ANIMADVERSIONS By way of ANSWER TO A SERMON Preached by Dr. THOMAS KENNE, Lord Bishop of BATH and WELLS; In the Cathedral Church of BATH.  
On ASCENSION-DAY last, Being the Fifth Day of May, 1687.  
With Allowance.  
LONDON, Printed for Nathaniel Thompson at the Entrance into the Old Spring-Garden near Charing-Cross, 1687.   

TO THE MOST SACRED MAJESTY OF JAMES the II. KING of England, Scotland, France, and Ireland. Defender of the Faith, etc.  
THIS little Treatise (most Gracious and Dread Sovereign,) was occasioned by a Sermon Preached the last Ascention-Day, by a Bishop of the Church of England, whose Talent was so much commended, that I was no less curious than desirous to hear him: And so I did with attention. I confess, I am no competent Author to fasten an Opinion of his Lordship on any; yet being not at all pleaed with his Doctrine, I gave my best Friends the faithfullest report I could of the chiefest Points of his Discourse. His Lordship I own, is Orator enough, and was sufficiently moderate for a great part of his Sermon, till at last he flew to Controversies nothing material to his Text, and much less Consonant to good Doctrine. Then I was resolved to have a sharp Eye after him. Sermon being done, immediately I Recorded his chiefest Errors, and endeavoured at leisure to reduce them to the best and easiest method that was possible for me.  
May it therefore please Your most Sacred Majesty to countenance this little Scroul, in hopes that under Your Gracious Protection it may get the Credit to be worth the Reading. I am most certainly sure it can never be set forth to the Public advantage of Souls, better than by Dedicating it to a KING, who has done more in one day for God's Glory, and the propagation of the Christian Faith, than most of the Christian Kings have done in the whole course of their Lives. It is well known that He has truly a Paternal Breast to all His Subjects, and most particularly to them, that profess any Zeal towards the Conversion of Souls, having this Sentence of St. Denis deeply Engraven in His Royal Heart: Divinorum Divinissimum est co-operari Deo in salutem animarum. The Divinest of all Divine things is to cooperate with God for the salvation of Souls.  
Now then, (Dread Sir,) I Consecrate myself and this little Paper together with all the Faculties of my Soul and Body to Your most Sacred Majesties Spiritual and Temporal Service, for I never desire to live longer, than I am able to serve Your Self, and Your Royal Family. And shall conclude with this hearty Address to Almighty God, that as he has most Miraculously preserved Your Royal Person from so many Eminent, Evident, and hidden Dangers both on Sea and Land, Abroad and at Home, and settled Your Majesty in spite of Fate, on the Throne of Your Royal Ancestors, so He may settle Your Majesty and Your Royal Consort on a Throne of Glory in Heaven, after living a full Century on years in all Prosperity on Earth, to the perfect Conversion of all Your Subjects. This with the blessing of a most Hopeful Prince, who shall perpetuate Your Royal Names to the World's end, shall be the constant Wishes, and daily Prayers of,  
Dread Sovereign, Your Majesty's most Dutifully Obedient Servant, and most Loyal Irish Subject F.J.R. C.J.   

TO THE COURTEOUS READER.  
IT happened (Courteous Reader,) that I have been lately entreated by one of my best Friends to go hear a Church of England Bishop Preach: I confess, I had no great mind to go; yet to please my Friend, and (may be) yield something to curiosity, I went. But seeing a Christian Prelate in the Pulpit, begin (as I thought) a Christian Sermon, and omit the characterical Sign of a Christian, I was much astonished at such an odd sight, being the first Preacher (to the best of my Memory) that ever I saw begin a Sermon without making the Sign of the Cross.  
To this you will answer, that in the Church of England they do not usually make the Sign of the Cross, contenting themselves to make it once for all, Viz. When they are Baptised, but is that the Custom as well with Protestants, as with all other Dissenters? Yes, well then, I say that it is a very ill Custom, which can never be otherwise, than a most scandalous practise: For my part, I declare I was mightily scandalised to see one, that pretends to be a Christian-Teacher, begin to Preach, and omit the Sign of a Christian. This with his ill Doctrine made me observe him narrowly, and sift thoroughly all his Discourse, and endeavour to refute his chiefest Errors, as you will see, if you be pleased to read this following Treatise. But this Advertisement is chief to show that the practical omission of using the Sign of the Cross, is a practical contradiction as well of the holy Bible, as of the Primitive and modern Practice of the true Church of Christ. But before I enter into any positive Proof, either of holy Scripture, or Antiquity, I think it expedient to take away all doubts and scruples of the lawfulness of this holy Sign: and thus I argue. That practice can never be unlawful in itself, which both Parties own to be once so lawful, that it is against the Law of God to omit it: But both Roman Catholics, and Protestants do own, that it is against the Law of Christ to omit the Sign of the Cross at the actual administration of the Sacrament of Baptism; Ergo, the constant practice thereof must needs be lawful, Nam quod ex natura rei semel est licitum semper est licitum, for there is nothing less alterable than the nature of a thing, which in Schools is called Quiditas rei, that is, the very Essence of a thing, which cannot be changed without destroying the thing itself: None therefore can deny the constant use of the Cross to be lawful, seeing all confess it to be once absolutely necessary, Viz. In the actual Administration of the Sacrament of Baptism: so that, whoever teacheth the contrary, may see his own judgement in St. Paul, 3. Chap. to the Phillip. 18. v. Quos saepe dicebam vobis, & nunc flens dico, inimicos Crucis Christi, quorum Deus venter est finis interitus. For many walk of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Cross of Christ, whose end is destruction, whose God is their belly.  
