close Maister Heskins aunswereth this is a small fault and from the Masse of S. Iames flyeth to S. Basils Masse Where it is said the Bishop prayeth secretly yet he spake the wordes as they call them of consecration openly The thirde comparison S. Iames in his Masse ministred the communion to the people The Papists in their Masse receiue them selues alone To this he aunswereth denying that S. Iames did always minister the communion to the people which is an impudent shift except he will denie the fourme of that liturgie which prescribeth the ministration to the people after the consecration His reason is because in Chrysostomes liturgie which was written more then a thousand yeares after S. Iames and falsely beareth the name of Chrysostome there is a rule what the priest shall doe when there are no communicants The fourth comparison S. Iames ministred the communion to the people vnder both kindes The Papists in their Masse in one kinde onely Here hath he none other refuge but to say that S. Iames did not alwayes minister vnder both kindes Then let him denie the credite of the liturgie which prescribeth the cōmunion to be ministred in both kindes The fift comparison Saint Iames preached and set foorth the death of Christ They in their Masse haue onely a number of dumbe gestures and ceremonies which they themselues vnderstand not and make no manner of mention of Christes death M. Hes. complayneth of the Bishops repetitions imputing them to want of stuffe when he himselfe moste absurdly repeateth his three vntruthes surmised to be in this assertion which he set downe before in the 39. Chapter whither I referre the Reader for the answere Only this I wil note that he can finde no other preaching to the people but the Aulbe to signifie the white garment that Christe was sent in from Herode the vestiment the garment that he was mocked in in the house of Pilate the Crosse vpon the vestiment signifieth the crosse of Christe which he did beare as the priest doth on his backe the eleuation signifieth the lifting vp of Christe on the crosse he might say by as good reason the Priests hands signified the two theeues the Priest himselfe the tormentors that did lift him vp to the crosse Beholde this is the preaching of Christes death in the Masse whether it be an impudent vntruth as Maister Heskins tearmeth it to call these dumbe gestures and ceremonies or M. Heskins an impudent beast to defend these dombe signes for preaching of Christes death let the reader in Gods name consider and iudge The sixth comparison S. Iames Masse was full of knowledge their Masse is full of ignorance M. Heskins aunswereth that there is as much knowledge in their Masse as in S. Iames Masse because in substance it is all one which if it were true as it is most false yet what knowledge can be when al is done in a strange language and no preaching but by dombe signes as we heard before The seuenth S. Iames Masse was full of consolation their Masse is full of superstition To this he aunswereth they haue as much consolation which cannot be when they haue no preaching of the Gospel how can he say that they haue no superstition when they haue an hundred idle ceremonies and gestures which Christ neuer instituted and therfore are meere will worship and superstition The eyghth comparison he saith is all one with the third that the people resorted to receiue the communion when S. Iames sayed Masse Although it followe of the thirde yet is it not all one with it for as S. Iames was readie to minister so the people ordinarily were readie to receiue which is not looked for of the popish priestes because they reach them that it is needelesse so to doe The last comparison Saint Iames in his Masse had Christes institution they in their Masse haue well more nothing else but mans inuention To this he aunswereth that they haue Christes institution for their Masse which is an impudent falshood either for their carnall maner of presence or for their sacrifice or for their priuate receiuing or for their depriuing the people of all doctrine but such as is by dombe signes which he is not afrayde to ascribe to the inuention of the holy Ghost as though the spirite of God in ceremonies would be contrary to him selfe in the scriptures After this he reporteth the substantiall differences betweene the Masse and the newe communion as he calleth it which because they be all set foorth and aunswered before in the 34.35.36 Chapters of this booke I will leefe no time about his vaine recapitulation or repetition of them contayning nothing but rayling and slaundering The foure and fortieth Chapter returning to the exposition of S. Paul expoundeth this text As often as ye shal eat of this bread c. by S. Hierom Theophylact. M Heskins hauing wandred abroad to seek the Masse in auncient