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
51 As it is true that the Bishops of Rome in the first 300. yeares were greatly persecuted by tyrants so is it false that all heretiques agreed to resist that See. For diuers Bishops were heretiques Liberius was an Arrian peruerted by Fortunatianus Hierom. in Catalog Vigilius was priuily an Eutychian as appeareth by an Epistle of his written to those heretiques at the procurement of the Empresse Liberatus Cap. 22. Honorius was a Monothelite condemned in the sixt generall Councell at Constantinople Act. 13. Anastasius was a fauourer of Nestorians as many Ecclesiastical histories do confesse Garanza in Anast. 52 That the Church of Rome hath continued although diuers Christian Princes haue opposed them selues against it with the citizens of Rome and the Cardinalls and that neither the wicked life of the Popes nor the schismes of many Popes at once haue subuerted it doeth not proue it to be the rocke against which the gates of hell shall not preuaile For when Antichristian heresie and diuelish wickednesse hath ouerflowed all the Church of Rome it is manifest the gates of hell haue mightily preuailed against that See although the finall ouerthrowe of that Antichristian head with the body be reserued vnto the almightie power of our Sauiour Christe toward the end of the world 2. Thessa. 2. And it is false that Christian Princes the Romane Citizens the Cardinals or the factions of Diuers Popes haue assaulted the See of Rome but rather the ambition and tyrannie of some persons occupying the same 53 It is false that all countries which forsooke the obedience of the Bishop of Rome were shortly after possessed by Infidels for Affrica was none otherwise possessed by the Vandales then Italy by the Gothes other barbarous nations The Graecians immediately before their oppression by the Turkes were reconciled to the Church of Rome in the councell of Ferrar and Florens â–ª Before which time the Bohemians forsooke the Romish See and yet remaine a nation at this day howe many mightie nations haue forsaken the the Pope which by Gods grace shall be kept as long from oppression of Infidels as they keep in obedience of the Gospel the contempt whereof and not of the Pope was punished in the Asians Africans and Graecians And the prophecie of Esaie 60. That nation and kingdome which shall not serue thee shall perish is to be vnderstoode of finall and eternall perdition and not of oppression by Infidels For the nation of the Persians Turkes Saracens and other which submit not themselues to the Church of Christ shal perish although they triumph in the worlde neuer so long 54 Diuerse councels without the bishop of Rome did with as great and greater credite determine of the Canonicall Bookes of holie scripture as Gelasius did with his 70. Bishops Cap. 59. Carth. 3. Cap. 74. and others 55 The Popes liberalitie toward forrein nations was neuer so great by the hundreth parte as his couetous extortions and Antichristian exactions haue beene witnesse Matth. Paris Matth. West Anno Reg. 1244. and in a manner all Popish Historiographers of late times As for his liberalitie in these times is but to his owne bondslaues whom he hyreth with a litle exhibition to blase his charitie least hee should bee forsaken of all men 56 The greatest archheretike that euer was is the Pope of Rome so farre passing the archheretikes that haue bene in the other patriarchall Sees as Antichrist the head of all heresies passeth the members of that bodie For other heretikes take away but some part of Christes person or his office but the Pope vnder pretence of honoring him putteth him quite out of place by his vsurped supremacie false doctrine blasphemous sacrifice of the Masse and all other his abhominations And that our Sauiour CHRISTE prayed for Peter that his faith might not fayle it perteined onely to his person and to the temptation that immediately followed For otherwise Peter erred when he was reproued of God in vision Act. 10. and of Paule Gallath 2. And that Bishops of Rome haue erred and beene heretiques I haue proued in the 51. article to which you may adde Iohn the 23. that was condemned in the councell of Constance for that he denied the immortalitie of the soule the resurrection of the bodie and the life euerlasting Sess. 11. 57 That the See of Rome hath made so many wicked decrees so vniuersally obserued with such consent of many nations it came not of the spirite of godly vnitie but of the efficacie of errour whiche God sent into the worlde for a iust plague of the contempt of the trueth 2. Thessalonians 2. And this consent of so many nations vnto her abhominable decrees proueth Rome to be Babilon the mother of all abhominations that hath made all nations dronke with the wine of the furie of her fornications Apoc. 18. verse 3. The degrees of marriage prohibited are of the Lawe of God and not of the Pope the celebration of Easter although it be an indifferent ceremonie yet it is elder then the Antichristian authoritie of the Pope Albeit the mysterie of iniquitie beganne to worke in Victor about it That many Bishops and priuate men haue written to suche Bishops of Rome as were learned namely Leo and Gregorie for their resolution in diuerse questions it proueth no supremacie for as many haue written in like cases to Augustine a poore Bishop of Hippo and to Hieronyme but a Prieste of Rome yea Damasus Bishop of Rome himselfe hath written to Hieronyme for his iudgement Pope Sergius did write to Ceolfride Abbot of Woremouth in England to be resolued of certeine questions of Beda one of his Monkes Math. West Ant. 734. 59 That this resorte to Rome for councell was not onely of deuotion but of duetie because the Pope had reserued the hardest cases to his owne iudgement as Moses did hee bringeth no proofe but the Popes owne decrees whiche are of small credite in his owne case and the corrupt practise of the later times when men had submitted themselues vnto the beast 60 That not onely the Bishoppes of Italie but also of Sicilia whiche is not farre off did come in person to Rome at certeine times it prooueth not that all Bishoppes in the worlde were obedient to the Bishop of Rome or were bound so to visite him or that they did so visite him 61 The primacie of the Bishoppe of Rome in olde times was but of order not of power his presidence in councels was but honour not of authoritie and that by graunt or permission at the pleasure of the councell Ioan. Patr. Ant. in con Basil. The councell of Nice made him equall with other Patriarches The councell of Constantinople made the see of Constantinople equall with Rome Sozomen Lib. 7. Cap. 7. 9 â–ª so did the councell of Chalcedon leauing Rome no prerogatiue but of Senioritie and referring all causes of difficultie to the iudgement of the see of Constantinople whiche was new Rome Con. 9. Con. 16. 62 That Iustinian was