Consider seriously this passage, and beware never to despise the Sign of the Cross; otherwise you will act directly against the express word of God: As you will see in what followeth. Read, I pray, the 7th. of Revelations, 3 v. Where one Angel said to four other Angels (hurt not the Earth, neither the Sea, nor the Trees, till we have signed the Servants of our God in their Foreheads.) Read again the 10th. Chap. of St. Mark, 16 Verse. And he took them, and blessed them.) The same is proved also out of St. Luke 24th. Chap. 50. Verse. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.) You see therefore, that blessing, and signing with the Cross are founded on holy Scripture,  
That it was the Primitive practice of the true Church, used in all Ages, since the Passion of Christ, cannot be denied. I call to witness all the Crosses that ever have been Erected in Highways, and on Eminent places, some by the Apostles, some by their Successors, others by devout Laymen, and all by the Authority and Example of the Church: Witness that great Cross found not many Ages ago in the Indies, where St. Thomas the Apostle Preached the Gospel of Christ: Witness all the Crowned Heads of Christian Kings, that are now, or ever have been in the World; witness, in fine, all the Church-Pinacles that ever were seen, as well in England, as in any other part of Christendom. We ought not sure to forget Chairing-Cross, supposed by many to have been the richest of most Crosses, after that on which our sweet Redeemer has suffered. Now I leave to your own Judgement (Impartial Reader) to consider the difference between the Church, that Erected all of those Monuments of Christian Piety, and the pretended Church that levelled all to the Ground, and endeavoured to bury the memory of Primitive Piety, and ancient Devotion. Do not we find in History that it was revealed from Heaven to the first Christian Emperor, an Englishman born, and his Mother an Englishwoman, also quoth in hoc signo vinces (you will overcome in this sign) and well it became him, for he was never ashamed thereof, but shown himself all his Life time, a true worshipper of the Cross; and for that he had always the better of his Enemies, both visible, and invisible; and it is well known, that all the true Worshippers of the Cross, do the like. But some body will say, that I mistake in Protestants, that they are not at all such Enemies to the Cross, that many of them can very well abide a Crucifix in their Chambers, and pay to it due Respect and Veneration: And why not I pray, a Roman Catholic? Cannot he have the Spirit of discerning the Honour due to a Crucifix, as well as a Protestant? Sure that zealous Church of England Worshipper of a Crucifix intends to persuade the world, that what may be a respectful Ornament in his Chamber, must needs be a Golden Calf in that of a Roman Catholic, and why? Because he supposes that He alone has the Spirit of discerning the Honour due to a Crucifix; let him show me this in Scripture, otherwise I will show him that he judgeeth most rashly; for there can be no rasher judgement, than that of ones interior, which is only known to God, scrutator cordium & renum Deus; true or false Worwip must come from the interior, witness these words of our Saviour, populus hic labiis me honorat, cor autem eorum longe est a me: This People honour me with their Lips, hut their heart is far from me: You see then, that there is but God only, that knows their heart, beware therefore (gentle Reader) never to offer at being Judge of that Court, wherein God only is Supreme Judge, and each particular a sub-altern-one, none knowing effectually what passeth in foro Conscientiae, but God and himself; You must needs then be very weary how you judge, what you judge, and of whom you judge, for fear of being judged: It is but what we are commanded to observe in the Gospel Nolite judicare, & non judicabimini; do not judge, and you will not be judged: This is all the Advertisement I have to give you (good Reader) before you begin to read the ensuing Treatise,  
Farewell.   

ANIMADVERSIONS By way of ANSWER TO A SERMON Preached by Doctor Thomas Kenne Lord Bishop of BATH and WELLS In the Cathedral Church of Bath, On ASCENTION-DAY last; Being the Fitfh of May, 1687.  
I Was honoured, my Lord, with being one of your Auditors last Ascention-day in the Afternoon at the Cathedral Church of Bath. Your Lordship, I own does not want the parts of an Orator, and of an Evangelical one too, had you but sucked your Doctrine, (as St. John hath done) De Sacro Dominici pectoris fonte, that is to say, within the Bosom of his only true Spouse on Earth, the Roman Catholic Church, Mother and Mistress of all Visible Churches. That you have not sucked your Learning from the Breast of Christ in his True Church, I prove ex ore tuo.  