writers nowe is come home againe to his text and that is this As often as you shall eat of this bread drinke of this cupp ▪ you shall shewe forth the Lordes death vntill be come Vpon this text saith he the ministers of Sathan for so it pleaseth him to call vs haue grounded two arguments against the reall presence One that the sacrament is a memoriall of Christe and therefore Christ is absent because a memoriall is of a thing absent the other that it is bread for so the Apostles called it not the bodie of christ The solution of the first argument is that the receipt of the sacrament is not a memoriall of Christes bodie but of his death and passion This is a noble distinction but when Christ sayeth do this in remēbrance of mee whether is the remembrance of Christe the remembrance of his bodie or onely of the temporall act of his dying and suffering which is past I think all Christian men will confesse that the communion is a memoriall of Christ that was crucified and not of his crucifying onely But when Saint Paul sayeth vntill he come how can he say that he is present in bodie which is yet to come in bodie To the seconde argument he aunswereth that Saint Paule calleth it breade as Christ calleth bread his flesh and therfore he calleth it this bread signifying a speciall bread No man sayeth the contrarie but that it is a speciall bread and as Saint Augustine sayeth after a certeine manner the bodie of Christe But if Maister Heskins in this place may denye breade to bee taken in the proper sence for breade why doth hee exclame against them that in these wordes This is my body denye the worde body to be taken in the proper signification thereof for a naturall bodie But let vs take Maister Heskins interpretation of bread to signifie the bodie of Christe then the sense of Saint Paules wordes shal be this As often as ye eat of the bodie of Christ and drinke his bloud you shall shewe the Lordes
of Cyril in 15. Ioan. Non poterat aliter c. agreeth in effect with Irenaeus and is set downe and aunswered in the second Booke and foureteenth Chapter whither I remit the reader The places of Hilarius are also aunswered in the 20. and 24. Chapters of the second Booke yet bicause hee applyeth them to an other text I will set them downe here also They are in the eight Booke De trinitate though Maister Heskins quote not the place Eos qui inter patrem filium c. I aske them that bring in the vnitie of will betweene the Father and the Sonne whether Christe be nowe in vs by veritie of nature or by agreement of will For if the worde was verily made flesh and if we doe verily receiue the worde made flesh in the Lords meate howe is he not to be thought to abide in vs naturally who being borne man did both take our nature nowe inseparable vpon him and also hath admixed the nature of his flesh vnto the nature of eternitie vnder the sacrament of his flesh to be communicated vnto vs For so we be all one bicause the Father is in Christe and Christ is in vs Whosoeuer therfore shall deny the Father to be naturally in Christ let him first deny that he himself is not naturally in Christ as Christ in him bicause the Father being in Christe and Christe in vs make vs to be one in them Therefore if Christe haue truely taken vpon him the flesh of our body and that man which was borne of Marie was truely Christe and we doe truely vnder a mysterie receiue the flesh of his body and by this we shall be one bicause the Father is in him and he in vs. Here Maister Heskins cutteth off the conclusion which is this Quomodo voluntatis vnitas asseritur cum naturalis per sacramentum proprietas perfectae sacramentum sit vnitatis Howe is the veritie of Will maintained when the naturall propertie by the sacrament is a sacrament of perfect vnitie Hilarie reasoneth against the Arrians that saide God was not naturally or essentially in Christe but by vnitie of wil as God is in vs but he proueth that Christe is naturally ioyned to vs by his incarnation and doth also communicate his flesh vnto vs by the holy sacrament which as hee expoundeth him selfe in the last sentence that M. Hes. hath cut off is a sacramēt or mysterie of our perfect vnitie with christ Therefore he doth not simply say that we do naturally eat the flesh of Christ but vnder a mysterie vnder a sacrament by which he meaneth that we doe not eate the flesh of Christ carnally but spiritually not after a corporall manner but after a spirituall maner Finally he saith that Christe is so naturally in vs as we are naturally in Christ but we are onely spiritually in Christ therefore Christ is onely spiritually in vs For naturally as he vseth it for essentially is not contrarie to spiritually But he alledgeth another place of Hilarie where he affirmeth that Christ is in vs both carnally and corporally Haec