had made an idoll in a groue and destroyed her idolles and burned them by the brooke Elledron 1. Reg. 15. verse 13. But Maister Sander will defend her title of succession bicause she was elder then her sonne and to bee honoured of him O cunning Lawyer that will make the wife inheritour to her husband and that in the Empire before her sonne begotten by her husband which had the Empire by discent Concerning the diuorcement of Constantinus from his first wife Marie and marrying of an other as I knowe not the cause so I will not take vpon me the defence The Bishop saide the Bishops and Doctours of that Councell manifestly corrupted the Scriptures Maister Sander sayth it is not so as hee hath proued in parte what he hath proued you may reade in the twefth Chapter but bicause he is so impudent to defend those corruptions and deprauations I will set downe some of them Theodosius Amorij citeth this text for images What thinges so eueer are written they are written for our learning Ioannes Legate of the East citeth this Shew me thy face for it is beautifull Theodorus alledgeth this saying God is maruellous in his Saintes An other to proue that images must be set on the altar vseth this text No man lighteth a candle and putteth it vnder a bushell c. An other this text to proue images necessarie to knowe God by them As wee haue heard so wee haue seene in the citie of our god These are not the one halfe of those beastly applications of the scripture vsed in that blasphemous Councel but these are sufficient to shewe what learned bewclearks they were in the holy word of God and the interpretation thereof The B. saide They falsified the holy Fathers without shame Maister Sander saith nothing but that hee doeth belye them What shall we say of the falsifying of Basil in Oratione 40. Martyres for the worshipping of images which Oration is extant and no such matter found in it Shall we beleeue the forged Oration in the name of Athanasius of the image of Christe in Beritus which being stricken by a Iewe bloud issued out of the side of it Howe impudently doe they deny the authoritie and writings of Epiphanius Amphilochius Theodotus Eusebius which were brought against the irreligious vse and honouring of images by the Councels of Constantinople and Ephesus slaundering also Eusebius of Arrianisme The B. saide They sayde Imago melior est quà m oratio An image is better then a prayer Here are three faultes found in citing fiue wordes Great faultes I warrant you The first he writeth they saide which one onely Bishop did say but in the end of that fourth action all the Bishops and Legates subscribed and allowed all that had bene saide in defence of images and no man reclamed therefore hee might well write they saide The second fault is he said not melior est imago but maior est imago greater i◠an image for a thing may bee greater which is not better This is no great fault but an ouersight and the sense is not altered for in this case he meaneth by greater better The thirde fault that he translateth Oratio for prayer which signifieth an oration or speech Yet doeth it signifie a prayer also But if the circumstance of this place would haue it to be taken for speeche or an oration or sermon the absurditie is nothing lesse to say there is greater force to teache in an image then in a sermon oration or speeche But seeing you finde so many faultes in the citing of that saying to excuse it from absurditie I pray you see if you can finde as many in this which I cite spoken by Ioannes the Monke Priest and deputie or vicar of the East to defend it from blasphemie Nisi fuissent necessariae imagines eas propter stabilitionem factorum non fuissent osculati vt etiam meo iuditio cum sanctis Euangelijs veneranda cruce aequivaleant Except images had bene necessarie he would not haue kissed them for the establishing of deeds so that in my iudgement they are of equall worthines with the holie Gospels and the reuerend crosse Act. 4. The B. said And againe whosoeuer wil not adore the godly images accursed be he This M. Sander confesseth to be written in deed and to be true sauing that he cauilleth at the translation of Diuinas imagines into godly images which he saith should be diuine images But how liketh he the saying of Constantine Bishop of Constantia in Cypres which affirmeth that he will worship images with that honour which is due to the blessed Trinitie accurseth him that refuseth with the Manichees and Marcionites vnto which sentence al the rest agree Where is nowe the distinction of Doulia and Latria when they will worship the image of Christ with the same honour that is due to the Trinitie What saith he to the zeale of Ihon the deputie of the East which affirmeth that it is better to admitte all stewes of whores and brothels into the citie then to deny the worshipping of images If these be not beastly and blasphemous absurdities worse then childish sayinges whiche he can not abide the Bishop to tearme them let the world iudge Hitherto M. Sander hath made no defence for this idolatrous rablement which he calleth the seuenth generall councell But he will answere all the Bishops arguments against it with these 4. reasons First he saith there is no impietie or falshoode approued or decreed in that councel A substantial reason which concludeth vpon that whiche is in controuersie But yet to lay open his shamelesse impudencie I will proue that to haue beene decreed and approued in that councell which he him selfe will not denie to be impietie and falshood Action 5. We read thus out of the booke of one Ihon Bishop of Thessalonica De Angelis Archangelis eorum potestatibus quibus nostras animas adiungo ipsa Catholica Ecclesia sic sentis esse quidem intelligibiles sed non omnino corporis expertes inuisibiles vt vos gentiles dicitis verum tenui corpore preditos aereo siue igneo vt scriptum est Qui facit Angelos suos spiritus ministros eius ignem vrentem c. Of Angels Archangels and of their powers vnto which also I adioyne our soules the Catholike Churche doth so thinke that they are in deede intelligible but not altogether voide of body and inuisible as you Gentiles say but that they haue a thinne body that either of ayer or of fire as it is writen which maketh his Agels spirites and his ministers a burning fire c. Herevpon Thorasius the Patriarke saide Ostendit autem pater quod Angelos pingere oporteat quādo circumscribi possunt vt homines apparnerunt Sacra synodus dixit etiā Domine This father hath shewed that we ought to paint the Angels also seing they may be circūscribed haue appeared as men The holie synode said Yea
