet neither the expresse word of God nor any of the fathers haue this sentence Christ is corporally present in the sacrament or any thing equiualent to it Sand. Partly you prooue that your heresie by an other trueth which rather establisheth then hindereth the reall presence For Christ cannot be better present in spirit and grace then if he be present in his flesh Fulk The presence of Christ by his spirit and grace excludeth your heresie of presence corporally and he is better present by spirit and grace whereby he tarieth in vs for euer then by your imagined presence of his body in which you confesse him to tarie but a short time no not in them that receiue the sacrament most worthilie Your conclusion being for the most part but a repetition of such cauils slanders and railings as you haue vsed throughout the booke deserueth no seuerall answere partly because the greatest part of them are answered alreadie and partly because both they and the rest conteine nothing but generall accusations without any speciall argument to proue them As for that you make bost that you haue pr 〈…〉 euerie one of your bookes whether I haue a 〈…〉 ough briefly yet sufficiently confuted or no I commit to the iudgement of indifferent readers GOD BE PRAISED Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fuke Bristowe â—Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe F 〈…〉 Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe â—ulkâ— Bristowe Fulkâ— Bristowe â—â—lke Bristowe Fulke Bristowe Fuâ—ke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristo Fulke Bristowe Fulke Bristowâ— Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowe Fulke Bristowâ— Fulke Bristowe Fulke Bristowe Fulk 〈…〉 Ambros. de Sacralib 1. cap. 1. Bristowe Fulke Bristowe Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander â—ulke Sander Fulke Sander Fulke Ser. 6. de Ieiâ— 7. mens Sander Fulke Esay 9. Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Ful 〈…〉 Sander Fulk Sander Fulk Sander Fulk Sander Fulk Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sandeâ— Fulke Sand. Fulke Sander Fulke Sander Fulke Sander Fulk Sander Fulk Sander Fulk Sander Fulk Cont. duaâ— epist. Pel. lib. 2. Cap. 4. Sander Fulke Sander Fulke Sander Fulk Sander Fulke Sander 〈◊〉 Sander Fâ—lke Sander Fulke Sander Fulke Sander Fulk Sander Fulk Sander Fulk Sander Fulke Sander Fulk Sander Fulke Sander Fulke Sander Fulk Sander Fulk Sanden Fulke Sander Fulke Sander Fulke Sander Sander Fulk Sande Fulke Sander Fulk Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulk Sander Fulke Sander Fulke Sander Fulk Sander Fulke Sander Fulk Sander Fulke Sander Fulke Sander Fulke Sander Fulk Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sandeâ— Fulke Sander Fulke Sander Fulk Sander Fulke Sander Fulk Sander Fulke Sander Fulk Sander Fulke 3. Reg. 17. 3. Reg. 19. Sander Fulke Sander Fulke 〈…〉 der Fulke Sander Fulke â—ander â—ulk Sander Fulke Sandeâ— Fulke Sander Fulke Sander Fulk Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulk Sander Fulke Sander Fulke Sander Fulke Sander Fulke Sander Fulk Sander Fulke