in alcari Dei c. This that you see on the altare of God you sawe the night last past But what it was what i◠mean◠of howe great a thing it conteined the sacrament you haue not yet heard therefore that which you sawe is bread and a cuppe which thing also your eyes doe tell you ▪ But that your faith requireth to be instructed The breade is the bodie of Christe the cuppe is his bloud Our Lorde Iesus Christe wee knowe whence he receiued fleshe 〈◊〉 of the virgine Marie Hee was suckled being an infant he was norished he grewe he came to the age of a young man he suffered persecution of the Iewes hee was hanged on the tree he was killed on the tree he was buryed he rose againe the thirde day That day he woulde ascende into heauen thither he lifted vp his bodie from whence he shall come to iudge both the quicke and the dead There he is nowe sitting at the right hand of the father Howe is the breade his bodie and the cuppe or that which the cupp containeth how is it his bloud Brethren these things are therefore called sacraments because one thing in them it seene another thing is vnderstoode that which is seene hath a corporall shewe that which is vnderstoode hath a spirituall fruite I doubt not but euery Christian man that readeth this saying vnderstandeth it to be verie cleere against both transubstantiation and the carnall presence as is shewed before lib. 2. Cap. 37. which that Maister Heskins might obscure he maketh a smoke to bleare mens eyes that they might not see any thing therin but the altar Wherefore he rayleth like him selfe against the proclaimer charging him bothe to haue falsified S. Augustine and also truncately to haue alledged him because saith he he citeth him thus Quod videtis in mensa panis est that ye see in the table is bread whereas Augustine sayeth in the altar and not on the table which he durst not name for shame But with what shame Heskins can so reuile and slaunder that godly learned father you shall see by that which followeth immediately where he leaueth in Augustine and iudge whether Master Heskins left out the wordes for shame or else because his note booke serued him no further Corpus ergo Christi si vis intelligere audi Apostolum dicentem fidelibus vos estis corpus Christi membra Si ergo vot estis corpus Christi membra mysterium vestrum in MENSA positum est Mysteria Domini accipitis ad quod estis Amen respondetis respondendo subscribitis Audis ergo corpus Christi respondes Amen Esto membrum corporis Christi vt verum sit Amen tuum quare ergo in pane nihil hic de nostro affiramus Ipsum Apostolum item audiamus Cum ergo de isto sacramento loqueretur ait vnus panis vnum corpus multi sumus Intelligite gaudete Therefore if thou wilt vnderstande the bodie of Christ heare the Apostle saying to the faithfull you are the bodie of Christ and his members If you therefore be the bodie of Christ and his members your mysterie is set on the TABLE you receiue the Lords mysterie wherunto you are you aunswere Amen and in aunswering you subscribe Thou hearest therfore the bodie of Christ and thou aunswerest Amen bee thou a member of the bodie of Christe that thy Amen may bee true Why then in bread let vs here bring nothing of our owne Let vs likewise heare the Apostle Therefore when hee spake of this sacrament he sayeth There is one bread wee being many are one bodie vnderstand ye reioyce ye I trust you see by this that the altar he spake of was a table as you see also how the sacrament is the bodie of Christ. But lest hee might replye that the table was an altar I must further alledge Saint Augustines authoritie that it was a table for it was made of boordes and was remouable For speaking of the Deacons of Rome in Quaest. vet non test q. 101 he sayth Vt antem non omnia ministeria obsequiorum per ordinem agant multitudo fecit clericorum nam vtique altare portarem vasa euis aquam in manus sunderent sacerdoti ficut videmus per omnes ecclesias But that they doe not perfourme all the ministeries of their seruice in order the multitude of Clerkes hath caused for surely they shoulde both carrie the altar and the vessels thereof and powre water on the Priestes handes as wee see it in all churches That they were of boordes and tymber and not of stone lest the Papistes should dreame of their Altare portatiue that their hedge priestes carrie in their sleeues to say Masse in corners the same Augustine writing to Bonifacius Ep. 50. sheweth in these wordes speaking of the insurrection of the Donatistes against Maximianus a catholike bishop of Sagium Stantem ad altare irruente◠horrendo impetu furore crudeli fustibus huiusmodi telis lignis denique eiusdem altaris effractis immaniter ceciderunt Rushing in with an horrible violence and cruell furie they stroke him moste outragiously standing at the altare with staues and such like weapons yea euen with the boordes of the same altare which they brake in peeces The like complaint maketh Optatus in his booke against the Donatistes sauing that he nameth not wood or bordes yet it is plaine by the circumstance that hee spake of none other The place as Maister Heskins citeth it is this Quid est tam sacrilegum c. What is so great sacriledge as to breake scrape or shaue and remoue the altares of God in which you also sometimes haue offered on which the prayers of the people and the members of Christ haue been borne at which God almightie hath beene called vppon where the holie Ghost being desired hath come downe from which the pledge of aeternall life and the sauegarde of faith and the hope of resurrection hath beene receiued of many the altares I say vpon which our Sauiour hath commaunded the giftes of the fraternitie not to be layde but such as are made of peace Lay downe saith hee thy gifte before the altare and returne and firste agree with thy brother that the Priest may offer for thee For what is the altar but the seat of the bodie and bloud of Christe All these your furie hath either scraped or broken or remoued What hath God done to you which was wont to be called vpon there What had Christe offended you whose bodie and bloud dwelleth there at certeine momentes And what doe you offende your selues to breake the altars on which long time before vs as you thinke you haue offered holily Thus haue you followed the Iewes They layde handes vppon Christe on the crosse of you he was striken in the altar of whome the Prophet Helias complaineth to the Lorde speaking in the same wordes with which you among other haue deserued to bee accused Lorde sayeth he they haue
Bishop saide that for the space of twelue hundreth yeares after Christ this worshipping of the sacrament was neuer knowne nor practised in any place M. Rastel after his courteous manner saith he lyeth for he hath alledged S. Ambrose and S. Augustine before to proue that the sacrament is to be worshipped and now citeth Therdoret Euthymius Emissenus Iames Basil and Chrisostome in their Liturgies for the same purpose But the aunswere is easie to be made none of all these speake of that worshipping or adoration of the sacrament which Pope Honorius commaunded but of honouring reuerencing worshipping or adoring of the sacrament as diuine mysteries which honouring worshipping or adoring we all confesse to be due to the blessed sacramentes not onely to the Lordes supper but also to the sacrament of baptisme For none of all these writers beleeued the carnall presence of Christe in the sacrament which the Papistes hold Saint Augustine denyeth the sacrament to be that body which was crucified in Psal. 98. Saint Ambrose calleth the sacrament the figure of the body and bloud of Christe De sacra lib. 4. cap. 5. Theodorete whose saying hee citeth being flatly against transubstantiation as you may read more at large in mine aunswere to Heskins Lib. 3. cap. 56. calleth in the same Dialogue the sacrament the tokens or signes of the body of Christe And in his first Dialogue he saith The tokens which are seene hee hath honoured with the name of his body and bloud not chaunging their nature but adding grace to their nature His discourse at large is set downe in mine answer to Hes. li. 3. ca. 52. Euthymius in 6. Ioan. saith that the words of Christ must be vnderstod spiritually the sacrameÌ„ts must be considred with inward â—ye â—as mysteries The very wordes of Emissenus which M. Rastel citeth expresse his minde to be of a spirituall presence Beholde with thy faith saith he honour and wonder at the holie bodie and bloud of christ The very name of the gift which is vsed in the liturgie falsely ascribed to Saint Iames declareth that the Author of that liturgie did not beleue it to be the naturall bodie of Christe but a gifte or token in remembraunce thereof The prayer whiche is made in those liturgies falsely ascribed to Chrysostome and Basil at the lifting of the sacrament proueth that they did not beleeue the bread to be chaunged into the bodie of Christ after the wordes of consecration For then they would not haue prayed that God would giue to them the bodie and bloud of his sonne and by them to the people if they had them present before And whereas they all cried Sancta sanctis holy thinges belong to holie men it was not to call the people to worshippe the sacrament which they lifted a little but not ouer their heades to be seene but to charge them that were not baptised to departe and to prepare the rest to the worthie receiuing of the sacrament Maister Rastell so great a Chrysippus and Aristotle of Logike neuerthelesse vseth these argumentes to proue adoration But leauing these he asketh if any within that compasse of 1200. yeares beleeued the sacrament to be the very bodie of Christ and if that be graunted whether the very bodie and bloud of Christ be not to be worshipped and then bringeth in Damascen and Lanfrancus Of the former it may be doubted but very grossely he writeth the other was an enimie of Berengarius 200. yeares before Honorius the Author of this adoration I answere breefely although the carnall presence was receiued two or three hundreth yeares before Pope Honorius yet there can no adoration be proued for at this day the Lutheranes admitte the carnall presence yet they abhorre adoration saying the very bodie of Christe is present to be eaten but not to be worshipped SECTIO 29. From the first face of the 89. leafe to the 93. leafe The Bishop sayde that the schoolemen perceiuing the daunger of idolatrie that was vnto the ignorant people in worshipping the cake if it were not consecrated gaue warning to the people to worship it vnder this condition if it were consecrated M. Ra. like a Doctor determiner cutteth of al the reasons of the schoolemen and saith they were not the best learned that so decide the controuersie For there is no daunger at all vnto the people so long as their intent is to worship God and the bodie of christ Example also he bringeth that if a man honour him which is not his father in steede of his father because all the parishe saith he is his father he doeth not amisse In deede if that man doe the duetie of a father to his supposed sonne I thinke the errour is not greatly hurtefull to him that honoureth him as his Father Agayne sayeth Maister Rastell suppose that one were so like thine owne Father whiche is possible ynough that it could not be discerned whiche of the two were thy true father thou werest not to be blamed if thou honour the one in steede of the other I aunswere suppose it were so which is vnlikely ynough I would thinke he were an vnaduised child which would not inquire which of the two were his true father before he chose to honour either of them But Maister Rastel asketh if he should honour no father because he could not discerne the one from the other And I likewise aske him whether hee should honour two men for his father or two fathers in steede of one because he knoweth nor which is his right Father Finally I would aske suche a not profound learned Maister of Arte as Rastel is but such a simple fellowe as Maister Rastell talketh withall in this discourse whether an vnconsecrated cake bee as like the bodie of Christe as one man may be to an other I weene he would say no. But then M. Rastel would take the tale out of his mouth and reply that an vnconsecrated cake and a consecrated be as like as any two men can be But then I would aske him whether any thing wherein they may be counted like is either the thing or the cause or the signe and marke of the thing that is worshipped If not his two cases are as like to these of the sacrament as an aple is like to an oyster SECTIO 30. From the first face of the 93. leafe to the first face of the 98. leafe Three leaues and an halfe of this section are spent in a fonde quarrel of Maister Rastels picking that the Bishop should ascribe that opinion to Dunce and Durande which is not theirs but proper to Thomas of Aquine against which they reason But for al his impudent shamelesse rayling charging the Bishop with lying it is Rastel himselfe which is the lyer and the slaunderer for that whiche the Bishoppe speaketh generally of the schoolemen he draweth maliciously vnto Dunce and Durande Thomas holdeth that transubstantiation is necessarie or else the Churche should committe idolatrie in falling downe