idcirco a nobis commemorata sunt c. These thinges are for this cause spoken of vs bicause the heretiques falsely affirming an vnitie of Will onely to be betweene the Father and the Sonne did vse the example of our vnitie with GOD as though we being vnited to the Sonne and by the same to the Father onely by obedience and will of religion no propertie of naturall communion should be giuen by the sacrament of his naturall flesh and bloud seing that both by the honor of the sonne of God giuen to vs and by the sonne of God carnally abiding in vs and we being corporally and inseparably vnited in him the mysterie of the true and naturall vnitie is to be declared By the words of corporally and carnally he meaneth essentially as he did before by the word naturally both bicause Christe tooke our nature verily vpon him and also doth communicat vnto vs by the same his eternitie And that he meaneth not carnally and corporally as the Papistes doe it is manifest by that he saith we are not onely corporally but also inseparably vnited in him For there corporall coniunction maketh not an inseparable vnion bicause they say that Christ is as naturally carnally and corporally vnited to the wicked from whome he is separated as to the godly wherefore it is left of necessitie that this naturall carnall corporall or essentiall dwelling of Christe in vs is not after a naturall manner but after a wonderfull manner not after a fleshly but after a spirituall manner not after a bodily but after a diuine and heauenly manner To conclude howe plaine these places be for the proclamer and plaine against Maister Heskins the exclamer let the readers iudge The proclamer doth admit these sayings according to the minde of the writers and not according to Maister Heskins falsifications and gloses The Sixtieth Chapter treateth vpon this text of S. Paule to the Hebruer We haue an altar c. The text is written Heb. 13. We haue an altar of which is it not lawful for them to eat which serue in the tabernacle By which he meaneth that none can be partakers of the sacrifice of Christe that remaine in the ceremoniall obseruation of the Leuiticall lawe But Maister Heskins vnderstandeth it that we haue the body of Christe in the sacrament of which it is not lawfull for any Iewe abiding in Moses lawe to eate And this he wil proue by Isichius and Theophylact Isichius he citeth in Leuit. Lib. 1. Cap. 4. Omnem sanguinem c. He commaunded all the rest of the bloud of the calfe to be powred out about the foote of the altar of the burnt offering which is in the tabernacle of witnesse Let vs againe vnderstand the altar of the burned sacrifice to be the body of christ For as he is the Priest and the sacrifice so he is the altar And knowe that S. Paule doth vnderstand the intelligible altar to be the body of Christ for he saith we haue an altar of which they haue no power to eate which doe serue in the tabernacle that is to say the body of christ For of that it is not lawful for the Iewes to eate M. Heskins would haue it plaine that he meaneth the reall presence of Christes body in the sacrament when neither the Apostle nor Isichius speake one worde of the sacrament but of the spirituall participation of the sacrifice of Christes death for he saith Christ is the Priest the sacrifice and the altar Therefore hee speaketh of that sacrifice that Christe him selfe did offer not of that sacrifice which the Papistes do imagine their blasphemous Priestes do offer And whereas M. Heskins trifleth of M. Hoopers glose of edere and credere that to eate is to beleeue although to eat the flesh of Christe be the effect of faith bicause that by faith we eate Christ yet may we more aptly say to eate is to beleeue then
of God which forbiddeth worshipping of any image or similitude of any thing 4 When the faith and intent of him that worshippeth the image is good as to worship one God and his Saintes what so euer is done with this mind so that sacrifice be not made to images it can be no idolatrie What faith is that which is contrarie to Gods commaundement And what call you sacrifice if prayers thanksgiuing and prayses bee none which are offered by the people to images namely to our Ladie of Walsingham of Ipswich c. which can bee none other but those idols that bee set vp in those places wee haue also shewed before that the Councel of Nice 2. wil haue sacrifice offered to the image of Christ. 