To enter directly to the matter, I begin, my Lord, with your Text drawn out of the 47 Psalms, 5. Ver. Ascendit Deus in jubilo, God is gone up with a shout, the Lord with the sound of a Trumpet. I remarked your Lordship sweated hard to fit this Text more to the Typick ascent of the Ark of Alliance from the house of Obededon to Mount Zion, than to the real assent of Jesus Christ from Mount Olivet to the right hand of God the Father. You took so much pains in describing to the least circumstance of the first, that you had not time enough to enlarge yourself much on the latter, tho' This was far more to your purpose then That: it was not want of time, for you were a full hour, and a half in Chair. All that I could pick out of your tedious description of the Ark, was, that when you compared it to a long Chest with painted Cherubims much like to the Angels you Paint now adays: I thought your Church allowed of no Angels to be Painted at all; But now that you speak of them, you cannot deny but they were Painted, or Engraved on the Ark by Gods own Direction, God could never give directions for Idolatry: You see then, my Lord, that to have a Crucifix, or Picture of Saints, or Angels, and pay due respect to them, cannot be Idolatry, provided still, that the Worship of Latria only due to God, be not given them, but a respective veneration, which we call Dulia for Saints and Angels and Hyper-Dulia for the blessed Virgin, Mother of God.  
In the Second place, I took notice your Lordship thought it too too long, you were without giving a fling at the Pope's Supremacy, to which you showed all aversion imaginable, and that because he is called Supreme Spiritual Head of Christ's Church on Earth.  
We call his Holiness, it is true, Supreme, Spiritual and Visible Head, Vicar of Jesus Christ, and Successor to St. Peter, the first visible Head our Saviour hath ordained in his Church, and we have Scripture enough for calling him so (as you shall soon see) but you have none to the contrary.  
I remember you said, that Jesus Christ was; and is the only spiritual Head of his Church. A little distinguo here, my Lord, may do well; Jesus Christ is the only Supreme Spiritual and Invisible Head of his Church as well Triumphant as Militant, Concedo: Jesus Christ is the only Spiritual and Visible Head of his Church Militant, I deny, because this Church being in itself Spiritually Visible, and Visibly Spiritual, must needs have a Head proportionable to it in all degrees, otherwise it could but appear a monstrous Body, the Head and Members being of different Natures.  
That it is not so, I prove out of the very words of Christ establing his Church, and that drawn out of your own English Bible.  
But give me leave, my Lord, to gloss a little first on your own words, and you will see I will not forget my positive Proofs of Scripture. In the mean time you must needs know, I admired much your vehemency in protesting against that Church which allows of any Visible Spiritual Head; you flew to such eagerness of Contradiction against this Spiritual Supremacy, that I thought sure you had some solid authority to disprove the pretended abuse, till at last I found you had no such Proof in Nature, only probare idem per idem, viz. that the Church had no such Head at all, but a politic one, such as King Saul was to the Jewish Church: This was gratis said without the least Proof of Scripture or Reason, which Circular way of Proof is to be exploded out of all Schools. But will you give me leave to tell your Lordship, that the Bible could afford a fit Example to your purpose, then that of a King, reproved by God for his Presumption in Church-authority; for all the World knows, that God Almighty abandoned Saul, because he presumed (in samuel's absence) to offer Sacrifice, which is a sign he never intended to make him Head of the Jewish Church. But why did not your Lordship take a better example out of the 14th. Chap. of Gen. Where Melchisedec King of Salem was mightily pleasing to God for offering Bread and Wine in an action of Grace for Abraham's Victory over his Enemies? Here you may find one man King and Priest together, for he is called in the selfsame place Sacerdos Dei Altissimi, The Priest of the highest God. You omitted him (I suppose) because he is called Sacerdos; if he had been called Minister Dei Altissimi, sure you would not miss to make him Head of the Church of his Kingdom, and a Protestant Head too, seeing he offered the selfsame substance you offer now, viz Bread and Wine, the figure of the Flesh and Blood of Jesus Christ. But this very thing was able to hinder your Lordship from making use of Melchisedeck's, example, for his Bread and Wine being owned by all to have been the Type of the Sacrament we adore on our Altars, it could but seem very strange to your Flock, that the Son of God should take so much pains in establishing a Figure, that was so many Ages ago established already, and that by the appointment of God himself; and sure no man of sense could miss to find such an establishment of an idem per idem, contrary to reason, and much more to the infinite Prudence of an Allseeing God: for God and Nature have done nothing in vain: Deus & natura nihil fecerunt frustra, which he must needs have done, if it be true what Protestants say, that he left us barely the Figure of his most precious Flesh and Blood in Bread and Wine, having had the same Type already since the time of Abraham. But of this we will say more in its own place, now let us turn to the Church Supremacy, and see whether it be Civilly or Spiritually Established by Christ on Earth; and I will begin by pressing home the matter to your Lordships own doors.  