prefigurate the truth of his body likewise For it importeth an equalitie of both their doings Melchisedech by breade and wine did represent or prefigurate the truth of his body and Christ also by breade and wine did represent the truth of his body For Christ could not doe also that which an other had not done Therefore very foolish are M. Heskins oppositions of typicall passeouer and true passeouer and figure and truth where the argument is a consentaneis and not a dissentaneis The other friuolous interpretation that he maketh of the bread comforting mans heart being both out of the minde of Hieronyme and out of his purpose I omit At length hee commeth to an other place of Hieronyme ad Heliodorum Ep. 1. Absit vt de ijs quicquam sinistrum loquar qui Apostolico gradui succedentes Christi corpus sacro ore conficiunt God forbid that I shuld speake any euil of thē which succeeding the apostolike degree doe make the body of Christ with their holy mouth M. Heskins translateth it which do consecrate bicause in the word make which Hieronyme vseth hee should be enforced to acknowledge a figuratiue speach But let him turne ouer all his vocabularies Calepines and dictionaries vnto which he sent vs ere while and he shall not finde this Verbe conficio signifying to consecrate but to make to dispatch or to kill Likewise he leaueth out these wordes which folowe immediatly Per quos nos Christiani sumus by whome wee also are Christians It is euident that Hieronyme speaketh hyperbolically of the dignitie of priestes for as to speake properly we are not made Christians by them no more is the bodie of Christ made by them But where he speaketh properly he vseth proper tearmes as Contra Iouin lib. 2. In typo sanguinis sui non obtulit aquam sed vinum In the figure of his bloud he offered not water but wine Here he calleth the sacrament the type of his bloude and saith it is wine And in the same booke he saith of Christ that although it be written of him that he hungred and thristed and went often to diner yet excepto mysterio quod in typum suae passionis expressit probandi corporis veritate nec gulae scribitur seruisse nec ventri Excepting the mysterie whiche he expressed in figure of his passion and in prouing the trueth of his bodie it is not written that he did serue his throte or bellie Meaning that it is not saide expressedly what he did eate and drinke but onely a◠his last supper and after his resurrection to proue the trueth of his body The other collection that hee maketh that because priestes doe consecrate with their mouthe therefore the faith of the receiuer maketh not the presence of Christ in the sacrament beside that it is not Hieronymes word yet it proueth nothing because as there be causes that worke altogether alone so there be causes which be helping and concurre with other of which sorte is the faith of the receiuer necessarilie to conceyue with the ministerie of the Minister that Christ may bee present That Christian Priestes should not be contemned if they be good it is easily graunted if they be naught the ministerie is to bee honoured but not the person Out of Chrysostom are alledged two long testimonies the one out of his homilies de prodit Iudae But by that also an other greater benefit was shewed that that lamb was a signe of the lambe to come and that bloude shewed the comming of the Lordes bloude and that sheepe was an example of the spirituall sheepe That lambe was a shadowe this lambe the trueth But after the sunne of righteousnesse shined the shadowe was put away by the light And therefore on the same table both the passeouers were celebrated both that of the figure and that of the trueth For as painters are wont to shadowe the table that is to be painted with certayne lineamentes and so with varietie of colours to make it perfecte Euen so Christ did in the table Hee did both describe the figure of the Passeouer and shewed the passeouer of trueth Where wilt thou that wee prepare for thee to eate the passouer That was the Iewish passouer but let the passouer giue place to the light and the image be ouercome of the trueth If this place be well considered it maketh altogether against the Bill of transubstantiation For the similitude of the Painters Table hauing in it shadowes and colors applyed vnto the pascal lambe and the sacrament declareth that they both together make a perfect image to shew and represent the true lambe Christ which was offered for vs the olde pascall being the shadowing the new sacramēt which he calleth also a passouer being the varietie of colors by which the passouer of trueth is discribed and plainely shewed Therfore M. Heskins collections are vaine and from the authors meaning For his purpose is not to make the pascall lamb a figure of the sacramēt but of christ and both the lamb the sacrament figures of Christ but yet the lambe a shadowing figure like the first draught of a painter the sacrament a cleare demonstration like an image in colors It is therfore verie babish that he groūdeth vpon the word of the Passeouer shewed in the table that the bodie of Christ was really present on the table in the sacrament wheras it is plain that Chrysostom speaketh of shewing by signes as by colours an image is set forth in a painted table As childish it is that he will oppresse the proclamer to tell him why Hierome and Chrisostom call not the Iewish pascal light trueth veritie as they doe our pascall seeing by it they receiued Christ◠as well as wee in our sacramente A sore matter The Iewishe pascall represented if I may vse that tearme vnder correction of M. Heskins dictionarie the true pascal Christ as our sacrament doeth who is the light trueth and veritie the sacramente they call not the pascall lambe light nor trueth but by a figure as they call it manye other thinges But when they speake properlie they vse other tearmes so doth Chrysostome Homi. Ex. Psal. 22. 116. Sapientia ędificauit sibi Domum supposuit columnas septem parauit mensam suam misit seruos suos conuocans omnes dicens venite edite de panibus meis bibite vinum quod miscui vobis quia istam mensam preparauit seruis ancillis in conspectu eorum vt quotidie in similitudinem corporis sanguinis Christi panem vinum secundum ordinem Melchisedech nobis ostenderet in sacramento ideo dicit parasti in conspectu meo mensam aduersus eos qui tribulant me Wisedome hath builded hir an house shee hath set vnder seauen pillers shee hath prepared hir table shee hath sent foorth her seruantes calling all men to hir and saying come and eate of my breade and drinke of the wine that I haue powred foorth for you and because
celebrate with a sheepe another that wee do celebrate in the bodie bloud of Christ. But Augustines wordes not truncately and by peece meale rehearsed nor altered are these Contrae literas Petiliani lib. 2. Cap. â—7 Sed sicut aliud est carnis circumcisio Iudeorum aliud autem quod octauo die baptizatorum nos celebratius et aliud est Pascha quod adhuc illi de Oue celebrant aliud autem quod nos in corpore sanguine domini accipimus sic alius fuit baptismus Ioannis alius est baptismus Christi illis enim ventura ista praemanciabantur istis completa illa praedicantur But euen as the circumcision of the fleshe of the Iewes is one thing and that which wee do celebrate the eyght day of them that are baptized is another thing and the Passeouer whiche they do yet celebrate of a sheepe is one thing and that which wee receiue in the bodie and bloud of the Lorde is another thing So the baptisme of Iohn was one and the baptisme of Christe is another for by those things these things were foreshewed to come by these those things are preached to be accomplished First the supper is not made here another Passeouer but another thing that is an other sacrament Secondly here is declared howe the sacraments of the old lawe differ from ours of the newe Testament not in substance which is all one in both but that they were signes of things to come ours are signes of things accomplished Which thing hee teacheth often and in this Chapter moste plainly Lex Prophetae c. The lawe and the Prophetes had Sacraments foreshewing the things to come but the Sacraments of oure time do testifie that to bee come which they did preache that it should come And in Ioan. Tract 28. hee sayeth that the Sacraments of the olde testament and the newe in signis diuersa sunt in re quae significatur paria In visible kindes diuerse but aequall in spirituall vertue By which and a hundreth such places it is manifest to be ouerthrowen which M. Heskins would buylde that Christ spiritually receiued is not our Pascall lambe but that we receiue another substance of Christe then the faithfull did in the olde Testament The seconde place he citeth out of Augustine I marueile he could not see it to be as plaine against him as the first cont Faust. man lib. 20. Cap. 18. The Hebrues in the sacrifices of beastes which they did offer to God many and diuerse wayes as for so great a matter it was meete did celebrate a Prophesie of the sacrifice to come which Christ hath offered Wherefore nowe the Christians do celebrate the memorie of the same sacrifice being accomplished by the holie oblation and by the participation of the bodie and bloud of Christ. In this sentence is manifestly declared the same difference we spake of before of the Iewishe sacraments and of our sacraments the one being a Prophesie of Christes sacrifice to come the other a remembrance of the same beeing past and fulfilled And whereas M. Heskins vrgeth the worde oblation to exclude the spirituall eating he doth verie ridiculously as though there might not be as wel a spiritual oblation as a spirituall participation especially when the author shewing what we do in oblation and participatioÌ„ sayeth we so celebrate the memorie of Christes sacrifice alredie fulfilled Therefore this oblation is another from that namely a spirituall oblation and thanksgiuing for that whose memorie it celebrateth as Augustine most plainly teacheth in the same booke Cap. 21. Sed quid agam tantae caecitati istorum HÄ™reticorum quando demonstrabo quam vim habeat quod in Psalmis canitur Sacrificium laudis glorificabit me illie via est vbi ostendam salutare meum Huius sacrificij caro sanguis ante aduentum Christi per victimas similitudinâ—m promittebatur in passione Christi per ipsum veritatem reddâ—batur post ascensum Christi per sacramentum memoriae celebratur But what shall I do or when shall I shewe vnto so great blindnesse of these heretikes what force that hath which is soung in the Psalmes The sacrifice of praise shall glorifie mee and there is the way where I will shewe my saluation The fleshe and bloud of this sacrifice before the comming of Christ was promised by sacrifices of similitudes in the passion of Christ by the verie trueth it selfe it was giuen vp after the ascension of Christ it is celebrated by the sacrament of remembrance Iudge by this place whether Christes bodie be really offered or whether it be a mathematicall sacrifice as it pleaseth M. Heskins in his merie vaine to call it Augustine maketh three kindes of oblation of the fleshe and bloud of Christ In promise by sacrifices of similitudes in truth by Christ in his passion in the sacrament of remeÌ„brance after his death Now followeth a long speache of Cyrill directly against M. Heskins the alledger of it lib. 4. in Ioan. 6. ca. 14. Nec putet c. Neither let the Iewe of the dullnesse of his whiche thinke that we haue inuented mysteries neuer heard of before For he shall see if he will seeke more diligently that the verie selfe same thing hath beene done since the times of Moses For what deliuered their Elders from death and the destruction of Aegypt when death raigned vpon the first borne of Aegypt Is it not euident to all men that because they being taught by Gods institution did eat the flesh of the Lambe and oynted the postes and vpper doore postes with the bloud of the Lambe therfore death departed from them for destruction that is death of this fleshe raged against mankinde for the transgression of the first man For because of sinne we haue heard Earth thou art and into earth thou shalt returne but for asmuch as Christ by his flesh would ouerthrow that cruell tyrant therefore that was shadowed by a mystery among the auncient fathers and they beeing sanctified by the sheepes fleshe and bloud God so willing escaped destruction Therefore ô Iewe why art thou so troubled seeing the trueth prefigured long before Wherefore I say art thou troubled if Christe saith except ye eate the fleshe of the sonne of man and drinke his bloud you shall haue no life in you whereas it behoued thee beeing instructed in the lawes of Moses and well taught by the olde shadowes to beleeue to be most ready to vnderstand these mysteries The shadowe and the figure thou knowest therefore learne the very trueth of the thing My fleshe saith he is meate in deede and my bloud is drinke in deede In these wordes beside that there is nothing to proue the Pascall Lambe to be a figure of the Lordes Supper it is directly said that the selfe same mysterie of eating the fleshe of Christ hath ben obserued since the time of Moses and that there is no cause why the Iewe should be offended at the saying of Christe if he would vnderstand the
trueth whereof the Pascall lambe was the figure and shadowe Which trueth was no mysterie newly inuented but practised euer since Moses for not by the fleshe and bloud of the Lambe but by the flesh and bloud of Christ the people were deliuered from death The Lambe was then a sacrament Christe was then and euer shall be the trueth but what neede we more striue wheÌ„ M. Heskins confesseth That the faithfull of the olde Testament did eate the flesh drinke the bloud of Christ spiritually as the Apostle teacheth 1. Cor. 10. They did all eate the same spirituall meate c. And Cyrill saith We haue no newe mysterie but euen the same that hath beene practised since the time of Moses The twentieth Chapter ioyneth Saint Gregorie and Damascen to confirme the same matter In the beginning of this Chapter he doeth honestly confesse that Gregorie was the last of the higher house Damascen the first and chiefest of the lower house he may make him Vantparlar if he will. But neither of theÌ„ haue any thing materiall for his purpose that he alledgeth them nor for the generall purpose of his bill For Gregories wordes are altogether alegoricall therefore cannot be taken in the Grammaticall sense Hom. 22. Pasch All which thinges do bring forth to vs great edifying if they be discussed by mystical or alegoricall interpretation For what the bloud of the lambe is you haue learned not now by hearing but by drinking which bloud is put vpon both the postes when it is dronke not only with the mouth of the body but also with the mouth of the heart For he that doeth so receiue the bloud of his redeemer that he will not as yet followe his passion hath put the bloud on a post Heare what a great thing is there But that he calleth the sacrament of the bloud the bloud of the redeemer speaking alegorically as he calleth it the bloud of the Lamb meaning the olde Paschal whiche doth signifie the bloud of christ Therfore if Maister Heskins will vrge the bloud of the redeemer dronke not only with the mouth of the body but with the mouth of the heart he may likewise vrge the bloud of the lamb if this be a figuratiue speech so is that But Gregorie proceedeth In the night saith he we eate the lambe because we do now receiue the Lordes body in a sacrament when as yet we do not see one anothers conscience Note here that Gregorie doth not say simply we eate the Lords body but we eate the Lordes body in a sacrament or mysterie comparing the night of the Iewish eating with the mysterie of the Lordes body And in neither of both his sayinges affirmeth the lambe to be a figure of the supper which is the purpose of the Chapter As for Damascen his chiefe words are these For it were too long to rehearse all he being but a knight of the lower house If God the word by willing was made man c. can he not make bread his owne body and wine with water his bloud God saide in the beginning let the earth bring forth greene hearbes and vnto this day beeing holpen strengthened by Gods coÌ„mandement the rayne comming it bringeth forth fruits God said this is my body this is my bloud and do ye this in remeÌ„brance of me by his almightie coÌ„mandement it is brought to passe vntill he come In this