eaten when his fleshe is eaten as a man doth see when his eye or rather his soule by the eye doth see c. For the godhead is not eaten therefore it cannot be spiritually eaten but verily Still he maketh spirite and trueth contrarie as though what soeuer were done spiritually were not done verily But he remembreth not that Cyrill sayeth that he which eateth this fleshe is wholy refourmed or fashioned anewe into Christe Whereby hee doth not onely exclude wicked men but also teache a spirituall eating as the reformation is spirituall And as the worde was made fleshe by an vnspeakable vnion so wee by eating that fleshe are ioyned to him by an vnspeakable vnion Finally where Maister Heskins sayeth that Christs fleshe cannot be verily eaten but in the sacrament he excludeth all them from the benefites of his fleshe which are not partakers of the sacrament and so condemneth all children not come to yeares of discretion O cruell transsubstantiation The Thirtieth Chapter beginneth the exposition of the nexte text by Saint Ambrose and Chrysostome The text is This is that breade that came downe from heauen not as your fathers did eate Manna in the wildernesse and are dead He that eateth this bread shal liue for euer Saint Ambrose is alledged lib. 8. de initiandi but I thinke he should saye Capitâ— 8. de mysterijs initiandis Reuera mirabile c. Truely it was maruellous that God did rayne Manna to the fathers and that they were fedd with dayly foode from heauen Wherefore it is sayde man did eate the breade of Angels But yet they that did eate that breade in the wildernesse are dead But this breade which thou receiuest this breade of life which came downe from heauen giueth the substance of eternall life And whosoeuer shall eat this breade shall not dye for euer And it is the body of Christ. M. Heskins noteth that he calleth it the body of Christ as though any man doubted thereof But the same Ambrose reacheth that it must bee spiritually receiued in the same booke Chap. 9. In illo sacramento Christus est quia corpus est Christi non ergo corporalis esca sed spiritualis est In that sacrament Christ is bicause it is the body of Christe therefore it is not corporall but spirituall meate If it be spirituall meate it must be spiritually receiued and not corporally as it is no corporall meate Now followeth a long sentence of Chrysostome Hom. 46. in Ioan. which Maister Heskins him selfe confesseth to make no great mention of the sacrament yet bycause he saith it followeth vpon his iudgement of the sacrament I will set it downe to be considered He saith therefore he that eateth my flesh shall not perish in death he shall not be damned But he doth not speake of the common resurrection for all shal riâ—e again but of that cleere and glorious which deserueth reward Your fathers haue eaten Manna in the wildernesse and be deade He that eateth this bread shall liue for euer He doeth oft repeate the same that it might be imprinted in the mindes of the hearers This was the last doctrine that he might confirme the faith of the resurrection and euerlasting life wherefore after the promise of eternall life he setteth foorth the resurrection after he hath shewed that shall be And howe is that knowne By the scriptures vnto which he doth alwayes send them to be instructed by them When he saith it giueth life to the world he prouoketh them to emulation that if they be moued with the benefite of other men they will not be excluded them selues And he doth often make mention of Manna comparing the difference allureth them to the faith For if it were possible that they liued fourtie yeares without haruest corne and other things necessarie to their liuing much more nowe when they are come to greater things For if in those figures they did gather without labour the things set foorth nowe truely much more where is no death and the fruition of true life And euery where he maketh mention of life For we are drawne with the desire there of and nothing is more pleasant then not to dye For in the olde Testament long life and many dayes were promised but nowe not simply length of life but life without end is promised Herevpon hee noteth that we are come to greater things in the sacrament then the Iewes did in Manna I graunt the faithfull come to greater thinges then the vnbeleeuing Iewes of whome and to whome our sauiour Christ speaketh Otherwise they that were faithfull did eate the same spirituall meate in Manna that we doe in the Sacrament 1. Cor. 10. But if the reall presence be not in the sacrament saith Maister Heskins Manna is greater then a bare peece of breade This comparison is topsi-turuie Chrysostome compareth bare Manna which the wicked receiued with the body of Christ which the godly take Maister Heskins compareth Manna to bare breade The one and thirtieth Chapter proceedeth in the exposition of the same text by S. Hierome and S. Cyrill Hierome is cyted Ad Hedibiam quÄ™st 2. Si ergo panis c. Then if the bread which came downe from heauen is the body of our Lorde and the wine which he gaue to his disciples be his bloud of the newe Testament which was shed for many in remission of sinnes let vs cast away Iewish fables and let vs ascend with our Lorde into the great parler paued and made cleane and let vs take of him aboue the cuppe of the newe Testament and there holding the Passeouer with him let vs be made dronke by him with the wine of sobrietie for the kingdome of GOD is not meate and drinke but righteousnesse and ioye and peace in the holy Ghoste Neither did Moses giue vs the true bread but our Lord Iesus hee being the guest and the feast hee him selfe eating and which is euen S. Hierome proceedeth with that which M. Hes. omitteth His bloud we drinke and without him we can not drinke it and daily in his sacrifices we tread out new redd wine of the fruit of the true vine and of the vine of Sorech which is interpreted chosen and of these wee drinke the wine new in the kingdome of his father not in the oldenesse of the letter but in the newenesse of the spirit By these words more that foloweth it is most euident that Hieronyme speaketh of spirituall eating by faith as also by that he saith we ascend with Christ into the parler by which he meaneth heauen and there aboue we receiue the cup of the newe Testament Maister Heskins noteth that the bread which descended from heauen is the body of our Lorde But he must beware he say not that the naturall body of Christ descended out of heauen Againe he forgetteth not to repeat that that bread is the body of Christe but he will not see in Hieromes wordes that Christ gaue wine to his disciples Cyrillus