5 Christians must not be considered as weake fraile like the Iewes and Paynims but strong and full of knowledge according to the prophesies and promises They shall all knowe me c. Iere. 31. and he doth them wrong that iudgeth Gods people proue to idolatrie for images were forbidden the Iewes but as the libell of diuorcement was winked at in them O monstruous impudencie that maketh one of the tenne commandements that hath such a seuere threatening annexed vnto it that the Lorde will punish the transgressours of it vnto the thirde and fourth gâ—â—eration like a permission of that whereof there was no commaundement But what so euer was promised of the knowledge and faith of Christe perteyneth not to all that vnworthily beare the name of Christe but onely to perfect and well instructed Christians 6 If the people be weake and apt to idolatrie yet it is the best way to keep them from it to suffer them to haue and honour conueniently the images of honourable persons as God permitted the Iewes to offer â–ª Oxen Calues c. because they would needes offer some external sacrifice As though God learned of them to make his lawes of sacrifices or if that had ben the best way he would not rather haue permitted images then forbidden them 7 Because the people haue not so many sacrifices as the Iewes therfore it is good they haue the remembrances of the martyrs in images whiche sacrificed their owne bodies It is great maruell the Apostles coulde not finde suche a profitable supplie of the Iewish sacrifices by images but onely the sacrifice of Christes death and the spirituall sacrifices of our selues which if we offer diligently we shall finde matter inough to keepe vs exercised that we neede not spend our time in gaping vpon idols 8 Images are not so much permitted to Christians for their weaknesse as for their strength that they may now haue them worship them without committing spiritual fornication as in times past for to haue none is pusil lanimity In deed it is a Popish magnanimity to contemn the coÌ„mandement of God and it were belike no daunger of fornicatioÌ„ to haue a whore to kisse her to lie with her for Popish Christians are strong ynough 9 The text of Iohn 4. that the true worshippers must worship God in spirite and veritie must not be applyed against worshipping of God by images but against idols and bondage of praying after one corporall fashion for godly images leade vs to spirituall deuotion The Diuel they doe But if they did yet not more then the ceremonies of the olde law the abolishing of which our Sauiour Christe in that sentence doeth promise not to set vppoÌ„ a spirituall worship in spirite and trueth but as Maister Sander would beare vs in hand to chaunge the shadowes and ceremonies from such as were instituted by God to as many other ordeined by men and moreouer to worshipping by images which before was altogether forbidden Note also that he calleth them godly images which terme he reproued in Maister Iewell As for the Votaries he carpeth which can abide to see their concubynes after their vowe of chastetie and yet cannot abide to see popish images let them aunswere for themselues if any such keep harlots as for them that are married they shal better defend their marrying out of the scriptures then the Popish Votaries their filthie abhominable liues vnder the hypocriticall title of chastitie Now followeth 12. commodities that come by images 1 We learne something by them that we knewe not before The Prophet Abacuc faith an image can teach nothing but lies Cap. 2. vers 18. 2 They bring vs in remembrance of the thinges that we know Theodotus of Ancira saith such cogitation is vaine and the deceitfull inuention of the deuil 3 They bring vs in remembrance not as by reading and repeating but by the most speedie twinckling of an eye But faith without the which it is impossible to please God commeth by hearing of Gods word Rom. 8. 4 By seeing and knowing we are prouoked to become like them whose images we worship Nay rather we are made like them whom we worship that is without sense and vnderstanding Psal. 115. 5 We are confirmed in our faith perceiuing those things that are painted be so true that they are euerie where set forth and honored Pictoribus atque poetis quidlibet audendi semper fuit aequa potestas Because Painters and Poets haue alwaies had libertie to setforth what they list Let this be a confirmation of Popish faith it shal be none of mine 6 We are kept wel occupied and deliuered from occasion to imagine idle things of our owne fantasie which might cause idolatrie If they be wel occupied that worship God contrarie to his commandement according to their owne idle fantasie 7 We tarie more willingly in the house of God which is so adorned with godly histories The same reason Durande alleadgeth for hanging of Oistriches egges in the churches Dauid desired to dwel in the house of the Lord al the daies of his life wheÌ„ there was neuer an image in it 8 We consider the companie of heauen how maruelous it is for as the holy of holies which did signifie heauen was decked with the images of Angels he meaneth the Cherubims so must our Churches be decked with images of Angels Saintes to be a figure of euerlasting glorie By the same reason I wil proue that the people must neuer come into the Church for the people neuer came into the holy of holies but the Priest only and that but once a yere And seeing Christ is entred into heauen indeede there must be no more figures of heauen whereof actuall possession is all ready taken 9 We pray to Christ and the Saints at the sight of their images You cal vpon them in whom you do not beleeue and therefore you are Infidels and idolaters or if you beleeue in men you are accursed of god Cursed be he that putteth his trust in man Ier. 17. vers 5. 