testimonie which M. Hesk. rehearseth more at large sauing that he nameth the old Passeouer that Christ did celebrate at his last supper there is no mentioÌ„ of any figure that it was of his supper SecoÌ„dly although the time in which Damascen liued was very corrupt yet there is nothing in these wordes whiche may not wel be referred to the spiritual presence of Christs body vnto the faith of the worthie receiuer M. Heskins maketh a needlesse digression of the coÌ„mandement of consecratioÌ„ which shal be granted to him if he wil not frame a new signification of consecration which none of his Calepines Vocabularies nor Dictionaries do acknowledge For to consecrate is to halow or to separat to an holy vse so we grant the bread and wine to be consecrated But the Papistes call consecrating to change the substances or to transubstaÌ„tiat And so neither Chrysostom nor any other learned man did euer vse that word His wordes as M. Heskins citeth theÌ„ Ho. de pro. Iud. be these And now the same Christ is present which did furnish that table he also consecrateth this For it is not man that maketh the thinges set foorth to be the body and bloud of Christ by consecration of the Lordes table but he that was crucified for vs euen Christ Wordes are spoken by the mouth of the priest but they are consecrated by the power and grace of god This is saith he my body By this worde the thinges set foorth are consecrated And as that voyce that said grow ye multiply ye was but once spoken but yet it feeleth alway effect nature working with it vnto generation so that voyce was but once spoken but through all the tables of the Church vnto this day and vntill the comming it giueth strength to the sacrifice In these wordes because M. Heskins bringeth them in for consecration note that Chrysostome affirmeth all consecration vnto the worldes end to be wrought by the voice of Christ once spoken by him selfe This is my body whereas the Papistes affirme consecration to be by the vertue of these words spoken by a priest So that there is great diuersitie betweene their iudgements of consecration The one twentieth Chapter concludeth the matter of the figure of the Pascall lambe by Haymo and Cabâ—sila There is no doubt but in the lower house M. Heskins may finde many that fauour his bill but seeing it is shut out of the higher house I will not trouble my selfe nor the Reader much to examine the voyces of the lower house Which if they should euery one allowe it yet it cannot be an enacted trueth without the consent of the higher house Onely this will I note that Maister Heskins maketh Haymo elder by 500. yeares then such chronicles as I haue read do account him But this thing in this Chapter must not be omitted that he saith that The sacramentaries cannot bring one father teaching the sacrament to be onely a figure And ioyneth issue with the proclaymer that if he can bring any scripture any catholique counsell or any one approued doctor that by expresse and plaine words doth denie the reall presence of Christ in the sacrament then he will giue ouer and subscribe to him Still he chargeth them whom he calleth the sacramentaries to make the sacrament only a figure or a bare signe which is false But for euidence to informe the men that shall go vpon this issue I will alledge first S. Augustine in plaine and expresse wordes denying that which Maister Heskins and the Papistes call the reall presence of Christes body
elementes of our sacraments By which it is manifest that spirituall thinges and not carnall thinges are the substance of our sacraments Nowe to M. Heskins collections He saith that the old sacrifices of the lambe were not figures of the sacrament denying now in one word that he laboured to proue before in 7. Chapters but of the bloudie sacrifice of Christ offered vppon the crosse after the maner of Aaron Concerning the sence of Augustines words let the readers weigh my collection his by Augustines place and by the rest of the Epistle that is of the same matter But marke here once againe that hee maketh the sacrifice of Christs passion a sacrifice after the maner of Aaron and consequeÌ„tly Christ a priest after the maner of Aaron directly contrarie to the scriptures in expresse words Heb. 7. Secondly he vrgeth that which Augustine saith we nowe receiue bloud in the cup by which he wil exclude the distinction of spirituall receiuing But all in vaine except he can conclude that we receiue partem de agni immaculati corpore part of the vndefiled lambes bodie For if the one be spirituall so is the other I am sure the naturall bodie of Christ is not deuided into parts but wee do spiritually receiue nourishmeÌ„t al of one bodie To be short if that which Augustine addeth of spirituall newnes succeeding carnall oldnes were not a sufficient demonstration of a spirituall receiuing I woulde bring other places of Augustine to shewe the same most plainly But the thing being so apparant I will not mistrust the iudgement of any indifferent reader so much as to trouble him with more testimonies which shall better come in where more shewe is for M. Heskins bill But we must passe ouer to Isychius whose wordes are set downe at large in Cap. 24. Leui. The verie number of the loaues doth call vs to a contemplation of the coÌ„mandement So doth the setting forth of theÌ„ that he doth not coÌ„mand theÌ„ to be made a burnt offering as those things which be of the frying pan of the girdiron of the fornace but that they shold be set on the table one ouer against an other that it shold be lawful only for the priestes to eat of theÌ„ not for the Leuites so that they also must eate theÌ„ in a holy place And also that they are called holie of holies vnderstand what is said for the Lord shall giue thee vnderstanding remember the mysticall table of which it is commaunded that none should beginne except the intelligible Aaron that is Christe For he began it first excepte also his sonnes which by him are made Christes and haue put on him which yet they are commaunded to eate in a holie place And hee is that holy of holies that they may haue a principall and vndespised sanctification These loaues of two tenthes for they are of God and man of the same being perfect in both are set sixe ouer against sixe The mysticall supper is set here and it is set in the worlde to come Sixe loaues are one proposition or setting foorth as the mysterie it seâ—fe is perfecte and maketh them that enioye it perfecte And in sixe dayes this visible creature was made and the sixt day man was made for whome Christe prepared his mysticall table But yet altogether are rightlie twelue loaues because the Apostles that were twelue in number first supped at the Lordes table Here is an allegoricall interpretation of the shewe breade to signifie the Lordes supper but that proueth it not a prefiguration of the sacrament For there is great difference betweene an allegory and a figure of a thing to come But to the poynte of the bill here is nothing for the carnall presence but somewhat against it First where hee saith that the Christians whom allegorically he calleth the sonnes of the intelligible Aaron induti sunt eo haue put on him meaning they are baptised for as manie as are baptised in him haue put him on But they haue put on him onely spiritually therefore they are commaunded to eate him onely spiritually Secondly the twelue loaues whiche signifieth the bodie of Christ signifieth the twelue Apostles also which mystically were his bodie by which you may see hee speaketh of no carnall presence Thirdly he calleth it a mysterie and a mysticall supper which will not stande with M. Heskins corporal collectioÌ„s No more wil that which he addeth That it is a cleane table first as making cleane secondly as hauing no lies or infectioÌ„ such as are in the misteries of the pagaÌ„s Where it is to be laughed at that he will proue a corporal presence because it cleanseth sinnes for then shal we haue the same presence in baptisme and the Papistes in holie water which they affirme to clense sinnes also But it is a per se that Isychius addeth Moreouer extolling his glorie and aduauncing the dignitie of this mysterie into an height he addeth it is the holie of holies of the Lordes sacrifices for a perpetuall lawe Therefore prayer is holie the reading of holie scripture is holie and the hearing of the interpretation thereof to be short all things that are done and sayed in the Church of God according to the lawe are holie But the holie of holies of the Lordes sacrifice of all things that are offered and done to his glorie is the table which Christ setteth forth of his owne sacrifice Here is a great commendation of that mysticall Table which Christ hath set forth of the sacrifice of his death which no man doubteth to be moste holie in the right vse thereof and in respect of him that feedeth vs with his bodie and bloud at that table But what is all this to the corporall and carnall presence But M. Heskins woulde finde a contradiction in the wordes of Oecolampadius in that he sayeth the bread is sanctified and yet it hath no holinesse in it whereas that holie man speaketh plainly and distinctly that it is sanctified and doth sanctifie in the right vse of it not in the nature of it self The foure twentieth Chapter applying the continuall reseruation of the Shew bread to the reseruation of the sacrament proueth the same reseruatioÌ„ by the olde fathers by the perpetual practisâ— of the Church That the sacrament of some was reserued in the elder dayes of the Church it is not so great a controuersie as whether it ought to bee reserued by the institution of Christe Neither is the simple reseruation one of the proclaymers articles as M. Heskins saith but whether it should be hanged vp in a Canopie for an ydol as the Papistes vse it As for reseruation how slenderly it is proued by him we shall see by examination of his witnesses For as touching his application thereof vnto the reseruation of the shewe breade because it is but his owne iudgement I will not vouchsafe to aunswere it otherwise then to denye it to be of any force to proue his purpose His first witnesse
in one very substantiall flesh therefore the manner of participation of his flesh in the sacrament is also spirituall and not carnall Maister Heskins reiecteth this participation to bee the fruition of the benefites of his body and bloud crucified bycause that saith hee is common to all the sacraments and not proper to this But that the substaunce of all sacramentes is one and the difference is in the manner of dispensation of them wee haue shewed sufficiently in the first booke which were tedious nowe to repeate Wherefore we must now set downe what Chrysostome speaketh of the bloud of Christe This bloud maketh that the kinges image doth flourish in vs This bloud doth neuer suffer the beautie and nobilitie of the soule which it doth alwayes water and nourish to fade or waxe faint For bloud is not made of meate soudenly but first it is a certaine other thing But this bloud at the first doth water the soule and indue it with a certaine great strength This mysticall bloud driueth diuelles farre off and allureth Angels and the Lorde of Angels vnto vs For when the diuelles see the Lordes bloud in vs they are turned to flight but the Angels runne foorth vnto vs This bloud being shed did wash the whole world whereof Paule to the Hebrues doth make a long proces This bloud did purge the secrete places and the most holy place of all If then the figure of it had so great power in the temple of the Hebrues and in Aegypt beeing sprinkled vpon the vpper postes of the doores much more the veritie This bloud did signifie the golden altar Without this bloud the chiefe priest durst not goe into the inward secret places This bloud made the priestes This bloud in the figure purged sinnes in which if it had so great force if death so feared the shadowe how much I pray thee will it feare the truth it selfe This bloud is the health of our soules with this bloud our soule is washed with it she is decked with it she is kindled This bloud maketh our minde cleerer then the fire more shining then golde The effusion of this bloud made heauen open Truely the mysteries of the Church are woonderfull the holy treasure house is woonderfull From Paradise a spring did runne from thence sensible waters did flowe from this table commeth out a spring which powreth foorth spirituall flouds Chrysostome in these wordes doth extoll the excellencie of the bloud of Christe shed vpon the crosse the mysterie whereof is celebrated and giuen to vs in the sacrament and therefore hee saith it is Mysticus sanguis mysticall bloud which wee receiue in the sacrament which word Mysticall M. Heskins a common falsarie hath left out in his translation to deceiue the vnlearned reader Hee laboureth much to proue that Chrysostome spake in this long sentence of that sacrament which is needlesse for as he spake of the sacrament so spake he of the passion of Christe and of the sacrifices and ceremonies of the olde lawe and all vnder one name of bloud By which it is more then manifest that hee vseth the name of bloud figuratiuely and ambiguously therefore nothing can bee gathered thereout to fortifie M. Heskins bill of the naturall bloud of Christ to be in the challice The honourable titles of the sacrament proue no transubstantiation nor carnal presence in this sacramēt more then in the other The same Chrysostome vpon Cap. 9. ad Heb. Hom. 16. sheweth howe the bloud of Christ that purged the old sacrifices is the same which is giuen vs in the sacrament of the new testament Non enim corporalis erat mundatio sed spiritualis sanguis spiritualis Quomodo hoc Noune ex corpore manauis Ex corpore quidem sed a spiritu sancto Hoc vos sanguine non Moses sed Christus aspersit per verbum quod dictum est Hic est sanguis noui testamenti in remissionem peccarorum For that was no corporall cleansing but spirituall and it was spirituall bloud Howe so Did it not flowe out of his body It did in deede flowe out of his body but from the holy spirit Not Moses but Christe did sprinkle you with this bloud by that worde which was spoken This is the bloud of the newe testament for the remission of sinnes Thus let Chrysostome expound him selfe touching the mysticall or spirituall bloud of Christe which both was offered in the old sacrifices and nowe feedeth vs in the sacrament if it were in the olde sacrifices naturally present then is it so nowe if the vertue onely was effectuall so is it also to vs and no neede of transubstantiation or carnall presence The sixt Chapter proceedeth in the opening of the vnderstāding of the same text of S. Iohn by Beda and Cyrillus Although Beda our countriman were far out of the compasse of 600. yeres and so vnfitly matched with Cyrillus a Lord of the higher house yet speaketh he nothing for the corporal presence of Christes body in the sacrament but directly against it His words vpon this text of Saint Iohn are these Hunc panem Dominus dedit c. This bread our Lord gaue when he deliuered the ministerie of his body and bloud vnto his disciples when he offered him selfe to his father on the altar of the crosse And where he saith for the life of the world we may not vnderstand it for the elementes but for men that are signified by the name of the worlde In these wordes Beda according to the custome of the olde writers and the doctrine of the Church of Englande in his time and long after calleth the sacrament the mysterie of the body bloud of Christ and not otherwise Yet M. Heskins pythely doth gather that as he calleth the flesh of Christ on the crosse breade and yet it is verie flesh so the fleshe of Christ in the sacrament is called bread yet it is verie flesh Alas this is such a poore begginge of that in question videlicet that the fleshe of Christ is in the sacrament according to his grosse meaning that I am ashamed to heare it Why might he not rather reason thus the fleshe of Christe on the crosse is called bread and yet it is not naturally bread euen so the bread of the sacrament is called flesh yet it is not naturall fleshe It is plaine that breade in that texte of Iohn is taken figuratiuely for spirituall foode and so the flesh and bloud of Christ on the crosse is our food and the same is communicated to our faith in the sacrament Cyrillus in 6. Ioan. by M. Heskins alledged speaketh neuer a worde either of the sacrament or of Christes corporall presence therein Antiquus ille panis c. The old bread was onely a figure an image and a shadowe neither did it giue to the corruptible bodie any thing but a corruptible nutriment for a little time But I am that liuing and quickening breade for euer And the breade which I will giue