of many that worshipped Christe yet had they no commaundement of him so to doe A great number worshipped him not as God but as the Prophete of God for which they had commandement in the lawe and they that worshipped him as God most especially But M. Heskins will make the like argument Christ gaue the sacrament of his body to the Apostles onely and gaue no commaundement that all people should receiue it indifferently wherefore it ought not to be done Reuerend M. Doctour I denye your antecedent for ye can not proue that he gaue it only to his Apostles nor that he gaue no commaundement for he gaue an expresse commaundement to continue the same ceremonie vntil his comming againe as S. Paule doth testifie Therefore your argument is as like as an apple is like an oyster But to passe ouer the rest of his babbling against the proclamers learning too well knowne to bee defaced by such an obscure Doctours censure I come to his second argument S. Paule that tooke the sacrament at Christes hand and as he had taken it deliuered it to the Corinthians neuer willed adoration or godly honour to be giuen to it This argument he will not vouchsafe to aunswere as concluding nothing but he denyeth the antecedent saying It is false that S. Paul deliuered no more to the Corinthians then Christ did First he will make Paule a lyar when he saide that which I receiued I deliuered c. But howe will he proue that he deliuered more then Christ did If you can spare laughter in reading I could not in writing Forsooth S. Paule deliuered to the Corinthians that the vnwoorthie receiuer shall be guiltie of the body and bloud of Christ whereas Christ when he instituted the sacrament gaue no such lawe O noble Diuine as though that if Christ at his supper had vsed no longer discourse of this sacrament then those fewe words which the Euangelistes doe rehearse as a summe thereof yet it was not necessarily to be gathered that the vnworthie receiuer contemning the body bloud of Christ which is offered to him is guiltie of haynous iniurie against the same and therefore it is necessarie that euery one that receiueth it should examine him selfe that hee receiue it worthily Whether Christ receiued Iudas or no which is not agreed vpon but if he did knowing him by his diuine knowledge to be a reprobate though not yet discouered to the knowledge of man hee gaue vs none example to receiue notorious wicked persons whome wee as men knowe to be vnwoorthie without repentance But to make the matter out of doubt Saint Paul though not by the terme of adoration yet willed honour to be giuen to the sacrament When he saith let a man examine him selfe and so let him eate of this bread and drinke of this cup. For a man cannot examine him self without great honor giuē vnto the sacrament And for more manifest proofe Saint Paule referreth the honour or dishonour that is done by woorthie or vnwoorthie receiuing not to the grace of GOD or merite of Christes passion but to the sacrament Who so eateth this breade and drinketh this cuppe of the Lorde vnworthily shall be guiltie of the bodie and bloud of Christ. Nay rather hee referreth the honour or contempt of the sacrament to the body and bloud of Christe whose sacrament this is as the wordes are plaine But who would thinke that Maister Heskins would play the foole so egregiously to abuse his reader with ambiguities and aequiuocations as though there were no difference betweene adoration and honouring that is giuing of due reuerence vnto the sacraments and worshipping them as Gods. But S. Augustine I trowe helpeth him Ep. 118. ad Ian. Placuit c. It hath pleased the holy Ghost that in honour of so great a sacrament the body of Christ should enter into the mouth of a Christian man before other meates I holde him as blinde as a beetle that seeth not honour in this place to signifie reuerence which is giuen to holy things and not adoration which pertayneth onely to god His last reason to proue that Saint Paul taught the adoration of the sacrament is that which is the whole controuersie that Saint Paule taught the carnall presence but that remaineth to bee proued afterward The fiue and fortieth Chapter proueth by the same Doctours that the proclamer nameth that the sacrament is to be honoured This is a meere mockerie the Bishop speaketh against adoration of the sacrament as God M. Heskins proueth that it is to bee honoured that is to say reuerenced as a holy ceremonie And none otherwise then the sacrament of baptisme as wee shall see by his proofes First Chrysostom being one that is named by the Bishop maketh so cleere mention thereof as M. Heskins thinkes the reader will maruell hee was not ashamed to name him And what saith he De sacerdotio lib. 6. thus he writeth Quum autem ille c. But when he meaning the Prieste hath called vpon the holy Ghost and hath finished that sacrifice most full of horrour and reuerence when the common Lord of all men is daily handled in his handes I aske of thee in what order shall wee place him Howe great integritie shall we require of him How great religion For consider what handes those ought to be which doe minister what manner of tong that speaketh those words Finally then what soule that soule ought not to be purer and holier which hath receiued that so great and so worthie a spirit At that time euē the Angels do set by the Priest and all the order of heauenly powers lifteth vp cryes and the place neere to the altar in honour of him which is offered is full of the companies of Angels Which thing a man may fully beleeue euen for the greate sacrifice which is there finished And I truly did heare a certain man reporting that a certaine wonderfull olde man and one to whome many mysteries of reuelations are opened by God did tell him that God did once vouchsafe to shewe him such a vision and that for that time he sawe as farre as the sight of man could beare soudenly a multitude of Angels clothed in shining garments compassing the altar finally so bowing the heade as if a man should see the souldiers stand when the king is present which thing I do easily beleeue In these words Chrysostom doth hyperbolically amplifie the excellencie of the Ministers office vnto which no man is sufficient But notwithstanding he rehearseth a vision by hearesay of angels reuerencing the presence of God to aduance the dignitie of the ministerie yet speaketh he not one worde that the sacrament is to be worshipped adored as god And therefore M. Heskins maketh a poore consequence the ministration of the sacrament is honourable ergo much more a man ought to honour the sacrament The ministration of baptisme is honourable doth it therefore followe that the water of baptisme is to be worshipped as God An