10 We honour God in his saintes and in the signes and monumentes of them You worship you knowe not what but as you list which is will worship condemned by god Col. 3. vers 23. 11 We glorifie God in
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
Christ it is euident that he neither beleeued transubstantiation nor the carnall presence nor consecration nor intention after the manner of the Papistes as also by this that hee calleth the bread and wine after consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplaries or figures You see therefore howe with patches and peeces rent off here and there he goeth about to deceiue the simple readers which either haue no leasure or no boookes or no skill to trie out his falsifications and malicious corruptions The like sinceritie hee vseth in citing Chrysostomes Masse for so he calleth his Liturgie in which is a prayer for Pope Nicholas and the Emperour Alexius which was seuen hundreth yeres after Chrysostomes death and therfore could not possibly be written by him Besides this there be diuers copies in the Greeke tong one that Erasmus translated which is very vnlike that copie which is printed in Greeke since that time as the learned sort doe knowe The wordes he citeth be in a manner the same that were in Basils Liturgie sauing that in the end he addeth Permutans ea sancto spiritu tuo changing them by the spirt This change may well be without transubstantiation as hath bene often shewed before The saying of Ambrose is more at large in the Chapter next before As for the praier of the Popish Masse that the oblation may be made the body and bloud of Christ as it is vnderstoode of them is nothing like the prayers of the elder Liturgies although in sound of some words it seeme to agree And as foolishly as vniustly he findeth fault with our praier in the communion that wee receiuing the creatures of breade and wine in remembrance of Christes death according to his institution may be made partakers of his most blessed body bloud S. Iames S. Clement and the rest saith he prayed not that they might receiue bread and wine No more doe we thou foolish sophister But that receiuing bread and wine we might be partakers of Christes body and bloud and this did all the Apostolike and Primitiue Church pray as we pray in baptisme not that we may receiue water but that receiuing water we may be borne a newe Neither did they euer pray that the breade and wine might be transubstantiated into the body bloud of Christ but that they might be made the body bloud of Christ to theÌ„ after a spirtual sacrameÌ„tal maner But I am much to blame to vouchsafe these childish sophismes of any answere Next to this he would knowe what authoritie the Protestants can shewe that the eating and drinking of bread wine is of Christes institution That it is a part of his institution the Euangelists S. Paul do shewe most euidently But though he tooke breade and wine in his hands saith M. Heskins he changed it before he gaue them so that it was no more bread and wine but his body and bloud and therefore we charge Christ with an vntrueth to say that receiuing of bread and wine is of Christes institution O Maister of impietie and follie Christ made no such change in his handes but that which was in the cup was still the fruit of the vine as he himself testified saying I wil no more drinke of this fruit of the vine vntill the day come when I shall drinke it a newe with you in the kingdome of my father Math. 26. As for the praier of those Liturgies of Iames and Basil That God would make them worthie to receiue the body and bloud of Christe without condemnation proueth not that they meant to receiue the body of Christ after a corporall maner nor that the very body of Christe may be receiued to damnation The thirde Liturgie of Chrysostome which Erasmus expoundeth hath it otherwise Dignos nos redde potenti manu â—ua vt participes simuâ— immaculati tui corporis preciosi tui sanguinis per nos omnis populus Make vs worthy by thy mightie hand that we may be partakers of thy vndefiled body and of thy precious bloud and so may al the people by vs This prayer is godly sound and so are the other being rightly vnderstoode namely