panis hic remissio peccatorum est Wee may receiue euen the Lorde himselfe which hath giuen vs his fleshe euen as he himselfe saith I am the bread of life For he receiueth him that examineth himselfe he which receiueth him dyeth not the death of a sinner for this bread is the remission of sinnes This place doth first ouerthrowe M. Heskins dreame of two breades Secondly the Papistes assertion that wicked men receiue the bodie of christ And thirdly teacheth that to eate Christ his fleshe is to receiue forgiuenesse of sinnes which M. Heskins and the Papistes denye Another place of Ambrose is alledged li. 4. de sacra Ca. 4. Let vs then teach this How can that which is bread be the bodie of Christ By consecration By what and whose wordes then is the consecration Of our Lorde Iesus For all the other things that be sayed praise is giuen to God petition is made in prayer for the people for Kings and for the rest but when it is come to that the honourable sacrament is made now the Priest vseth not his owne wordes but he vseth the wordes of Christe Therefore the worde of Christ maketh this sacrament This is noted to be a plaine place for M. Iuell but for what purpose I cannot tell except it be to proue that he will not denye that the sacrament is consecrated and made the bodie of Christ to the worthie receiuer by the wordes of Christe as before Eusebius Emissenus hath the next place in Hom. Pasc. The inuisible Priest with his worde by a secreat power turneth the visible cratures into the substance of his body bloud This place being more apparant for his transubstantiation then any that he hath alledged he vrgeth not nor gathereth of it but onely that Christ is the author of the consecration and conuersion As for the conuersion I thinke his conscience did tell him that it was not of the substance but of the vse of things a spirituall and not a corporall change as both Eusebius and other writers do sufficiently expound what maner of mutation it is The last man is Cyprian De Caen Dom. It were better for them a milstone to be tyed to their neckes and to be drowned in the Sea then with an vnwashed conscience to take the morsell at the hande of our Lorde who vntil this day doeth create and sanctifie and blesse and to the godly receiuers diuide this his most true and most holy bodie Here M. Heskins vrgeth that he createth not an imaginatiue bodie but his moste true bodie But the blinde man seeth not that either this creation is figuratiue or else it ouerthroweth transsubstantiation For to create is not to change one substance into another but to make a substance of nothing Secondly that Christ diuideth his bodie but to the godly receiuers Finally in the same Sermon he saith that all this mysterie is wrought by faith Haec quotie◠agimus c. So often as we do these things wee do not sharpen our teeth to byte but with a syncere faith we breake and deuide this holy breade To conclude this Chapter seeing M. Heskins hath laboured so well to proue that Christ onely not the priest doth consecrate and so often chargeth vs with slaundering them to make God the bodie of Christ I would demaunde wherefore the Bishop when he giueth them the order of Priesthood giueth them power to consecrate saying Accip◠potestatem consecrandi offerend◠pro vinit defunctis Take authoritie to consecrate to offer for the quick and the dead If the Priest cannot consecrat whereto serueth this power If the Priest take vpon him to consecrat Christ God and man howe are we charged with slaundering of them The ninth Chapter expoundeth the next text that followeth in Saint Iohn The text which he taketh vpon him to expound in this Chapter is this The Iewes stroue among them selues saying How can this fellowe giue vs his flesh to eat And first he sayth that they being carnall could not vnderstande the spirituall talke of Christe wherein as he saith truely so hee speaketh contrarie to him selfe For he will haue those words to be spokē carnally They could not vnderstand sayth he because they did not beleeue therefore they questioned how it might be euen as the Pseudochristians do How can the bodie of Christ be in the sacrament vnder so litle a peece of bread c. But the aunswere to all their questions is that they be don by the power of god And if you proceede to enquire of his will he hath declared it in these wordes the breade which I will giue is my fleshe not a fantasticall nor a mathematicall or figuratiue flesh but that same flesh◠that I will giue for the life of the worlde But if wee proceede to demaund further how he proueth that he will giue that flesh to be eaten with our mouth carnally in the sacrament then is he at a staye he can go no further Wee doubt not of the power of God we will extend his will no further then his worde For to eat the fleshe of Christe is not to eat it with our mouthes but with our hearts by faith as Augustine vppon the same text teacheth vs. Hoc est ergo manducare illam escam illum bibere ponum in Christo manere illum manentem in se habere Ac per hoc qui non manet in Christo in quo non manet Christus procul dubio nec manducat spiritualiter carnem eius nec bibit cius sanguinē licèt carnaliter visibiliter premat dentibus sacramentum corporis sanguinis Christie sed magis tantę rei sacramentum ad iudicium sibi manducat bibit This is therefore to eate that meate to drinke that drinke to abide in Christe and to haue him abyding in them And by this he that abydeth not in Christ and in whome Christe abydeth not out of doubt doth neither spiritually eat his flesh nor drinke his bloud although carnally visibly he presse with his teeth the sacrament of the bodie and bloud of Christ but rather he eateth and drinketh the sacrament of so great a thing to his owne condemnation Thus Augustine teacheth how the flesh of Christe is eaten and by whome and what difference betweene the flesh bloud of Christ and the sacrament thereof in all those points directly contrarie to the Papistes which affirme that the flesh of Christ is eaten with the mouth and that it is eaten of the wicked and last of all that the sacrament of the flesh of Christ his flesh is all one The tenth Chapter prouing against the aduersaries that the bodie of Christ may be is in moe places then one as once M. Heskins taketh occasion of the doubtful how of the Iewes to answer the proclaimers how that is how Christs body may be in a thousand places moe at once first he trifleth of the number
both of the sacrament and of the thing of the sacrament that is the bodie of Christ as the person of Christ consisteth of God man seeing Christ himselfe is very God ▪ and verie man Because euerie thing conteineth in it the nature and trueth of those thinges of which it is made but the sacrifice of the Church is made of two the sacrament and the thing of the sacrament that is the bodie of Christ therefore there is the sacrament and the thing of the sacrament This last sentence M. Hesk. hath not translated But he noteth three things in these words affirmed which the sacramentaries denie that is that the Church hath a sacrifice that therein is a sacrament which is the fourmes of bread and wine and that there is present the very body and bloud of Christ which he calleth the thing of the sacrament Concerning the tearme of sacrifice it is a stale quarrell whereby he meaneth the sacrifice of thankes giuing or the Eucharistie For the formes of bread wine that is as Maister Heskins meaneth the accidentes it is false he hath nothing tending to that end he saith Specie elementorum that is the kinde of elementes which is the substance and not the accidentes of bread and wine And for the presence heare his owne wordes in the same booke Escam vitae accepit poculum vitę bibit qui in Christo manet Cuius Christus habitator est Nam qui discordat a Chricto nec panem cius manducat nec sanguinem bibit etiamsi tanto rei sacramentum ad iudicium suę praesumptionis quotidie indifferenter accipiat He hath receiued the meat of life and drunke the cuppe of life which abideth in Christ in whom Christ dwelleth But he that disagreeth from Christ neither eateth his bread nor drinketh his bloud although he receiue euerie day indifferently the sacrament of so great a thing vnto the condemnation of his presumption This place is plaine against the corporall eating of Christe and M. Heskins wise distinction seeing the wicked by the iudgement of Prosper out of Augustine eate onely the sacrament that is bread and wine and not the bodie bloud of Christ which is not eaten but by faith The twentieth Chapter proceedeth vpon the same text by Saint Hilarie and Euthymius Hilarius is cited Lib. 8. de Trinitat Que scripta sunt c. Let vs reade those thinges that be written and let vs vnderstande those things that we shall read then shal we performe the dutie of perfect faith Such thinges as we learne of the naturall trueth of Christ in vs except we learne of him we learne foolishly and vngodly For he him selfe saith my flesh is meat in deed my bloud is drinke in deede He that eateth my fleshe and drinketh my bloud abideth in me and I in him There is no place left to doubt of the trueth of his flesh and bloud For now by the profession of our Lord himselfe it is verily fleshe and verily bloud And this beeing taken and dronken bring this to passe that Christ is in vs and we in Christ. Out of these wordes he noteth three thinges The first that the text is spoken of the sacrament conteyning the bodie and bloud of Christe of the veritie whereof there should be no doubt The second is the corporall receiuing of Christ in the sacrament The third is that thereby Christ is in vs and we in him To the first note this text is none otherwise spoken of the sacramēt as we haue often shewed then as the sacrament is a seale of this eating and drinking of Christes fleshe and bloud which is also without the sacrament And that we should not doubt of the trueth of his fleshe and bloud it is true we confesse he hath true flesh true bloud with the same doeth feede vs but that this flesh and bloud is conteined in the sacrament Hillarie saith not but Heskins Neither doeth he speake of any corporall receiuing of Christe in the sacrament which is the second note but seeing he dwelleth in all them that receiue him which is the thirde note there is no place for the corporal receiuing which the Papists confesse to be common to the wicked in whome Christ dwelleth not nor they in him But to proue the corporall receiuing he hath another place out of the same booke Si enim verè c. For if the WORDE was verily made flesh and we doe truely eate the worde made flesh in the Lordes meate how is he not to be thought to abide naturally in vs which being borne a man hath taken vpon him the nature of our flesh now inseparable hath admixed the nature of his flesh vnto the nature of eternitie vnder the sacrament of his fleshe to be communicated vnto vs. This with him is a plaine place and much adoe he maketh about this worde naturally by which he meaneth nothing else but truly for otherwise M. Heskins if he be in his right wittes wil confesse that the abiding of Christe in vs is not naturall nor after a naturall manner but spirituall and after a Diuine manner And although he spake plain ynough of the participation of his flesh vnder a sacramēt yet more euidently in the same booke in these wordes Si verè igitur carnem corporis nostri Christus assumpsit verè homo ille qui ex Maria natus fuit Christus est nosque verè sub mysterio carnem corporis sui sumimus per hoc vnum erimus quia Pater in eo est ille in nobis quomodo voluntatis vnitas asseritur cum naturalis per sacramentum proprietas perfectae sacramentum sit vnitatis If therefore Christe did verily take vpon him the flesh of our bodie that man which was borne of Marie was verily Christ and we doe verily receiue the fleshe of his body vnder a mysterie and thereby shall be one because the Father is in him and he in vs howe is the vnitie of will affirmed when the naturall propertie by a sacrament is a sacrament of perfect vnitie Here he saith we do verily eate the flesh of his bodie but if you aske how He aunswereth vnder a mysterie as before he said vnder a sacrament Therfore to take that absolutely as M. Heskins doth which of him is spoken but after a certeine manner as vnder a sacrament or a mysterie is a grosse abusing both of the authour and of the readers Euthymius is cited In Ioan. Caro mea c. My fleshe is meate in deede It is true meate or moste conuenient meate as which nourisheth the soule which is the moste proper part of man And likewise of the bloud or else he saide this confirming that he spake not obscurely or parabolically I maruel what Maister Heskins gayneth by this place Forsooth that this is no figuratiue speech but a plain speech signifying none otherwise then the wordes sound Well yet we must not cast away that which Euthymius saide