Tell me, I pray whether your power in Bath and Wells be Spiritual or Civil? Not Civil, for than you should take your Rank amongst the Lords Temporal in Parliament; your Lordship ergo, must own yourself to be Spiritual Head of your Flock; and it is so indeed, if any. What privilege, I pray, can your private Diocese have of enjoying a visible Spiritual Head, and not the whole Church? For it is more repugnant to Scripture, and Reason, that a private Bishopric should have that blessing, which you deny to the Universal Church, then that the whole Church Hierarchically governed should have a Spiritual Head, and that by the very Institution of Christ. This I prove by Scripture, as I promised, and do begin with St. Peter his change of name, which was first Simon.  
Read, I beseech you without your Spectacles of selfishness and interest all the following Proofs drawn out of your own Bible, and begin with the 16th. Chap. of St. Matth. 17, & 18th. Verse. And there you will find Jesus Christ ordaining St. Peter Spiritual Head of his Church: First he gives him his blessing, and calls him by his proper name (blessed art thou Simon Barjona, for Flesh and Blood have not revealed it unto thee) You see then how he purifies him from Flesh and Blood, and consequently spiritualizes him. In the Verse following he changes his Name in saying, (And I say unto thee, that thou art Peter, and upon this Rock, I will build my Church, and the Gates of Hell shall not prevail against it;) What can be more formally positive for St. Peter's Spiritual Supremacy, and for that of his Successors, than this? But I will give your Lordship yet the trouble to see more Proofs out of your own Bible for this Spiritual Supremacy; and I defy all the World to show me as much as one passage out of Scripture that shall be formally positive to the contrary: I say the same of all other Controvertable Points. But to come to my purpose, I desire you to read the 22th. Chapter of St. Luke 31, & 32th. Vers. (Simon behold Satan hath desired to have you, that he may sift you as Wheat, but I have prayed for thee, ut non deficiat fides tua.) Remark that Satan desired to sift all the Apostles, but we see that Jesus Christ did Pray here for St. Peter only: Rogavi pro te, Petre, that his Faith may not fail: Wherefore according to the words of your own Bible St. Peter's Supremacy remains yet in his Successors, and shall do to the World's end:  fides tua non deficiat. What sayeth St. Matthew concerning the Infallibility of this Spiritual Supremacy: It is in the 23th. Chap. 2 Verse. (The Scribes and Pharisees sit on Moses' seat, all therefore they bid you observe, that observe and do) how could Christ bid the Jews observe and do all that he should bid by those, that sat in Moses Chair, if they could err? And why should not we conclude, that Christ hath no less preserved the Truth of Christian Religion in the Chair of St. Peter, which is in the New and not in the Typick Law? Therefore the power St. Peter received once for himself and his Successors did never fail, nor ever shall. St. John in the 11th. Chap. of his Gospel and 51 Verse. Speaking of Caiaphas the High Priest says much to this very purpose, (And this he spoke, not of himself, but being High Priest that year, he prophesied that Jesus should die for that Nation) Will your Lordship be pleased to observe how in that most wicked time of the Synagogue, speaking out of that Chair, which Christ commanded to be obeyed, they answer truly in matters of Faith, and their chief Pastor's Prophecy, and why? Because Christ commanded that Chair to be obeyed: and did not he command the Church built upon the Rock to be obeyed also: Witness these words of St. Matth. 18th. Chap. 17th. Verse. (And if he neglect to hear the Church, let him be unto thee as a Heathen man, and a Publican.) Whence it is to be gathered, that the Church of Christ cannot err in her spiritual Jurisdiction. (rogavi pro te Petre, ut non deficiat fides tua.) As for my part, I will never allow that Church to be the Church of Christ, that owns herself fallible; and this I am ready to Sign and Seal with the last drop of my Blood. The Protestant Church did, and does still own herself fallible; therefore it cannot be the Church established by Christ on the Rock.  
This should be enough to oblige your Lordship to make it your sole business to find out truth, and embrace it; there is none that values his Eternal Felicity, but will think it well worth his while, it being that only; unum necessarium, so much recommended by our Saviour in his Gospel.  
But all this, my Lord, might be answered much breifer in saying your Lordship mistook hugely in the Supremacy the Protestants of England give their King, which you said to be only civil and politic, as that of King Saul in the Jewish Church.  