ignorance which knoweth not the vertue and dignitie thereof which knoweth not that this bodie and bloud is according to the trueth but receiueth the mysteries and knoweth not the vertue of the mysteries Vnto whome Salomon sayth or rather the spirite which is in him When thou sittest to eat with a Prince attende diligently what things are set before thee He also compelling openly and constraining him that is ignorant to adde a fifth parte For this fifth parte being added maketh vs to vnderstande the diuine mysteries intelligibly Nowe what the fifth parte is the wordes of the Law giuer may teache thee For he sayth he shall add a fifth parte with that he hath eaten And howe can a man adde a fifth parte of that which he hath alreadie eaten and consumed For he biddeth not another thing or from any other where But a fifth parte to be added of it or with it or as the 70. interprete vpon it Then the fifth parte of it vpon it is the worde which was vttered by Christ him selfe vpon the Lordes mysterie For that being added deliuereth and remoueth vs from ignorance as to thinke any thing carnall or earthly of those holie things but decreeth that those thinges shoulde bee taken diuinely spiritually which is properly called the fifth part for the diuine spirite which is in vs and the worde which he deliuered doth sett in order the senses that are in vs and doth not onely bring foorth our taste vnto mysterie but also our hearing sight and touching smelling so that of these things which are verie high we do suspect nothing that is neare to lesse reason or weake vnderstanding This place M. Hesk. noteth that the mysteries are called a most holy thing and a sacrifice We confesse it is a most holy thing a sacrifice of thanksgiuing for so the fathers meant and not a propitiatorie sacrifice Moreouer he noteth that it is called the verie bodie and bloud in verie deede Although the wordes of the author sounde not so roundly yet let that be graunted also what is then the conclusion Marie then haue ye a plaine place for the proclaimer issue ioyned thereupon that no one writer of like auncientie sayth it is not the verie bodie For thè plainesse of the place I wish always that the author may be his own expositor First where he sayth that the fifth part added maketh vs to vnderstand the mysteries intelligibly that is as he vseth the terme spiritually mystically although M. Hesk. translate intelligibiliter easily Secondly where he sayth wee must thinke nothing carnally or earthly of the holy things and that the worde of God decreeth that they should be taken diuinely and spiritually As for the issue it was ioyned tryed in the one and twentieth Chapter of the first booke But wee must heare what Hesychius sayth further Quicunque ergo sanctificata c. Whosoeuer therfore shal eat of the things sanctified by ignorance not knowing their vertue at we haue saide shall adde a fifth parte of it vpon it and giue it to the Priest into the sanctuarie For it behoueth the sanctification of the mysticall sacrifice and the translation or commutation from thinges sensible to things intelligible to be giuen to Christ which is the true Priest that is to graunt and impute to him the miracle of them because that by his power and the worde vttered by him those things that are seene are as surely sanctified as they exceede all sense of the flesh Out of these words M. Hesk. would proue transubstantiation because he saith there is a translation or cōmutation from things sensible to intelligible that is from bread which is perceiued by the senses to the body of Christ which in this manner is not perceiued by senses But M. Hesk. must proue the bodie of Christe to bee no sensible thing but a thing which may be perceiued by vnderstanding only or else his exposition wil not stand for here is a diuision exposition of things sensible intelligible which is a plaine ouerthrow of popish transubstantiatiō carnall presence for that wherunto the things sensible are changed is not a sensible thing as the naturall bodie of Christ is but they are changed into things intelligible ▪ that is which may only by vnderstanding be conceiued so is the spiritual feeding of our soules by faith with the verie body bloud of christ Next Augustin is cited in Ps. 33 a place which hath ben cited answered more then once alreadie Et ferebatur c. And he was carried in his own bāds Brethren how could this be true in a man c. I will remit the reader to the 10. Chap. of this second book where it is answered by Aug. him self in the same exposition Christ caried himself saith Aug. in his hands quodam modo after a certaine manner but not simply Maister Hesk. iangling of an onely figure hath bene often reproued wee make not the sacrament such an onely figure as Dauid might carrie in his handes of him selfe for Dauid could make no sacrament of him selfe but such a figure as is a diuine and heauenly worke to giue in deede that it representeth in signe An other place of Augustine is cyted De Trin. lib. 3. cap. 4. but truncately as he termeth it for he neither alledgeth the heade nor the feete by which the scope of Augustines wordes might be perceiued But the whole sentence is this Si ergo Apostolus Paulus c. If therefore the Apostle Paule although hee did yet carrie the burthen of his body which is corrupted and presseth downe the soule although he did as yet see but in part and in a darke speach desiring to be dissolued and to bee with Christ groning in himself for the adoption wayting for the redēption of his body Could neuerthelesse preach our Lord Iesus Christ by signifying otherwise by his tong otherwise by his Epistle otherwise by the sacrament of his body bloud for neither his tong nor the parchments nor the ynke nor the signifying sounds vttered with his tong nor the signes of the letters written in skinnes do we call the body and bloud of Christ but only that which being taken of the fruits of the earth being consecrated with mysticall prayer we do rightly receiue vnto spiritual health in remembrance of our Lords suffring for vs which when it is brought by the hands of mē to that visible forme it is not sanctified that it shuld be so great a sacramēt but by the spirit of god working inuisibly whē God worketh al these things which in that work are done by corporall motions mouing first the inuisible parts of his ministers either the soules of men or of secret spirits that are subiectes seruing him what maruel is it if also in the creature of heauen earth the sea al the ayre God maketh what he wil both sensible and inuisible things to set forth him selfe in them as he him selfe knoweth it shuld