bloudied and wounded with a speare hath sent foorth founteines of bloude and water wholesome to all the world Here is much a doe the same bodie is in the sacrament which was crucified Wee knowe Christ hath no more bodies but euen that one that was crucifyed the same is eaten in the sacrament as in a mysterie significatiuely as the same Chrysostome in the same place doth testifie Quid enim appello inquit communicationem id ipsium corpus sumus Quid significat panis Corpus Christi Quid autem fiunt qui accipiunt corpus Christi non multa sed vnum corpus For what do I call it saith he a participation We are the verie same bodie What doth the bread signifie the bodie of Christ. What are they made that receiue the bodie of Christ not many bodies but one bodie Lo here the breade signifyeth the bodie of Christe which was crucified And the faithfull that receiue it are made the same bodie of Christ that was crucified but all this in a mysterie not carnally or corporally What reader of Cambridge he girdeth at that alledged obiectiōs of Duns against the carnall presence I knowe not Duns might frame or reherse more arguments against it then with al his subtilties he could aunswere but my thinke M. Hesk. should not enuie this practise when he himselfe hath neuer an argument nor authoritie almost out of the doctors but such as he hath of other mens gathering and not of his own reading as his manifold mistakins do declare beside wilfull corruptions and falsifications The three and twentieth Chapter endeth the exposition of this text by Theophylact Beda Of these two being both of the lower house the testimonie of Theophylactus maketh nothing for him the saying of Beda maketh much against him Concerning Theophylact let them that list read his sentence for I compt it superfluous to rehearse their testimony whose authoritie in this matter I will not stand to But because the opinion of carnall presence was not receiued in this church of England in the age of Beda nor long after I thinke it not amisse to consider his authoritie He writeth therefore in Ioan. Dixerat superiùs c. He had sayde before he that eateth my fleshe drinketh my bloud hath life eternall And that he might shewe howe great a difference is betweene corporall meate and the spirituall mysterie of his bodie bloud he added my fleshe is meate in deede my bloud is drink in deede Here Beda calleth the sacrament a spiritual mysterie of the bodie and bloud of Christ which although it be playne against the carnall presence yet M. Heskins would cloke it with a fonde definition of a mysterie to be that I wot not what which conteyneth couertly a thing not to be perceiued by sences or common knowledge and so the sacrament is a mysterie conteyning the verie bodie of christ Besides that he remembreth not that Beda calleth it not onely a mysterie but a spirituall mysterie I would wit of him what it is that Beda calleth a spirituall mysterie if he say the sacrament I would further knowe what he calleth the sacrament he will aunswere the formes of breade wine for so they determine forsooth Well then Christ would not shewe the difference of the spirituall foode of his flesh bloud which is the thing conteined but of the accidents of bread and wine from the corporall foode O foolishe conclusion of Beda or rather O false definition counterfet exposition of Hesk For Beda sheweth the excellencie of the spirituall mysterie of Christes bodie and bloud which is our spirituall foode aboue the corporall foode and neuer dreamed of M. Heskins mysterie The foure and twentieth Chapter beginneth the ex-position of the next text in the sixt of S. Iohn by S. Hillarie S. Augustine The text is He that eateth my fleshe and drinketh my bloud abydeth in mee and I in him For vnderstanding of this text he premiseth a destinction of two manners of abyding in Christ that is spiritually and naturally spiritually by right faith and sincere charitie as S. Cyrill doth teache and naturally by receiuing of Christes fleshe as S. Hillarie teacheth This distinction not being made by any doctour but deuised vpon occasion of termes vsed by the doctours to ouerthrowe the meaning of the doctours he pleaseth him verie much therein I haue shewed before that Hillarie by the worde naturally meaneth truelye that as Christ is truely ioyned vnto vs by taking on him our fleshe and we are truely ioyned to him by eating drinking his flesh vnder a sacrament and vnder a mysterie for both these termes of restreint he hath to shewe the manner of our eating to be sacramentall and mysticall not as M. Heskins would carnall and naturall so Christ is truely one with God not in vnitie of will only but in vnitie of Godhead in substance of diuinitie in essence of eternitie But let vs heare his owne wordes lib. 8. de Trinit Quod autem in eo c. But that we be in him by the sacrament or mysterie of his fleshe and bloud which is communicated vnto vs he testifieth him selfe saying And this world doth not nowe see mee but you shall see mee for I liue and ye also shall liue because I am in my father and you in mee and I in you c. But that this vnitie in vs is naturall he hath witnessed saying He that eateth my flesh and drinketh my bloud abideth in mee I in him For there shall no man be in him but in whome he shal be hauing onely his assumpted flesh in him who hath taken his By this place out of which he would buyld his destinction of naturall and spirituall abyding the same is manifestly ouerthrowne For the drift of that distinction as he confesseth is to shewe that Christe may abyde naturally where he doth not abyde spiritually as in the wicked But the place of Hillarie is plain that where this naturall vnitie is Christe abydeth eternally therefore this naturall vnitie is not in the wicked Thus while Maister Heskins harpeth greedily vppon the terme naturally for the naturall presence of Christes bodie he looseth his distinction and with all his naturall presence also For if his bodie be not naturally receiued of the wicked it is not naturally present in the sacrament as all Papistes do confesse And further that this natural vnitie is after a spirituall manner it appeareth by the last wordes of the sentence That he in whome Christ dwelleth hath onely the assumpted flesh of Christ in him But this must needes be after a spirituall manner as the holie and innocent fleshe of Christe is made oures therefore this naturall vnitie he speaketh of is not in that sense naturall that Maister Heskins immagineth but after a diuine and vnspeakable manner For otherwise Godly men haue fleshe of their owne yea and sinfull fleshe which is not of the singular substance of the fleshe of Christe though
fiftieth Chapter sheweth the minde of Iunencus Euseb. Emissen vpon the wordes of Christ. Iuuencus a Christian Poet is cited Lib. 4. Euang. Histor. Haec vbi dicta dedit palmis sibi frangere panem c. When he had thus said he tooke bread in his handes and when he had giuen thankes he diuided it to his disciples and taught them that he deliuered vnto them his owne bodie And after that our Lorde tooke the cuppe filled with wine he sanctified it with thankesgiuing and giueth it to them to drinke and teacheth them that he hath diuided to them his bloud and saith this bloud shall remitte the sinnes of the people Drinke you this my bloud Because this Poet doeth but onely rehearse the historie in verse without any exposition and interpretation and saith no more then the Euangelistes say I will not stand vpon him onely I will note the vanitie of Maister Heskins which like a young child that findeth miracles in euerie thing he seeth still noteth a plain place for Maister Iewel a plaine place for the proclaymer when either there is in it nothing for his purpose or as it falleth out oftentimes much against him Euseb. Emissen is cited Hom. 5. Pasc. Recedat omne c. Let all doubtfulnesse of infidelitie depart For truely he which is the auctour of the gifte is also the witnes of the trueth For the inuisible priest by secrete power doth with his worde conuert the visible creatures into the substance of his bodie bloud saying thus This is my bodie And the sanctification repeated take and drinke saith he this is my bloud This place hath beene often answered to be ment of a spirituall and not a carnall conuersion as diuerse other places out of the same homilie alledged by M. Hesk. himself doe proue First it foloweth immediately Ergo vt c. Therfore as at the will of our Lord sodenly commanding of nothing the height of the heauens the depths of the waters the wide places of the earth were in substantiall beeing euen so by like power in the spirituall sacramentes vertue is giuen to the word and effect to the thing Therefore how great and notable thinges the power of the Diuine blessing doeth worke and how 〈◊〉 ought not seeme to the too strange and impossible that earthly and mortall thinges are chaunged into the substance of Christ aske of thy selfe which now art borne againe into Christe Here saith M. Heskins he proueth the chaunge possible I graunt and with all sheweth what manner a chaunge it is euen such a one as is in regeneration namely spirituall The same is shewed in the other places following Non dubites quispiâ—â— c Neither let any man dout that by the wil of the Diuine power by the presence of his high maiestie the former creatures may passe into the nature of the Lordes bodie when he may see man himselfe by the workmanship of the heauenly mercie made the bodie of christ And as any man comming to the faith of Christ before the wordes of baptisme is yet in the band of the olde debt but when they are rehearsed he is forthwith deliuered from all dregges of sinnes So when the creatures are set vpon the holie altars to be blessed with heauenly wordes before they be consecrated by inuocation of the highest name there is the substance of bread and wine but after the wordes of Christe the bodie and bloud of christ And what maruell is it if those things which he could create with his word beeing created he can conuerte by his worde Yea rather it seemeth to be a lesse miracle if that which he is knowne to haue made of nothing he can now when it is made chaunge into a better thing Vpon these sayings Maister Heskins vrgeth the chaunge I acknowledge the chaunge and vrge the kinde or manner of chaunge to be spirituall according to the examples of baptisme regeneration Vnto these authorities hee annexeth a large discourse of transubstantiation and citeth for it diuers testimonies olde and newe what the olde are we will take paynes to viewe as for the younger sorte we will not sticke to leaue vnto him First Gregorie Nicene is cited Serm. Catech. de Diuin Sacram. Sicut antem qui panem videt quodammodo corpus videt humanum c. And as he that seeth bread after a certeine manner seeth a mans bodie because bread beeing in the bodie becommeth a bodie so that diuine bodie receiuing the nourishment of bread was after a certeine manner the same thing with that meate as we haue said beeing turned into the nature of it For thâ—t which is proper to all flesh we confesse to haue apperteined to him For euen that bodie was susteined with bread but that bodie because God the WORDE dwelled in it obteined Diuine dignitie Wherefore we doe nowe also rightly belieue that the bread sanctified by the worde of God is chaunged into the bodie of God the WORDE Maister Heskins after his vsuall manner translateth Quodammodo in a manner if not falsely at the least obscurely But that worde Quodammodo that is after a certeine manner looseth all the knotte of this doubt For euen as the bodie of CHRISTE was bread after a certeine manner because it was nourished with bread and bread was after a certeine manner the bodie of Christ euen so we beleeue that the sacramentall bread is after a certeine manner chaunged into the bodie of Christ that it may be the spirituall foode of our soules Ambrose is cited De his qui initian Cap. 9. Where Maister Heskins beheadeth the sentence for it is thus Prior enim â—ux quà m vmbra veritas quà m figura corpus authoris quà m manna de coelo For light is before the shadowe the trueth before the figure the bodie of the authour before manna from heauen Which wordes we may vnderstand howe he taketh the bodie of Christe that sayeth it was before manna namely for the effecte of his death and sacrifice perfourmed by his bodie But M. Heskins beginneth at these wordes Forte dicat c. Peraduenture thou mayst say I see another thing How doest thou assure me that I take the bodie of Christ And this remaineth for vs to proue Howe many examples therefore doe we vse that we may proue this not to be that which nature hath formed it but which the blessing hath consecrated and that there is greater force of blessing then of nature for by blessing nature it selfe is chaunged Moses helde a rodde hee cast it doâ—ne and it was made a serpent Againe he tooke the serpent by the tayle and it reâ—â—rueth into the nature of the rodde Thou seest therefore by the prophets grace the nature of the serpent and of the rodde to 〈◊〉 beene twise changed And after many exaÌ„ples Quod si c. If then the benediction of man was of so great power that is chaunged nature what say we of the very diuine consecration where the very wordes of our Lorde