Read, if you be pleased, the Oath of Supremacy, and you will find, that the King is made in effect, what the Pope's pretended to have been heretofore in this Realm: The Popes never pretended any civil or temporal Jurisdiction in England, but a Spiritual one only; which is the very Jurisdiction King Henry the Eighth superadded to his Temporal Power, which was never done by any Christian King in England before, nor elsewhere, that ever I heard or read of. Your Lordship therefore must allow a spiritual Supremacy in the King, it is the only genuine sense it can have, and not at all to be contradicted. For alas! If Supremacy were nothing, then to own a Supreme politic or civil Power in the King, there is no Roman Catholic this day in his Dominions, that would lose any preferment either spiritual or civil on that account: For we are not such fools, as to expose ourselves to suffer so many rude persecutions, and undergo the loss of so many considerable employments of both kinds for not taking the Oath of the Kings being Supreme Politic and Civil Head of the Churches of all his Realms. That I am very free to take myself tomorrow, if I could but share with your Lordship in the fat of your double Benefice. Nay, without any Spes lucri, I swear, with all my heart, that I know no other Supreme Politic or Temporal Power in all his most Sacred Majesty's Dominions, but what is in his Royal Person alone; and do beseech God Almighty to bless and preserve Great James our Sovereign King, Lord and Master on the Throne of his Royal Ancestors, till he sees his Subjects in general, and each individual person of them swear and protest the same, and maintain to the loss of their Lives and Fortunes, that true Allegiance due by the Laws of God and Nature to his most Sacred Majesties Civil and Politic Supremacy (obedite prepositis vestris.) And so in paying to Caesar what is due to Caesar, they'll pay to God also his own due. This is enough for that Point of your Sermon; let us come now to the Controversy of the last Part, which was with much vehemency against the Real Presence; I thought indeed that matter had but little or no relation at all with the words of your Text (God is gone up with a shout, the Lord with the sound of a Trumpet,) But your Lordship knows best your own Reasons, which I leave to yourself, and come to my Matter, which is to refute your Objections, and explain the Roman Catholic Doctrine concerning the Real Presence, seeing you wedged that Mystery into your Discourse without any relation to your purpose. I did no sooner hear your solemn protestation against this holy Sacrament, then immediately I supposed you were an Abjurator ready to swear point-blank that Christ's most sacred Humanity is not really and substantially on our Altars in Virtue of the Sacramental words: For I saw you exhorted with passion your People not to be tottered by every blast of wind, that shall say Christ is on this Altar, or Christ is on that Altar, for Christ is actually in Heaven, and shall continue there till he comes to judge at the end of the World. As for this Point, I answer first, that if your Lordship means to persuade your poor People, that he is not really present on your own Communion Tables, you may swear it confidently, and so may I too; for I own no power in you to bring him, nor intention to make use of any power to possess his most sacred Humanity really in your Communion Bread; And it is our Roman Catholic Doctrine, that without characterical power, and lawful intention he cannot be really present on our Altars, and much less on your Tables, seeing you renounce all such power, and intention. But to say and swear his real Presence not to be on our Altars after Consecration done by a lawful Priest legally intentioned, is the greatest fit of rashness in nature, for none can say it with truth, nor swear it without a most sacrilegious Perjury; and that according to your own Rule of Faith, which is Scripture expounded by every individual person of sound judgement.  
There is nothing more rash, nor that can come nearer madness, then to say, there is none of found Judgement, nor ever has been amongst so many Learned and Eminent Roman Catholic Doctors, who are, and have been ready at all hours to maintain that most holy Mystery to the effusion of the last drop of their Blood, as many have done, rather than forswear themselves in denying the most positive Article of Faith, we have in Scripture. And no Protestant ought to find fault with this Doctrine, seeing their Judgements give them, that they can most favourably expound Scripture for the mystery of the Real Presence: as you will see by so many positive Proofs drawn out of the Gospel.  
But I would fain know first what you are at concerning this Mystery. I am mistaken, if you did not intent to persuade your People that Roman Catholics pretend to have Power by virtue of the Sacramental Words to bring down Christ Jesus his most Sacred Humanity on their respective Altars, and rob the Saints in Heaven of the beatifical sight of that Sacred Pledge, in which consists the plenitude of their Eternal Joy and Happiness: For you exhorted your Auditory with such eagerness to stick to their Principles, and not to be tottered here and there, that really I thought you were mistaken in our Doctrine of Transubstantiation, or else that you were not at all sincere in omitting to expound candedly our Sense thereof to your People. For if your Lordship teach them that We deprive Heaven of that most sacred Humanity whilst it continues on our Altars, you impose most grossly on us, and keep your Flock wilfully in ignorance, For that was never our Opinion: We say, and teach that he is at the selfsame time in Heaven, and on our Altars, because the Omnipotent Word of God makes use of his absolute Power to re-produce himself truly and really God, and Man under the accidents of Bread and Wine, nothing of either former Substances remaining, and this change of Substance is called by the Roman Catholic Church, Transubstantiation) that is to say, A total Change of the substance of the Bread to that of the Body, and of the substance of the Wine to that of the most precious Blood of Jesus Christ: and this is what we call Transubstantiation.  
And John Calvin himself had not the face to deny this to God's absolute Power, to whom sin only is impossible. And Jesus Christ says absolutely he does change it by virtue of these holy words (Hoc est corpus meum, etc.) for if he has changed the substance of Water to that of Wine, and multiplied five small Loaves to the most plentiful saturity of five thousand men, (Water and Bread being purely material) who can deny, but he can do the like to his own most sacred Body, being in the actual possession of all the qualities due to a glorious Spirit, viz. Agility, Subtlety, Clarity, and Impassibility. Do not, I pray fool your poor People any more with the feigned impossibility of believing, that so proper a Man as Jesus Christ is, or can be in a little Wafer. Speak, my Lord, like a Christian Scholar, and own that these four glorious qualities just now mentioned do dispense with the Body of Christ's local possessing of a place cum extensione partium supra parts: It is true, that living as a Mortal man on Earth, he took his dimensions corporally as other Mortal men do, tho' then itself he might have done it Spiritually as often as he pleased, which was once only, viz. pridie quam pateretur, that is, the day before he suffered. You must therefore confess under pain of Eternal Damnation, that our sweet Redeemers Body is no more subject to time or place. Who is't that can deny to the glorious Body of our Saviour Christ what St. Paul allows after the day of Judgement to the Bodies of all Souls justified by sanctifying Grace? Here are his words (Seminatur corpus animale, surget spirituale, etc.) Hence a Christian Poet took occasion to say: 
Clari, subtiles, agiles, impassibilesque  
Omnes quadruplici pollebunt dote beati. viz.  Clarity, Subtlety, Agility, and Impassibility shall be the four Gifts of beatified Bodies.  