places for answere Neuerthelesse he will touch a word of Oecolampadius where he saith that the inward man is fed by faith which is so straunge to him that he neuer read the like phrase in any authentike authour By which woondring he sheweth him selfe to be a great stranger in S. Augustine who saith In Ioan. Tr. 25. c. Vt quid paras dentes ventrem crede maÌ„ducasti Why preparest thou thy teeth and thy belly Beleeue thou hast eaten Here faith feedeth the soule for it feedeth not the belly The last text he citeth out of Chrysostom is alledged more at large in the 30. Chapter of the second booke where it is also answered The fift Chapter teaching that Manna and the water of the stone be figures of the body and bloud of Christ by Origen and Saint Ambrose That the olde writers called Manna and the water figures of the body and bloud of Christ it shal be no controuersie betweene vs and M. Heskins but whether they denied them to be sacraments of the body and bloud of Christe or affirmed them to bee nothing but prefigurations of the sacrament is nowe the question betwixt vs And therefore these long sentences out of Origen and Ambrose make nothing for him but much against him But let vs viewe them Origen is cited In Num. Hom. 7. Modo enim c. Nowe when Moses came vnto vs and is ioyned to our Aethiopesse the lawe of God is not nowe knowne in figures and images as before but in the very apparence of the truth And those things which were first set foorth in darke speaches are nowe fulfilled in plaine shewe and trueth And therefore he which declared the plaine forme of figures and darke speaches saith we knowe that all our fathers were vnder the cloude and all passed through the sea c. Thou seest howe Paule assoyleth the darke riddles of the lawe and teacheth the plaine shewe of those darke speaches And a little after Then in a darke manner Manna was the meate but nowe in plaine shewe the flesh of the sonne of God is the true meat as he himselfe saith â–ª my flesh is meat in deed and my bloud is drink in deede M. Heskins thinketh this is as plaine as neede to be for his onely figure and the bodily presence and me thinke it is as plaine for the contrarie For he affirmeth that Manna was the same spirituall meate that the flesh of the sonne of God is nowe and layeth the difference in the obscure manner of deliuering the one and the plaine manner of deliuering the other which can not be vnderstoode of the outwarde signes which are in both of like plainenesse or obscuritie but of the doctrine or worde annexed to the signes which to them was very darke and to vs is very cleere that Christes fleshe and bloud are our meate and drinke For it is well knowne that Origen knewe neither the Popishe transubstantiation nor the bodily presence For writing vpon the fifteenth of Saint Matthewe after hee hath shewed that the materiall part of the sacrament goeth into the bellie and is cast foorth hee addeth Nec materia panis sed super illum dictus sermo est qui prodest non indignè comedenti illum Et haeâ— quidem de typico symbolicóque corpore Multa porro de ipso verbo dici possent quod factum est caro verÃssque cibus quem qui comederie omnino viuet in aeternum quem nullus malus edere potest Neyther that matter of the breade but the woorde which is spoken of it is that which doth profite to him which eateth it not vnwoorthily And these thinges are of the typicall or symbolicall bodye Many thinges also might bee sayde of the Worde it selfe which was made flesh and the true meate which hee that shall eate shall vndoubtedly liue for euer which no euill man can eate Doest thou not here see Christian reader what Origens minde was of transubstantiation when hee speaketh of the matter of the breade whiche is eaten And what his iudgement was of the bodily presence when hee calleth it the typicall and symbolicall or figuratiue bodye distinguishing it from the woorde made fleshe and the meate in deede Finally whether hee thought that any euill man could eate of the bodye of Christ which is the spirituall part of the sacrament To Origen he ioyneth Ambrose or rather disioyneth him for hee diuideth his saying into two partes pretending to inueigh against Oecolampadius for leauing out the former parte but in deede that hee might raise a dust with his stamping and staring least the latter part might be seene to be as it is a cleare interpretation of the former and an application of the writers minde concerning the corporall manner of presence I will rehearse them both together Ille ego ante despectus c. Euen I before despised speaking in the person of the Gentiles conuerted am nowe preferred am nowe set before the chosen Euen I before a despised people of sinners haue nowe the reuerend companies of the heauenly sacramentes nowe I am receiued to the honour of the heauenly table The rayne is not powred downe on my meate the spring of the earth laboureth not nor the fruite of the trees For my drinke no riuers are to be sought nor welles Christe is meate to me Christe is drinke to me The fleshe of GOD is meate to me the bloud of GOD is my drinke I doe not nowe looke for yearely increase to satisfie me Christe is ministred to mee daily I will not bee afrayde least any distemperature of the ayre or barrennesse of the countrie shoulde hang ouer mee if the dilligence of godly tillage doe continue I doe not nowe wishe the rayne of Quayles to come downe for me which before I did maruell at Not Manna which earst they preferred before all meates bicause those Fathers which did eate Manna haue hungered My meate is that which doeth not fatten the bodye but confirmeth the heart of man Before that breade which came downe from heauen was woonderfull to mee For it is written hee gaue them bread from heauen to eate but that was not the true breade but a shaddowe of that was to come The father hath reserued for me that true breade from heauen That breade of GOD descended from heauen to mee which giueth life to this worlde It hath not descended to the Iewes nor to the Synagogue but to the Church to the younger people For howe did that breade which giueth life descend to the Iewes when all they that did eate that breade that is Manna which the Iewes thought to bee the true breade are deade in the wildernesse Howe did it descend to the Synagogue when all the Synagogue perished and fainted beeing pyned with euerlasting hunger of fayth Finally if they had receiued the true breade they had not sayde Lorde giue vs alwayes this breade What doest thou require O Iewe that hee shoulde giue vnto thee The