be his owne substaunce as it is not appearing which is altogether vnchangeable and more inwardly and secretly higher then all the spirites which he hath created He rayleth vpon Oecolampadius for leauing out of S. Augustine that which maketh against him as though hee him selfe hath not an hundreth times done so as he chargeth him Although it is not to be thought that Oecolampadius vsed any fraud when he tooke as much as serued his purpose for which he alledged it and nothing folowed that was contrarie to it for all M. Heskins lowde crying out For Paule preached Christe by signifying in the sacrament which is called the body bloud of Christ bicause it is a sacrament thereof whereas his tong nor his parchment nor ynke nor sound of words nor figures of letters were no sacraments and yet he preached the same Christ by signifying in speaking writing and ministring the sacrament But besides this M. Heskins would haue vs note two things That the bread is sanctified and made a great sacrament and that it is sanctified and made by the inuisible worke of the holy Ghost The first he saith is against Oecolampadius Cranmer that say the creatures receiue no sanctification but the soules of men They meane that holinesse is not included in the creatures but consisteth in the whole action and so Augustine addeth to the consecration the due receiuing in remembrance of Christes death without which the bread is no sacrament But M. Heskins would learne what he meaneth by calling it a great sacrament and what the worke of the holy Ghost is in it If it please him to vnderstand the holy Ghost working inuisibly maketh it a greate mysterie of our saluation assuring our consciences that we are fed spiritually with the body and bloud of Christ as our bodies are corporally with bread and wine As for S. Iames his Masse and other such maâ—king disguisings I will not vouchsafe to aunswere being meere forgeries and counterfetings But howe S. Augustine did expound these wordes M. Heskins if he durst might haue cyted this place Contra Adimantum Nam ex eo quod scriptum est sanguinem pecoris animam eius esse prÄ™ter id quod supra dixi non ad me pertinere quid agatur de pecoris anima possum etiam interpretari praeceptum illud in signo esse positum non enim Dominus dubitanit dicere hoc est corpus meum cum signum daret corporis sui For of that which is written that the bloud of a beast is the life thereof beside that which I said before that it pertaineth not to me what becommeth of the life of a beast I may interprete that commandement to be giuen in a signe for our Lord doubted not to say this is my body when he gaue the signe of his body This place is plaine and will not suffer M. Heskins glose that the accidents are called a signe of his body for then it is nothing like to the text which he compareth to this bloud is the life of the beast Let this place expound Augustine when so euer he nameth the sacrament the body of Christ. The fiue and fiftieth Chapter tarieth in the exposition of the same wordes by Chrysostome and Sedulius Chrysostome is cyted In 26. Math. Hom. 83. Credamus vbique c. Let vs beleeue in euery place neither let vs resist him although it seemeth to be an absurde thing to our sense and to our cogitation which is saide Let his word I beseech you ouercome both our sense and our reason which thing let vs do in all matters and specially in mysteries not looking vpon those things only which lye before vs but also holding fast his wordes For we can not be deceiued by his wordes but our sense is most easie to be deceiued they can not be false but this our sense is often and often deceiued Therefore bicause he hath saide This is my body let vs be held with no doutfulnesse but let vs beleeue and throughly see it with the eyes of vnderstanding Here M. Heskins noteth that it passeth not reason to make present a figure of his body as though the mysterie of the sacrament were nothing but a figure of his body Secondly that Chrysostome willeth Christes wordes to be vnderstanded as they be spoken No doubt but he would haue them to be vnderstoode as they were meant by Christe and that is spiritually for which cause he willeth vs to beholde the matter with the eyes of our vnderstanding and by faith And whereas M. Heskins doth further alledge this Doctours wordes In Marc. 14. Hom. 51. Qui dixis c. He that saide This is my body did bring to passe the thing also with his worde We confesse he did so but thereof it doth not followe that al figure is wiped away as he saith neither is there any plaine place for the proclamer or in any thing that followeth in the same Homely Quando igitur c. When then thou seest the Priest giue the body thinke not the hand of the Priest but the hand of Christe is put foorth vnto thee Surely in these wordes we must either say that the Priestes hande is transubstantiated into the hande of Christ or else we must acknowledge a figuratiue speach It followeth in Chrysostome for more persuasion Qui enim maius c. For he that hath giuen a greater thing for thee that is to say his life why will he disdaine to deliuer his body to thee Let vs therefore heare both Priestes and other howe great and how woonderfull a thing is graunted to vs Let vs heare I pray you and let vs tremble he hath deliuered his flesh vnto vs him selfe offered hath he set before vs What satisfaction therefore shall we offer when after we are nourished with such a foode we doe offend When eating a lambe we are turned into woolues when beeing satisfied with sheepes flesh we rauine as lyons M. H. noteth that here be termes to plaine for figuratiue speaches yet in spite of his nose he must coÌ„fesse al this speach to be figuratiue or else he must make Chrysost. Authour of grosse absurdities I will only speak of one which is most apparant Chrysost. saith it is a greater matter that Christ gaue his life then that he giueth his body Let me aske him this question Doth hee giue a dead body in the sacrament or a liuing If hee giue a liuing body hee giueth his life in the sacrament and then howe is it lesse when hee giueth both his life and his body But Chrysostome meaneth that he suffered death which is a greater matter then that he giueth vs his body in the sacrament for that is a memoriall of his death and receiueth all the vertue from his death so the giuing of his life is a greater matter then the giuing of his body in the sacrament for the was in acte this in mysterie But let vs followe M. Hes. The sacrament is a wonderful thing
Prosper Hoc est quod dicimus c. This is that we say that by all meanes we labour to proue that the sacrifice of the Church is made of two thinges consisteth of two thinges the visible forme or kinde of the elementes and the inuisible flesh and bloud of our Lorde Iesus Christe both of the sacrament and of the thing of the sacrament that is the body of Christe c. This visible forme Maister Heskins will haue to be the accidentes onely then hee will haue a sacrifice whereof one part by his owne interpretation is bare accidentes without a subiect and thirdly that it is the body of Christe corporally receiued But let vs heare not Prosper an vncertaine Authour but Augustine him selfe declare these thinges vnto vs in Ioan. Tr. 26. Huius rei sacramentum id est vnitatis corporis sanguinis Christi alicubi quotidie alicubi certis interuallis dierum in Dominica mensa prÄ™paratur de mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps suerie The sacrament of this thing that is of the vnitie of the bodie and bloud of Christe in some places daily in some places with certaine distaunces of dayes is prepared in the Lordes table and from the Lordes table is receiued of some persons to life and of some to destruction But the thing it selfe whereof it is a sacrament is life to euery man and destruction to no man who so euer shall bee partaker of it Nowe iudge whether S. Augustine esteemeth the sacrament to bee onely accidentes and the thing of the sacrament to bee a bodily presence whiche the wicked can not bee partakers of or whether the wicked receiue nothing but the accidents to their destruction seeing they receiue the sacrament but not the thing of the sacrament Chrysostome the second barron named in this Chapter is cited in dictum Apost Nolo vos igno Dixi enim quod c. For I saide that the trueth must haue a certaine excellencie aboue the figure Thou hast seene concerning baptisme what is the figure and what the trueth Go to I will shewe thee also the tables and the communion of the sacramentes to be described there if thou wilt not againe require of me the whole but so requirest these things that are done as it is meete to seâ— in shadowes and figures Therefore bicause he had spoken of the sea and of the cloâ—d and of Moses he added moreouer And they all did eate the same spirituall meate As thou saith he comming vp out of the lâ—uer of the waters camest to the table so they also coÌ„ming vp out of the sea came to a newe and wonderfull table I speake of Manna And againe as thou hast a wonderfull drinke the wholesome bloud so had they also a wonderfull nature of drinke Here Maister Heskins gathereth that our drinke is the wholesome bloud of Christe which we confesse spiritually receiued as it was of the Fathers likewise to proue that by the table he meant the body of Christ he citeth an other place Sicut autem c. Euen as he saide that they all passed through the sea so he prefigured the nobilitie of the Church when he saide They did all eate the same spirituall meat He hath insinuated the same againe for so in the Church the rich man receiueth not one body the poore man an other nor this man one bloud and that man an other Euen so then the rich man receiued not one Manna and the poore man an other neither was this man partaker of one spring and that man of a lesse plentifull Not content with this he addeth another sentence out of the same Homely Sed cuius gratia c. But for what cause doth S. Paule make mention of these thinges For that cause which I tolde you at the first that thou mayest learne that neither baptisme nor remission of sinnes nor knowledge nor the communion of the sacraments nor the holy table nor the fruition of the body nor the participation of the bloud nor any other such thing can profite vs except we haue a right life and a wonderfull and free from all sinne Heere Maister Heskins gathereth that Christes bodye and bloud may bee receiued of wicked men but eyther hee must vnderstand Sainte Chrysostome speaking of the sacramentes by the name of the thinges whereof they be sacramentes or else hee will fall into a great absurditie for he saith forgiuenesse of sinnes shall not profite by which he meaneth the ceremonie of absolution and not the forgiuenesse of God in deede Againe he must note an hyperbole or ouerreaching speach in this sentence or else whom shal the body and bloud of Christ profite when no man is free from sinne But we yet must heare a sentence or two more out of Chrysostome in 1. Cor. 10. Hom. 23. Quae autem c. Those thinges that followe doe signifie the holy table For as thou eatest the Lordes body so did they eate Manna And as thou drinkest his bloud so did they drinke water out of the rocke But here Maister Heskins playes his old part for he leaueth out that which following immediately expoundeth Chrysostome contrarie to his purpose Quamuis in sensu quae dabantur perciperentur spiritualiter tamen dabantur non secundùm naturae consequentiam sed secundùm muneris gratiam cum corpore etiam animam in fidem adducentem nutriuit Although those thinges that were giuen were perceiued by sense yet were they giuen spiritually not according to the consequence of nature but according to the grace of the gift bringing into faith he nourished the soule also with the body By these words it is most euident that Manna and the water were not bare figures or corporall foode onely but also foode of the soule through fayth howe so euer Chrysostome in other places speaketh of them as figures and as corporall food and in those respectes preferreth our sacramentes before them But let vs heare the last sentence Qui enim illa illis c. For he which gaue those things vnto them euen he hath prepared this table And euen he him selfe brought them through the sea and thee through baptisme And to them gaue Manna and water and to thee his body and bloud Vpon all these places of Chrysostome Maister Heskins reasoneth that the Fathers onely receiued a figure and we the veritie or else there were no difference if we both receiue a veritie spiritually and a figure outwardly I haue shewed the difference before to be not in the substance or vertue but in the manner of reuelation which was to them obscure to vs cleere to them in expectation of that which was to come to vs in assuraunce of that which is fulfilled namely the redemption by Christes death For Iesus Christe was the Lambe slaine from the beginning of the worlde and the onely foode that came
Christ none but Christ is to be followed we must then obey and doe that whiche Christ did and which he commanded to be done Here Maister Heskins noteth that Christ is the sacrifice I answere euen as the bread is his bodie the wine his bloud But that Christ commaunded the Church to offer this sacrifice in remembrance of him he teacheth plainely saith M. Heskins Yea sir but where doth he teach either plainely or obscurely that the Masse is a sacrifice propitiatorie for the quicke and the dead which is the matter in question And not the name of sacrifice vsed by Cyprian vnproperly figuratiuely meaning a remembrance and thankesgiuing for the onely once offered sacrifice of Christe But let vs heare his words Quod si nec minimia c. If it be not lawful to breake the least of the Lordes commaundements how much more is it not lawful to infringe or breake things so greate so weightie so apperteining to the very sacrament of the Lords passion and our redemption or by mans tradition to chaunge it into any other thing then is ordeined of God For if Iesus Christ our Lord and God be himselfe the high Priest of God the father and he himselfe first did offer sacrifice and commanded this to be done in his remembrance that Priest supplyeth the roome of Christ truly which followeth that which Christ did And then he offereth a true full sacrifice in the Church to God the father if he so begin to offer as he hath seene Christ him selfe to haue offered Here M. Hesk. reproueth our ministration in two points First for that we minister with wine alone contrarie to Christes institution But when he can proue that Christ added water to his cup of wine we will grant it to be a breach of his institution and not before Secondly he reasoneth if it be so greate a matter to take away wine or water from the ministratioÌ„ it is much greater to take away Christes body there fro but it is as false that we take away his bodie as it is true that they take away his bloud Now concerning the tearme sacrifice vsed by S. Cyprian his wordes in the same Epistle declare plainely that he vsed it as I said before vnproperly Et quia passionis eius mentionem insacrificijs omnibus facimus passio est enim Domini sacrificiumâ— quod offerimus nihil aliud quà m quod ille fecit facere debemus And because we make mention of his passion in all our sacrifices for the sacrifice which we offer is the passion of our Lord we ought to do nothing but that he hath done By this you see that the sacrifice is Christe euen as it is the passion of Christe that is to say a sacramentall memoriall of Christes body and of his passion not otherwise But Maister Heskins taking occasion of the former saying of Cyprian by him cited rayleth at his pleasure vpon the author of the apologie for saying the contention betweene Luther and Zwinglius was about a small matter And so it was in deede in comparison of these cheefe and necessarie pointes of religion in whiche they did agree And if you make the moste of it yet was it no greater then the matter of rebaptising wherein Cyprian his authour dissented from Cornelius Bishop of Rome Neuerthelesse Maister Heskins returning to vrge the image of the sacrifice set foorth in Melchisedeches feast of bread and wine bringeth in Tertullian Contra Marcion Ita nunc sanguinem suum in vino consecrauit qui sunc viâ—â—um in sanguine figurauit So now he hath consecrated his bloud in wine which then figured wine in bloud He quoteth not the place least his falsification might appeare For first he applyeth this figure to Melchisedech which Tertullian doth to