And if it be of Faith that all glorified Bodies shall enjoy these Privileges, when Doom is over, who can deny it now to the most glorious Body of Jesus Christ? He says it (Hoc est corpus meum) This is my Body, etc. And who shall find in his heart to say no? You'll allege, my Lord, that the Mystery cannot be comprehended; it is true, and why? Because it is incomprehensible, as all the rest of the Mysteries of our Faith: But this Mystery is called Antonomastice Mysterium Fidei, that is, the Mystery of Faith by excellency. You will say, my Lord, you cannot comprehend it, pray tell me whether you can comprehend the Mystery of the most holy Trinity, the word Trinity being no more in Scripture, than the word Transubstantiation, and what is the reason you do not give credit as well to This, as to That? You have the selfsame authority for both, which is that of the Church. Are not there a thousand little bagatels in Nature you cannot comprehend, viz. The Ebbing and Flowing of the Seas, the regular Fits of Agues, the occult Virtue of the Sun giving real Life to Infects, and cooperating virtually to the Life of all other Sublanary Creatures, whether Vegitatively or Sensibly Living, and many other such examples in nature obvious enough to our Senses, but incomprehensible to our understandings: and should not this be more than a sufficient argument to captivate our understandings in obsequium fidei.  
This is not, my Lord, to totter the People with every blast of Wind, saying, Christ is here, or Christ is there; that is to be understood not of Christians, but of the Jews, who after long expecting the Messiah, will at last feign he is here, and he is there, being weary of his tedious delay. But Jesus Christ himself gave this warning to the Christians, that will live in those days, to the end that they may not be tottered by every blast of Wind, that shall say he is on this Altar, or on that Altar. We teach, my Lord, the Doctrine Jesus Christ left to his Apostles. And his Apostles by Succession to Posterity, and which shall continue in the Church of God to the Worlds End. It is the unquestionable Doctrine of Christ preached by his Apostles and their Successors in all Ages: And your Doctrine is questionable to every body, even to yourselves; for you do not know the way or manner Christ is in your Sacrament, as I will instance out of your own Catechism before I end. But I prove now that you taught in that Ascension Sermon a Doctrine quite repugnant to your own Bible: Here are the words of St. Luke 22th. Chap. 19th. Verse. (This is my Body, which is given for you.) What can be more plain? Notwithstanding your Lordship must needs maintain, that what Christ gave, and his Apostles received, was nothing else but Bread and Wine. Do you pretend to know Christ's meaning better than himself? Is not this quite contrary to the great longing he had to eat this Pass-over with his Disciples, (Defiderio desideravi hoc pasca manducare vobiscum,) Luke 22th. Chap. 15th. Verse. With desire I have desired to eat this Pass-over with you, before I suffer. Now to refer these words to a figurative eating only by Faith, were most absurd; for we cannot say that Jesus Christ could eat himself by Faith, since all the Schools of Divinity forbidden us to admit Faith in the Son of God, who is, and always has been in the full possession of all the Objects of Divine Faith, and that by Virtue of his Hypostatical Union: We must therefore own, and confess, that what our Saviour desired so vehemently to eat with his Disciples before he suffered, was truly, really, and substantially his most Sacred Body.  
But for further proof of this verity, go to the 6th. Chap. of St. John's Gospel, and read it all over with attention, and there you shall find nothing more plainly proved, than the Real Presence: But when you come to the 52th. Verse thereof I beg of you to read it leisurely: here be the words of that Verse: I am the living Bread, which came down from Heaven, if any man eat of this Bread, he shall live for ever: and the Bread, that I will give is my Flesh, which I give for the Life of the World. What can be more positive for our purpose? Yet Beza had the impudence to translate most perfidiously (Life giving Bread) instead of Living Bread, but in this he was most absurdly perfidious, for the Sun is Life giving, tho' not living: and being granted that this Bread is living, it must of necessity be Jesus Christ's own precious Body. St. Paul, 1 Cor. 10. v. 16. Proves it positively as appears by the following words (The Cup of Blessing, which we bless, is it not the Communion of the Blood of Christ? The Bread, which we break is it not the Communion of the Body of Christ?) And 1 Cor. 12. v. 29. (for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself not discerning the Lords Body.) There is none (if he be not wilfully blind) but may see out of both these passages, and out of many more, that before Jesus Christ gave this Sacrament to his Apostles, at the actual giving it them, and after he had given it them, and they to others, both Christ and his Apostles call it Flesh and Blood, Christ sayeth: (This is my Flesh, this is my Blood.) And the Apostles name it, Corpus Domini, the Lords Body.  