Ambrose following Vide c. See all those be the Euangelists words vnto these words Take either the bodie or the bloud from thence they be the wordes of christ Note euery thing Who saith he the day before he suffered tooke breade in his holie hands Before it be consecrated it is bread but after the wordes of Christe be come vnto it it is the bodie of christ Finally heare him saying Take ye eat ye all of it this is my bodie And before the wordes of Christ the cuppe is full of wine water after the wordes of Christ haue wrought there is made the bloud which redeemed the people To the like effect be the words taken out of his treatise de oration Dom. Memini c. I remember my saying when I entreated of the sacraments â–ª I told you that before the wordes of Christ that which is offered is called bread when the wordes of Christ are brought forth nowe it is not called bread but it is called his bodie Here M. Hesk. triumpheth in his consecration of the vertue therof But he must remember what Ambrose saith De ijs qui myster initiant Ipse clamat Dominus Iesus c. Our Lord Iesus him selfe doth speake alowde This is my bodie before the blessing of the heauenly wordes it is named another kinde but after the consecration the bodie of Christ is signified And lib. de Sac. 4. Cap. 2. Ergo didicisti c. Then hast thou learned that of the bread is made the bodie of Christ that the wine water is put into the cup but by consecration of the heauenly word it is made his bloud But peraduenture thou sayest I see not the shew of bloud But it hath a similitude For as thou hast receiued the similitude of his death so also thou drinkest the similitude of his precious bloud that there may bee no horror of bloud yet it may worke the price of redemption Here M. Hesk. for all his swelling brags hath not gained one patch of his popish Masse out of the auncient writers for none of them vnderstoode consecration to cause a transsubstantiation of the elements into the naturall bodie of Christe but only a separation of them from the common vse to become the sacraments of the bodie bloud of christ As for the foolish cauil he vseth against protestants refusing to follow the primitiue church for loue liking of innouation is not worthie of any reputation for in al things which thei followed Christ most willingly we folow theÌ„ but where the steps of Christs doctrin are not seene there dare we not follow them although otherwise we like neuer so well of them The sixe thirtieth Chapter declareth what was the intention of the Apostles fathers in about the consecratioÌ„ in the Mass. M. Hesk. will proue that their intention was to transsubstantiate the bread wine into the bodie bloud of christ And first the idol of S. Iames is brought forth on procession in his Liturgie which M. Hesk. had rather call his Masse Miserere c. Haue mercie vpon vs God almightie haue mercie vpoÌ„ vs God our Sauiour haue mercie vpon vs ô God according to thy great mercie send down vpon vs vpoÌ„ these gifts set forth thy most holy spirit the Lord of life which sitteth together with thee god the father the only begotteÌ„ sonne raigning together being consubstantiall coeternall which spake in the law the prophets in thy newe testament which discended in the likenesse of a doue vpon our lord Iesus Christ in the riuer of Iordan abode vpon him which descended vpon thy Apostles in the likenesse of fierie tongue in the parler of the holy glorious Sion in the day of Pentecost send down that thy most holy spirite now also ô lord vpon vs vpon these holie giftes set forth that comming vpoÌ„ theÌ„ with his holie good glorious presence he may saÌ„ctifie make this bread the holy body of thy Christe and this cup the precious bloud of thy Christ that it may be to all that receiue of it vnto forgiuenesse of sinnes and life euerlasting M. Heskins saith he would not haue prayed so earnestly that the holy Ghost might haue sanctified the bread and wine to be onely figures and tokens which they might be without the speciall sanctification of Gods spirite as many things were in the lawe As for only figures and tokens it is a slaunder confuted and denyed a hundreth times alreadie But what a shamelesse beast is he to affirme that the sacraments of the olde lawe which were figures of Christe had no speciall sanctification of the holy Ghost or that baptisme which is a figure of the bloud of Christ washing our souls may be a sacrament without the speciall sanctification of Gods spirite you see howe impudently he wresteth and wringeth the wordes of this Liturgie which if it were graunted vnto them to be authenticall yet hitherto maketh it nothing in the world for him But let vs heare how S. Clement came to the altar Rogamus vt mittere digneris c. We pray thee that thou wouldest vouchsafe to send thy holy spirite vpon this sacrifice a witnesse of the passions of our Lord Iesus Christ that he may make this breade the body of thy Christ and this cup the bloud of thy Christ. Here saith M. Heskins his intent was that the bread and wine should be made the body bloude of christ And so they be to them that receiue worthily But M. Heskins will not see that he calleth the bread and wine a sacrifice before it is made the body and bloud of Christ by which it is plaine that this Clemens intended not to offer Christes body in sacrifice as the Papistes pretend to do S. Basil in his Liturgie hath the same intention in consecration Te postulamus c. We pray and besech thee ô most holy of al holies that by thy wel pleasing goodness thy holy spirit may come vpon vs and vpon these proposed gifts to blesse and sanctifie them to shew this bread to be the very honourable body of our Lorde God Sauiour Iesus Christ and that which is in the cup to be the very bloud of our Lord god sauiour Iesus Christ which was shed for the life of the world Of this praier M. Hes. inferreth that Basil by the sanctification of the holy ghost beleeued the bread and wine to be made Christes body bloud he meaneth corporally traÌ„substantially But that is most false for this praier is vsed in that liturgie after the words of consecration when by the Popish doctrine the body and bloud of Christe must needes be present imediatly after the last sillable vm in hoc est corpuâ— meâ—um pronounced Wherefore seeing the Author of this Liturgie after the words of coÌ„secration pronounced praieth that God will sanctifie the breade and wine by his spirite and make it the body and bloud of