Iuda and translateth Vinum in sanguine figurauit He figured wine in his bloud whereas Tertullian speaking of the blessing that Iacob gaue to Iuda that he should wash his garment in the bloud of the grape sayeth he figured wine by bloud that is by the name of bloud of the grape he meant figuratiuely wine As for the name of consecration in the true sense thereof we neither abhorre nor refuse to vse But he hath neuer done with Melchisedeches bread wine when all commeth to all Christ offred neither bread nor wine as they say Yet M. Heskins affirmeth if he wold abide by it that Christ offred bread wine in verity But if you aske him whether he mean bread and wine in truth and veritie he will say no verily so M. Hesk. veritie is contradictorie to truth To draw to an end he citeth Ambrose In praefatione Missae in coena Do. Christus formam sacrificij perennis instituens hostiam se primus obtulit primus docuit offerri c. Christ instituting a fourme of perpetuall sacrifice first offered himselfe for a sacrifice and first taught it to be offered But where Maister Heskins founde this authority I leaue to all learned men to consider when there is not such a title in all the workes of Saint Ambrose that are printed new or olde Therefore whether he fayned it him selfe or followed some other forger he sheweth his honest and faithfull dealing But if we should admitte this testimonie as lawfull whereas it is but a counterfete yet vnderstanding howe the auncient wryters abused the name of sacrifice for a memoriall of a sacrifice and not for a propitiatorie sacrifice it helpeth Maister Heskins nothing at all Saint Ambrose himselfe very improperly vseth the name of Hostia or sacrifice as De Virgine Lib. 1. Virgo matris hostia est cuius quotidiano sacrificio vis diuina placatur A Virgine is the hoste or sacrifice of her mother by whose daily sacrifice the wrath of God is pacified If Maister Heskins coulde finde thus muche in Saint Ambrose for the sacrifice of the Masse he would triumph out of measure that he had found it a propitiatorie sacrifice euen for the quicke and the dead and that those wordes of Christe doe this in rememembraunce of me were expounded of the Fathers for offer a sacrifice propitiatorie But who so listeth to heare the trueth neede not to bee deceiued in the word of sacrifice and phrase of offring vsed by the olde writers which was not properly but figuratiuely c sometimes abusiuely For further instruction of consecration and oblation he sendeth his Reader backe to the 2. book 41. Chapter to the end of the book For the rest vnto the 1. booke 33. Chapter to the end of that booke And euen in the same places shall the Reader finde mine answere The foure and thirtieth Chapter sheweth the vse of the Masse vsed and practised by the Apostles It is maruell the Apostles were such great sayers of Masse and yet neuer make one worde mention of it in all their writinges But we must see what Maister Heskins can picke out of them And first he maketh another diuision of his Masse into inward
it therefore followe that all or the moste priestes doe vnderstand them whereof a great number can neither conster the Latine of their masse nor of those bookes And generally it may be said that they all vnderstand them not because these writers themselues doe not agree in the interpretation of them The thirde he saith is A plaine lie that in the Masse they make no mention of Christes death whereas the Masse setteth forth the death of Christe more liuely then the new communion For with great outcries he saith that there is mention of his death where it is saide The day before he suffred and The bloud of the new Testament that it shed for you and beeing mindfull of his passion resurrection c. and do this in remembrance of me Here is all the preaching of Christes death that he can finde in the Masse But seeing he grateth vpon the wordes No mention of his death Which was not the Bishops meaning but no profitable mention to the institution of the people who vnderstand nothing although there were neuer so long a sermon of Christes death in Latine yet I say he hath not shewed the death of Christe once mentioned in the Masse I say not by implication but in fourme of wordes whereof he taketh aduauntage to charge the Bishop of a lie But how open plaine lowd impudent a lie it is that The Masse setteth foorth the death of Christ more liuely then the new communion as he termeth it I will not in one worde goe about to confute least I should acknowledge any neuer so small shew of trueth to be in it The fortieth Chapter treateth of priuate Masses as the proclaymer termeth them and solueth his arguments Maister Heskins first rehearsing the Bishoppes Arguments against the priuate Masse first maketh this generall aunswere to them al that they proue it is lawfull for the people to receiue with the Priest but not that it is necessarie And first he chargeth him with falsifying of Hierome In 1. Cor. 11. That the supper of the Lorde must be common to all the people for Christ gaue his sacraments to all his disciples that were present Where saith Maister Heskins he hath left out this worde equally by whiche is meant that poore men haue as good right to the sacrament as riche men but not that it is necessarie that all men present at Masse should receiue with the priest In deed the words of Hierome are these Conuenientibus c. Iam non est Dominica sed humana quando vnâ—s quis quae tanquam caenam propriam solus inuadis alij qui non obtulerit non impereit Ita vt magis propter saturitatem quà m propter mysterium videamini conuenire Caeterùm coena Dominica omniâ—us debes esse communis quia ille omnibus discipulis suis qui aderant Ä™qualiter tradidit sacramenta Coena auteÌ„ ideo dicitur quia Dominuâ— in coena tradidit sacramentum Item hoc ideo dicit quia in ecclesia conuenientes oblationes suas separatim offerabant post communionem quae cunque eis de sacrificijs supersuissent illic in Ecclesia communem coenam coÌ„medentes pariter consumebant Et alius quidem esurit c. Quicumque non obtulisset non communicabat quira omnia soli qui obtulerunt insumebant When you come together c. Nowe is it not the LORDES supper but a mannes supper when euerie one falleth to it alone as it were his owne supper and giueth no parte to another which hath offered nothing so that you seeme to come together rather to fill your bellies then for the mysteries sake But the Lordes supper ought to be common to al men because he deliuered his sacramentes to all his disciples that were present equally And it is therefore called a supper because the Lorde at supper deliuered the sacramente Also he saith this therfore for that when they came together in the Church they offered their oblations seuerally and after the communion whatsoeuer was left to them of the sacrifice euen there in the Church eating a common supper they consumed it together And one truely is a hungred whosoeuer had not offred did not communicate because they that had offred consumed all alone By this let the Reader iudge what falsifying the proclaymer vsed and whether Hierome that condemned seuerall communions of riche men would allowe a singular partaking of the priest alone An other reason he hath of baptisme whiche though it be common to all men and that two speciall times in the yeare were appointed for the ministration thereof yet it may be ministred alone But the example is nothing like for it was alwayes lawfull and often vsed to baptise singuler persons at all times so was it neuer of the Lordes supper because the mysterie that S. Paul speaketh of 1. Cor. 10. Many partaking of one bread cannot bee expressed when one priest receiueth alone The third reason he bringeth is a counterfet decree ascribed to Fabianus of Rome 242. yeres after Christe that people should receiue thryse in the yere which had beene needlesse if they receiued so often as the priest saide Masse In deede the impudent forgerie of this decree is manifest when two hundred yeares after Fabianus the people of Rome as both Saint Augustine and Saint Hierome do write and Maister Heskins cannot denye receiued the communion euery day As for the decree of once a yere receiuing I knowe not when it was made but wicked it was whensoeuer it was made But Chrysostome I wene doth make much for priuate Masses for he writeth but Maister Heskins dare not tell where for shame Nonne per singulos dies offerimus offerimus quidem sed ad recordationem facientes mortis eius Do wee not euery day sayth hee make oblation we offer in deede but doing it to the remembrance of his death This question of Chrysos is but an obiection of the vsual phrase of offering which he expoundeth to be nothing else but a celebration of the remembraunce of Christs death and therfore in the end of that discourse for a full resolution he setteth down Non aliud sacrificium sicut Pontifex sed id ipsum semper facimus magis autem recordationem sacrificij operamur Wee offer not another sacrifice as the holie priest but the same alwayes but rather wee make the remembraunce of that sacrifice This correction sheweth what he meaneth by the name of sacrifice And whereas Maister Heskins vrgeth that they ministred dayly none were bound but priests to communicate aboue thrise in the yere he concludeth the priest receiued oftentimes alone But he playeth the papist notably in taking rather then begging two principles one that the people were not bounde which hee is not able to proue another that there was but one Priest in a church whereas at that time commonly there was but one church in a citie in which were many priestes which by his owne confession were bound to receiue as often as
or of any mans meanly learned and therfore I will not vouchsafe such a grosse counterfet of any answere The rest of the Chapter beeing spent in rayling I will answere with silence concluding that as here is little for sole receiuing conteined in this Chapter so for priuate Masse here is nothing at all The two and fortieth Chapter proueth the trueth of those matters of the sacrament by that it hath pleased God to confirme the same with miracles First M. Hesk. compareth himselfe with Helias which challenged the Priests of Baal to shewe a miracle so he challengeth the Lutherans and sacramentaries to bring forth first some miracle But he could neuer heare of any sauing one and that was of Luther which he reporteth of himselfe as he saith in his Booke of the priuate Masse and as Prateolus sayeth in his Booke De Missa Angulari but where it is written I could neuer yet finde though I haue made some searche for it Luther reporteth that the Diuell awaked him out of his sleepe at midnight and disputed with him that the priuate Masse is horrible idolatrie c. For any thing that I can perceiue by the wordes cited by Maister Heskins there is no miracle at al spoken of by Luther but only he confesseth what inward temptations of Sathan he susteined for saying priuate Masse by the space of 15. yeares together Which the Papistes after their accustomed synceritie doe interprete as though he boasted of a miracle as though he were persuaded by the diuell to forsake the priuate Masse as a thing abominable But Luther in deede in this booke written against the priuate Masse vtterly reiecteth all miracles that are alledged to mainteine false doctrine contrarie to the worde of God and namely those miracles that are reported to haue beene done to confirme the credite of the priuate Masse which either were feigned as a great number were or else wrought by the sleight of Sathan to establish idolatrie as in all Heathen nations the diuell hath thus wrought miracles to confirme the people in their errours Thus therefore we are to iudge of miracles that they are euen as the doctrine for which they are alledged so that if Maister Heskins can not proue his priuate Masse and other heresies by scripture they will be made neuerthelesse by miracles But let vs heare in order what worshipful miracles he alledgeth First a feigned fable out of a counterfet writer called Amphilochius that a Iewe sawe in Saint Basils hand a childe diuided Then a tale out of Vituspatium of as good authoritie as Legenda Aurea that the sacramente was turned into bloudie fleshe to a doubting olde man Next out of Optatus Libro 2. Contra Donat. That dogges after they had eaten the sacrament caste vnto them by the Donatistes ranne madde and werried their Maisters Which last might be a true iust punishment of God against the Donatistes for their heresie yet proueth it not that the dogges did eate the body of Christe which God forbid that any Christian man should thinke Another miracle is reported by S. Augustine Lib. 22. De ciuitate Dei Cap. 8. That one of his priestes saying Masse in a house that was molested with the power of the diuell deliuered the house from such disquietnesse This belike is alledged for the priuate Masse But that proueth nothing For Augustine in that place nameth no Masse he saith he offered there the sacrifice of the bodie of Christe praying that the house might be deliuered from that molestatioÌ„ and so it came to passe Now it is nothing credible that he offerâ—d that sacrifice alone but that the owner of the house and all his familie did there communicate with him and therefore here is nothing to helpe the priuate Masse in this miracle Next vnto this interlacing certeine sentences of Bernarde of the vertue of the sacrament he returneth to miracles and then telleth a tale out of Paule the Deacon of a noble woman of Rome for whom S. Gregorie by prayer turned the sacramental bread into the fourme of A very bloudie fleshly litle finger A faire miracle I promise you but if it had beene true Gregorie that was so light of credite to beleeue and report so many miracles would haue written it him selfe But Gregorie though otherwise full of superstition was not yet come to the carnall manner of presence Two miracles are rehearsed of his reporte one of a prisoner that was deliuered out of his chaynes when Masse was saide for him by his wiues procurement supposing he had ben dead Gregorie in deede speaketh of sacrifices whiche perhaps were prayers and not the Masse But if he speake of that prophanation of the sacrament that in his time tooke some strength to offer it for the dead yet he speaketh of another maner of offring then the Papistes vse For thereof he saith in the same place as Maister Heskins confesseth Hinc ergo c. Of this decree brethren gather you certeinely how great a band of conscience in vs the holie sacrifice offered by our owne selues is able to loose if beeing offered for another it could in another loose the bandes of the body These wordes declare the sacrifice was such as euerie one might offer for himselfe which coulde not be the sacrifice of the Masse which only the priest offereth The last miracle is of Agapetus that by giuing the sacrament to a dumb man restored him to his speech Admitting this to be true it maketh nothing for the carnal manner of presence which the Church of Rome at that time had not receiued And although such miracles might now be wrought by Papistes we would giue no more credite vnto them then they could winne by Gods worde for so we are taught by God him sefe Irenaeus a moste auncient writer of great credite testifieth Lib. Cap. 9. that Marcus the heretike by his sorcerie caused the wine in the cup at his ministration to appeare purple and redde like bloud that the people might thinke that Christ dropped his bloud into his cup through his prayer likewise he wrought so cunningly that he multiplied the wine so that out of a litle cruse he filled a great pot so ful that it ranne ouer But the Church of God was not moued by these lying miracles to giue credite to his false doctrine or to think that he had the bloud of Christ in his challice for all that counterfet shewe of bloud which he made no more wil we beleue the Papistes pretending miracles coÌ„trarie to the word of god And as for diuers of these miracles which he alledgeth to confirme the dignitie of the Masse they were done or at least said to be done before the Masse was throughly shapen and therfore if they be true yet they confirme not the doctrin of the Masse which was afterward inuented Finally wheras he vrgeth the proclaymer to bring one miracle for the confirmation of his religioÌ„ although it were an easie matter to bring foorth many signes of