Now, my Lord, I will urge one instance more against your Communion by Faith only, and thus I proceed: either your Lordship's Soul in your actual Communion ascendeth to Heaven, there to feed on Christ by Faith, or else Christ descendeth to feed your Soul. What to this, my Lord? You cannot allow the first, for so your unglorified Soul should be in two places at once, which you deny even to the very glorified Soul and Body of Christ. You do not allow the second, for so Christ should be in two places at once, and if in two, why not in an hundred, and an hundred thousand? For the one is no more difficult to God's absolute Power than the other: This you do not allow, for once granted, the rest could not be denied. I would fain then know what you are at in your Sacramental Communion, for I do not find any third way your Lordship can feed in truth and really on Christ's Body in your Sacrament, nay I am sure you never found it out yet yourself, nor ever shall. Now I see you must own you cannot well tell the way or manner how your Soul feeds on Christ's most Sacred Body in the Sacrament: You eat him then (non dijudicans Corpus Domini) viz. Not discerning the Lord's Body. Pray then read your own judgement in St. Paul, 1 Cor. 22. judicium sibi manducat & bibit.) He eats and drinks his own judgement. I shall beg of your Lordship once more to deal sincerely and tell me your own opinion of the Protestant Communion. I know full well what you say in the exposition of your Catechism Printed for Charles Brome, anno 1686. That I know, and will soon bring down your very words, which are quite opposited to what I heard you Preach the last Ascention-Day. But tell me once more I pray your meaning in this particular: For my part I want day to find you out, for I see your Sermon contradicts your Writings, non es ergo tibi constans, i. e. you are not constant to yourself: For now you receive Christ's Flesh and Blood virtually, now Figuratively; another time spiritually by Faith, and in Exposition of your Catechism you contradict all, that in teaching the Body and Blood of Jesus Christ to be verily and indeed taken by the Faithful in our Lord's Supper; Here are your own words, Pag. 75. Glory be to thee, O adorable Jesus, who under the outward and visible part, the Bread and Wine, things obvious and easily prepared, both which thou hast commanded to be received, dost communicate to our Souls, the Mystery of Divine Love, the inward and invisible Grace, thy own most blessed Body and Blood, which are verily and indeed taken, and received by the Faithful in thy Supper, for which all Love, all Glory be to thee.  
These are your own words, my Lord, Catholic enough on the Paper, but quite contrary to what you teach in the Pulpit, for there you say That the Body and Blood of Jesus Christ is verily and indeed taken by the Faithful, and here you say not at all, but sometimes one way, and sometimes another, spiriritually to day, by Faith only; and virtually to morrow, and in your Catechism you writ (indeed and verily.) So that I cannot compare your Opinion of this Mystery better, then to what White of Lincoln chargeth Bishop Ridley with concerning the destruction of Altars, and the Erecting of Communion Tables in the beginning of the Reformation: You will find it in Doctor Heylins' History, the 5th. year of King Edward the 6ths. Reign, Pag. 106. Here are the words (That when their Table was Constituted, they could never be content in placing the same, now East, now North; now one way, now another, until it pleased God of his goodness to place it quite out of the Church.) So much out of Heylin.  
I say the same of your Lordships placing the Body and Blood of Christ in the Sacrament, now Virtually, now Figuratively, now Spiritually, now by Faith only, and in your Catechism verily and indeed, until at last it pleased God of his goodness to place himself quite out of your Sacrament. Disprove this parity, if you can.  
In fine, I remember your Lordship protested mightily against Roman Catholics, for Coining, and Forgeing new Articles of Faith, as well in relation to Transubstantiation, as to spiritual Supremacy, etc. You ought to know, my Lord, that there is no Church on Earth, that protests more against Innovations in matters of Faith, Manners, and Religious Ceremonies, than the Roman Catholic Church. As to what belongs to Faith, we say, writ, and teach publicly, that all Articles of Faith are in themselves un-alterable, being they are Eternal Verities, whose Objects are eternally true, Omnes articuli fidei sunt immutabiles, eo quod objecta eorum sint eternae veritatis.  
Nay, we say, and solemnly protest that St. Peter with all his Successors together (if you will) in one Chapter cannot alter, and much less make one only Article of Faith, they all being eternal verities belonging solely to God's immediate Revelation. It is true, the Church can declare what is of Faith, to be of Faith, and what is not of Faith, not to be of Faith: And this is all the Church of Rome pretends to in the Decision of matters of Faith. So much in answer to your Lordship's vehemency against Coiners of new Articles of Faith. Find them out, and our Church will condemn 'em with much more Authority than your Lordship, who ought rather to charge your own Church with that error (witness your 39 Articles) than ours. This is the substance, my Lord, of all the convertible Points I took notice of in your last Ascension Sermon: and unless I be much mistaken that days controversy was in order to take away all suspicion of your being Roman Cotholickly inclined: For your Lordship living (as Seneca saith) sine impedimento, that is to say, without a Wife, and having the reputation of one that lives morally well, which is enough for the Rabble to say you are Popishly affected, you undertook that days work to take away the scandal, which had no other ground than your good Works; thank then, my Lord, your own Church for this abuse, which proceeds from that unhappy Merit-killing Doctrine, which prives out of your Schools all good Works, and Meritorious actions.  