sacrifice of thankesgiuing or a memoriall of the sacrifice of Christ by which it is easie to iudge howe the doctrine that the Papistes do nowe holde of the propitiatorie sacrifice of the Masse doth agree with the auncient Liturgies ascribed to the Fathers of the Primitiue Church The eight and twentieth Chapter treateth of the prayer for acceptation of the oblation or sacrifice made in the Masse and vsed as well by the Apostles as the Fathers That the Apostles and Fathers commended to God by prayers the sacrifice which thei offered it is a manifest argument that they offered not a propitiatorie sacrifice of the body and bloud of Christe for that needeth no commendation of our prayers They prayed therefore that their sacrifice of thankes giuing and duetifull seruice celebrated in the memorie of Christes death might be acceptable to God as you shal see by al their prayers First the Liturgie vntruly ascribed to Iames praieth thus Pro oblatis c. For these offred and sanctified precious heauenly vnspeakable immaculate glorious feareful horrible diuine gifts let vs pray to our Lord God that our Lord God accepting them into his holy heauenly mentall and spirituall altar for a sauour of spiritual sweet smell may giue vs againe and send vnto vs the diuine grace and gift of the most holy spirite These sanctified giftes can not be the body and bloud of Christe which are holy of them selue but the bread and wine sanctified to be a memoriall of the death of Christe in a spirituall sacrifice of thankesgiuing Saint Clement if wee beleeue Nicholas Methon prayed thus Rogamus c. We pray thee that with mercifull and cheerefull countenaunce thou wilt looke vpon these giftes set before thee thou God which hast no neede of any thing and that thou mayest be pleased with them to the honour of thy Christ. These wordes are plaine that he offered not Christe but the breade and wine to bee sanctified to the honour of Christe namely that they might be made the body and bloud of Christe to as many as receiue them worthily In the Liturgie imputed to Basil the Priest prayeth thus Dominum postulemus c. Let vs desire the Lorde for these offered and sanctified the most honourable giftes of our Lorde God and for the profite of the goods of our soules that the most mercifull God which hath receiued them in his holy heauenly intelligible altar for a sauour of sweete smelling would send vnto vs the grace and communion of his holy spirite The same wordes in a manner be in the Liturgie fathered vppon Saint Chrysostome though it be manifest that it was written seuen hundreth yeares after his death as is shewed before Pro oblatis c. For the offered and sanctified precious giftes let vs pray the Lorde that our mercifull God who hath receiued theÌ„ in his holy heauenly intelligible altar may send vs therfore grace the gift of the holy Ghost Maister Heskins would haue vs note that these Fathers seeme to pray for their sacrifice which we note very willingly for thereby is proued that their sacrifice was not the very body of Christ for that nedeth no commendation of our prayers Wel S. Ambrose followeth Lib. de Sacr. 4. Cap. 6. Petimus c. We pray and desire that thou wilt receiue this oblation in thy high altar by the handes of the Angels as thou hast vouchsafed to receiue the gifts of thy seruant righteous Abel and the sacrifice of our Patriarch Abraham and that which thy high Priest Melchisedech offered to thee The very name of gods heauenly mental intelligible holy high altar do argue a spirituall sacrifice and not a reall oblation of the naturall body and bloud of christ Next to these Liturgies Maister Heskins adioyneth the wordes of the Canon of the Popish Masse agreeing in effect with these of Ambrose but nothing at all in vnderstanding For that the Papistes esteeme their sacrifice to be very Christ God and Man which none of the auncient fathers did For which cause the Bishop of Sarum iustly reproued those three blasphemies in their Canon not in respect of the words but in respect of their vnderstanding of them The first that they seeme to make Christ in his fathers displeasure that he needeth a mortall man to be his spokesman The second that the body of Christe should in no better wise bee receiued of his father then a Lambe at the handes of Abel The third that they desire an Angel may come and carie away Christes body into heauen These three blasphemies M. Heskins taketh vpon him to auoyde or excuse To the first after many lowd outcries and beastly raylings against that godly learned father of blessed mâ—mory he answereth defending it first by example of these auncient Liturgies that they prayed for their sacrifice but this helpeth him not for they neither thought nor saide that their sacrifice was very Christe God and Man but a sacrament and memoriall of him Afterward hee saith the meaning of their Church is not to pray for Christe but by Christ to obtaine fauour bicause they say in the end of euery prayer per Christum Dominum nostrum by our Lord Christ. But this hole is too narrowe for him to creepe out at For he confesseth that he prayeth for his sacrifice and he affirmeth that his sacrifice is Christ therfore he praieth for Christ. To auoyde the second blasphemie hee saith that the meaning of their Church is not to pray that God will accept the sacrifice which is acceptable of it selfe but their deuotion and seruice and them selues the offerers as hee did accept Abell and his sacrifice c. and so flyeth to the example of the olde Liturgies but that will not serue him For their sacrifice was not a propitiatorie sacrifice of the body and bloud of Christ but a seruice and duetie of thankesgiuing in remembrance of Christe And therefore they might well pray that their sacrifice might be accepted as Abell and his sacrifice as Noe and his burnt offering and so of the rest but this meaning will not stande with the wordes of their Canon which are that God will accept the sacrifices that is the body and bloud of Christ as hee accepted the giftes of his iust seruaunt Abell c. Therefore they must either chaunge the wordes of the Canon or his aunswere to the second accusation by the meaning of their Church can not stande howe so euer Hugo Heskins would seeme to salue or rather to daub vp the matter To the third and last hee aunswereth denying that the meaning of their Church is that the body of Christe should be caried by an Angel but that their prayers should bee offered by an Angel or Angels in the sight of GOD making a long and needlesse discourse of the ministerie of Angels and howe they offer our prayers to GOD which is nothing to the purpose For the Maister of the sentences affirmeth that an Angel must be sent to