defile my name what so euer they sanctifie to me I am the Lorde Say to them and to their families Euery man that is of your seede and commeth to the holy things what so euer the children of Israel shall sanctifie vnto the Lord and his vncleannesse be vpon him that soule shall be rooted out of my presence I am the lord Such threatnings are set foorth against them that only come to those thinges that are sanctified by men But what shall a man say against him which dare be bolde against so greate and such a mysterie For looke howe much greater a thing then the temple is here according to the Lords saying by so much the more greeuous and fearefull it is in the filthinesse of his soule to touch the body of Christ then to touch Rammes or Bulles for so the Apostle hath saide wherefore he that eateth the bread and drinketh the cup of the Lorde vnworthily shall be guiltie of the body and bloud of the Lorde But more vehemently and also more horribly he doth set foorth and declare the condemnation by repetition when hee saith Let euery man examine him selfe and so let him eat of this bread and drinke of this cup. For he that eateth and drinketh vnworthily eateth and drinketh his condemnation not discerning the Lordes body If then he that is onely in vncleannesse and the propertie of vncleannesse we learne figured in the lawe hath so horrible a iudgement howe much more he that is in sinne and presumeth against the body of Christ shall draw vnto him selfe horrible iudgement First I will note M. Heskins falsifications which are two the one as it seemeth partly of ignoraunce of the Greeke tong partly of greedinesse to drawe Basils wordes to his vnderstanding for where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heere is a thing or one greater then the temple he turneth it looke howe much greater this is then the temple as though hic which is an Aduerbe were a Pronoune The other is altogether of malitious corruption for he translateth his Latine Contra corpus Christi audet which is He dareth presume against the body of Christe hee translateth it Hee dareth to presume vpon the body of Christ as though he receiued the body of Christe Nowe he noteth two differences in these wordes of Basil the one of the sacrifices of the olde lawe which were Bulles and Rammes the other of the newe lawe which is the body of Christ. But in the wordes of Basil there is no mention of any sacrifice of the newe lawe onely he compareth the ceremonies of the olde lawe with the heauenly part of the sacrament of the newe Testament which we confesse to be the body and bloud of Christ. The second difference is the vncleannesse of the lawe made vnworthie partakers of the sacrifices but deadly sin maketh men vnworthie receiuers of the body of Christe Yet hath Basil no such wordes of receiuing the body of Christ by wicked men Onely he denounceth their grieuous punishment that presume against the body of Christ when with vnreuerence and vnrepentance they presume against such and so high a mysterie as the blessed sacrament is and this is the plaine sense of his wordes without any cauilling If M. Heskins will vrge their touching of the body of Christ it is a very nice point and must either be referred to a figuratiue speach or else it will breede infinite absurdities Basils mind is plaine the wicked ought not to presume to touch the blessed sacrament which after a certaine manner of speaking is the body of Christe But he annexeth an other place of Basil Dominê° dicens c. The Lorde saying Here is one greater then the temple teacheth vs that he is so much more vngodly that dare handle the body of our Lorde which hath giuen him selfe for vs to be an oblation and offering of sweete sauour by howe much the body of the onely begotten sonne of God exceedeth Rammes and Bulles not in reason of comparison for the excellencie is incomparable This place saith Maister Heskins proueth well that the receiuer of the sacrament receiueth the body of the onely begotten sonne of God and not a bare figure for else howe should hee sinne incomparably by receiuing vnworthily I aunswere hee sinneth incomparably not bicause he receiueth the body of Christe vnworthily but bicause the body of Christe being offered vnto him to be receiued he doth contemne it refuse it most vnthankfully and iniuriously Againe Basil doth here compare the outward signes or elements of the old sacrifices with the thing represented and offered by our sacrament the like speaches he hath of Baptisme But that you may heare him saith Maister Heskins by most plaine wordes teach that the body of Christe is receiued of euill men hearken what he saith de baptism lib 1. cap. 3. Si verò is qui c. If he that for meate offendeth his brother falleth from charitie without the which both the workes of great giftes and iustification do nothing auayle What shall a man say of him which idly and vnprofitably dare eate the body and drinke the bloud of our Lord Iesus Christ But M. Heskins to make it seeme more plaine on his side hath cut off those wordes which doe plainly declare that Basil speaketh not of wicked men that are voyde of the spirite of God but of such as be not zealous and earnest ynough to practise mortification reuocation therefore it followeth immediatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thereby much more greeuing the holy spirite which wordes being added to the former doe plainely testifie that Basill speaketh not of wicked and vngodly persons but of the faithful in whom the spirite of God was and yet they had not so great care of profiting in newnesse of life as they ought to haue For against the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idly and vnprofitably he opposeth afterwarde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly and effectually so that those Aduerbes idly and vnprofitably are spoken in comparison and not simply as if he saide they take nothing such paines in mortification as they should they profite nothing in comparison that they might by the Lordes body which labour not to be renewed according to his spirite and as he saith they grieue the spirit of God whereby they are sealed to eternall life when they doe not with more earnestnesse and profite come to the Lordes table The second Authour Hierome is cited in Psal. 77. Haec de his c. These wordes are spoken of them which forsooke GOD after they had receiued Manna For nowe in the Church if any man be fed with the flesh and bloud of Christ and doth decline to vices let him knowe that the iudgement of God doth hang ouer him as Paule the Apostle saith He that shall take the body and bloud of our Lorde vnworthily shall be guiltie of the body and bloud of our Lorde I maruell what Maister Heskins meaneth to alter the wordes of Hierome for he
and that the puritie of so greate grace shoulde not make a dwelling for it selfe in vnworthie persons I am verie wel content that this place shal determine the controuersie betweene vs Cyprian sayeth the maiestie of GOD doth neuer absent it selfe from the sacramentes but either hee worketh saluation or damnation by them as well in baptisme as in the Lords supper for hee speaketh of both in the plurall number And seeing infidels and wicked persons cannot bee partakers of the spirite of Christe it followeth they cannot bee partakers of the bodie of Christe for Christ his bodie is neuer separate from his spirite But Augustine contra Crescen is alledged the place is not quoted but it is lib. 1. Cap. 25. Quid de ipso corpore c. What shall wee saye euen of the bodie and bloude of our Lorde the onely sacrifice for our health Although the Lorde him selfe doeth saye Except a man doe eate my fleshe and drinke my bloud he shall haue no life in him doeth not the Apostle teache that the same is made hurtfull to them that vse it amisse For he sayeth whosoeuer shall eate the breade and drinke the cuppe of the Lorde vnworthily shal bee guiltie of the bodie and bloud of the Lorde But it followeth imediately Ecce quemadmodum obsint diuina sancta malè vtentibus Cur non eodem modo baptismus Behold how diuine and holy things do hurte them that vse them amisse why not baptisme after the same manner By which woordes it appeareth that Augustine speaketh of the sacrament and not of the thing signifyed by the sacrament For he compareth baptisme ministred by heretikes with the Lordes supper vnworthily receiued which comparison cannot stande except you vnderstande the outwarde parte of the sacrament in bothe Baptisme is ministred by heretikes that is to say the outwarde sacrament of baptisme the bodie of Christe is receiued vnworthily to destruction that is the outwarde sacrament of the bodie of Christe for as wee heard in the last Chapter Res ipsa sacramenti the thing it selfe of the sacrament is receiued of euery man to life of no man to destruction whosoeuer doth receiue it The fiftieth Chapter sheweth the vnderstanding of the same â—ext by Effrem Primasius Effrem is cited in tract de die Iudicij Si procul a nobis est Siloe c. If Siloe whither the blinde man was sent be farre from vs yet the precious cuppe of thy bloude full of light and life is neere vs beeing so much neerer as hee is purer that commeth vnto it This then remayneth vnto vs O mercifull Christ that being full of grace and the illumination of thy knowledge with faith and holinesse wee come to thy cuppe that it may profite vs vnto forgiuenesse of sinnes not to confusion in the day of iudgement For whosoeuer being vnworthie shall come to thy mysteries hee condemneth his owne soule not cleansing himselfe that hee might receiue the heauenly king and the immortall brydegrome into the moste pure chamber of his brest For our soule is the spouse of the immortall bridegrome and the heauenly sacramentes are the couple of the marriage For when wee eate his bodie and drinke his bloude both hee is in vs and wee in him Therefore take heede to thy selfe brother make speede to garnish continually the chamber of thine heart with vertues that hee may make his dwelling with thee with his blessed father And then thou shalt haue praise glorie and boasting before the Angels and Archangels with great ioy and gladnesse thou shalt enter into Paradise This saying being directly contrarie both to the corporall manner of eating and drinking the body and bloud of Christe and also to that absurde opinion that the wicked receiue the body of Christe Maister Heskins is not ashamed not onely to alledge it as making for him but also tryfleth off the nearnesse of the bloud of Christe which hee sayeth wee denye when wee affirme Christe to bee alwayes in heauen As though the bloude of Christe cannot purge and clense vs except it come downe from heauen and bee powred in at our mouthes As though faith cannot make Christ him selfe to dwell in vs. But where Effrem sayeth his bloud is so much the neerer as hee is purer that commeth vnto it why cannot M. Hesk. vnderstand that the more vnpurer the receiuer of the cup is the further off the bloud of Christ is and so farthest of all from them that be most vnpure that is the wicked and the reprobate But hee woulde haue the bloud of Christ to be as neere the wicked as the godly Againe when Ephrem saith when wee eate and drinke his body and bloude hee is in vs and wee in him with what face can Maister Heskins or any papist in the worlde saye that the wicked receiue the bodye and bloud of Christe in whom Christe is not nor they in him The like syncerity hee vseth in racking the wordes of Primasius Hee that eateth my fleshe and drinketh my bloud abideth in mee and I in him As though he should saye they that so eaâ—â— as it is to bee eaten and so drinke as my bloud is to be dronken For many when they seeme to receiue this thing abide not in God nor God in them because thei are affirmed to eate their own damnation M. Hesk. hath so corrupted this place in translation that you may see hee ment nothing but falshood trechery The latine text he citeth thus Qui edit meane carneus bibit meum sanguinem in me manet ego in eo pro eo ac si diceret qui sic edent vs edenda est sic bibent vs bibendus est sanguis meus Multi enim cùm hoc videantur acciperâ— in Deo non manent nec Deus in ipsis quia sibi iudicium manducare perhibentur He translateth in English thus He that eateth my fleshe and drinketh my bloud dwelleth in mee and I in him As if he should say they that so shal eate my flesh as it is to be eaten and shall so drinke my bloud as it is to be dronken For many when they are seene to receiue this sacrament neither dwell they in God nor God in them because they are witnessed to eate and drinke their owne damnation Now let the reader though hee bee but a meane Latinist iudge whether he haue not corrupted Primasius in translation especially where hee sayeth Multi cùm hoc videantur accipere whiche is manye when they seeme to receiue this thing namely the body and bloud of Christe of whiche hee spake Maister Heskins turneth it into manye when they are seene to receiue this sacrament Many seeme to bee Christians that are not many seeme to bee baptized with the holy Ghoste which are not so many seeme to eate and drinke the bodie and bloud of Christe which doe not because God dwelleth not in them nor they in god Therefore take awaye Maister Heskins false translation and this saying of Primasius