To this purpose I remember the Friday following, your Lordship used all means in your instruction of Faith to persuade your Auditors, that Abraham's Justification was for his Faith, and not for his good Works: All your Proof was, because Abraham believed before he was circumcised: a very weak, or rather no argument indeed; quasi vero, that all Abraham's good Works were only comprehended in his circumcision. Pray tell me now if you have this positively in Scripture? You can never do it, my Lord, but you will find the contrary in positive Terms both in the New and Old Testament. What shall be the final Judgement of Predestination, and Reprobation? Shall it not be for Doing, or not doing good Works; Witness the very words of our last Sentence recorded in the Gospel, venite Benedicti patis mei, esurivi enim, & dedistis mihi manducare, etc. Come ye blessed of my Father, etc. I was hungry, and you gave me to eat, etc. And the other Sentence shall be most terribly terrible against the Reprobate for want of good Works: Ite maledicti in ignem Aeternum, etc. Go ye cursed to the everlasting Fire, etc. And why? Esurivi enim, & non dedisti mihi manducare, etc. Because I was hungry, and you did not feed me, etc. I will content myself now with one Proof out of the Old Testament, it is in the 30th. Chapter of Deuteronomy 19 verse, I call Heaven and Earth to record this day against you, that I have set before you Life and Death, Blessing and Cursing, therefore choose Life, that thou and thy seed may Live. How could God Almighty call Heaven and Earth to Judge them, if he had not endowed them with Free Will? for you cannot Lawfully hang a Cripple for not running, nor a Man Born Blind for not Reading: You must make God then far more cruel than Man, if he damns for not doing Good Works, you supposing he deprives him of , which is the Doctrine of our pretended Reformers, who attribute all to Faith, and nothing to Merit. As for your Lordship, I think I cannot deal fairer with you, then to remit you to the Western Window of that Cathedral, wherein I heard you Preach, and there you will find in Capital Letters, your own Judgement drawn out of the 2d. Chapter of St. James, v. 26. For as the Body without the Spirit is Dead, so Faith without good Works is Dead also.  
This is all I have to say against those two Sermons I heard your Lordship Preach; now I beseech the Almighty God, that you may rather soon, then late, make it your main Concern to find out Truth, and for this purpose you must invoke faithfully and fervently, the Holy Ghost to Englighten your understanding, that you may see your error, and inflame your will to embrace truth, and return speedily to the bosom of Christ's only saving Church on Earth; and than you will have the Sign of the Holy Cross in Veneration, you will make use of it in the beginning of all your undertake. You will own out of the words of God himself a Visible, Spiritual, Supreme Head of his Church on Earth; and that the Sacrament of the Altar cannot be a Sacrament according to the Institution thereof, if Christ's most Sacred Humanity be not there substantially and really present. And finally you will confess that  and Meritorious Actions are absolutely necessary for Salvation. Recant timely, my Lord, otherwise it is much to be feared that this just Judgement shall surprise you (ignorans ignorabitur) Do what lies in you, and God will never refuse his helping hand: It is a Principle with us in Divinity, that facienti quod in se est Deus non denegat Gratiam, Do it again I say, with all the speed possible; for S. Ambrose assures us that the Holy Ghost doth not Love to be put off, Nescit tarda Molimina Spiritus Sancti Gratia. Tertulian says, Christiano Christianum non est, a Christian has not to Morrow, but will say with the Royal Prophet, ecce nunc coepi. Your Lordship will Pardon me, I hope, for exhorting you to mind your Salvation timely, having no other Interest in your Conversion, but the Glory of God and the good of your Soul. But if you shut your ears to this spiritual Admonishment, I call God to Witness, that there is not a Tittle in this silly Scroul, but shall arise in Judgement against you: I am but a poor Beggar I own, nay a Beggar indeed, that begs his bread daily, and feeds only on the Charitable Benevolence of Christians, and will do so while I live in please God, for I can never aspire higher; but do not despise the words of the little ones, quia infirma mundi elegit Deus ut confundat fortia. I am the weakest of all men I confess, in utroque homine, yet my poor Prayers shall be for your Lordship's speedy Conversion to the greater Glory of God, to your own Eternal Felicity, to the great Joy of all the Angels and Saints of Heaven, to the public Edification of your fellow Subjects, to the Conversion of Thousands of your poor straggling Sheep, and perishing Lambs; and finally to the unspeakable comfort and satisfaction of My Lord, Your most humble Servant and Wellwisher in Soul and Body, F. J. R.  
FINIS.   

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