that they which eate of that bread drinke of that cup of the Lord vnworthily as S. Paule saith do eat and drinke their owne damnation not considering the Lords body But M. Heskins vrgeth that the spiritual body of Christ or Christ spiritually cannot be deliuered by the Priestes to the people but the real body may Yes verily much rather then the body of Christ corporally euen as the holy Ghost may be deliuered in baptisme and as eternal life and forgiuesse of sinnes may be giuen in preaching the Gospell and none of these feinedly but truly yet otherwise are they giuen by God otherwise by this Ministers But in this distinction of M. Hes â–ª it is good to note that he maketh Christ to haue a reall body which is not spirituall a spirituall body which is not reall Christ hath in deede a mysticall body which is his Church and that is not his natural body but by spiritual coniunction vnited to his only true naturall body But of this mystical body M. Hes. speaketh not Further he taketh exceptions to our prayer affirmeth that It is not the institution of Christe to receiue the creatures of breade and wine in the remembrance of his death But notwithstanding all his childish blockish quarels our prayer is waranted by the Apostles words 1. Cor. 11. As often as ye eat of this bread drinke of this cup ye shewe the Lords death till he come In the last part of this Chap. he will determine of the intention of the ministers of the new Church And that is that Desiring to receiue the creatures of bread wine they exclude the body and bloud of Christ. Who euer heard a more shamelesse lye or a more inconsequent argument But seing there be two sorts of ministers in this new founded Church he wil speake of them both one sort were made Popish Priestes so haue authoritie to consecrate but they lacke intention now they be fallen to heresie there is a second sort which thought they could not haue intention to consecrate yet being none of the greasie and blasphemous order they lack authoritie But I wold there were not a third sort of whom I spake in the last chap. that wer made popish Priestes and so continue but in outward dissimulation ioyne with vs if these intend to consecrate when they minister the coÌ„munion how can M. Hes. dissuade the Papists from receiuing of them or count their sacrameÌ„t nothing but bare bread And wheras M. He. seemeth in the end to inueigh against such I will willingly confesse that they are worse then he is or such as professe what they are but not worse then hee hath beene in King Henries King Edwards dayes when he dissembled and swaâ—e as deepely as any of them all As for our intention seeing it is
death vntil he come How is he that is to come distinct from him that is present for Saint Paule maketh an exposition of this breade this cuppe which are present to shewe the Lordes death that is to come But let vs heare what Saint Ieronyme sayeth that may helpe him in 1. Cor. 11. Ideo hoc c. Therefore our Sauiour hath deliuered this sacrament that by it we might alwayes remember that he dyed for vs For therefore also when we receiue it wee are warned of the priestes that it is the bodie and bloud of Christ that we might not be thought vnthankefull for his benefites I like this saying verie well which teacheth that the sacramēt is therefore called the bodie bloud of Christ that thereby we might be put in minde of the benefite of Christes death to be thankfull for it And that his meaning is none otherwise his owne wordes shal declare going both before and after Vpon these wordes Gratias egit c. Hoc est benedicens etiam passurus vltimam nobis commemorationem sine memoriam dereliquit Quemadmodum si quis peregre proficiscens aliquod pignus ei quem diligit derelinquat vt quotiescunque illud viderit possit eius beneficia amicitias memorare quod ille si perfectè dilexit sine ingenti desiderio non potest videre vel fletu That is blessing or giuing thankes euen when hee was to suffer he left to vs his last commemoration or remembrance Euen as a man going into a farre countrey doth leaue some pledge to him whome he loueth that so often as he seeth it he may remember his benefites and frendship which pledge he if he loued perfectly cannot beholde without great desire or weeping In these words you see S. Hierom compareth the sacrament to a pledge which is left in remembrance of loue benefites receiued of him that in person is absent The same writer vpō the same words of our text donec venerit vntill he come thus writeth Tam diu memoria opus est donec ipse venire dignetur So long we haue neede of a remembraunce vntill he him selfe vouchesafe for to come Nothing can bee more plaine to shewe his meaning not to be of a carnall or bodilie presence although as Christ hath giuen vs the president he call the bread and cuppe by the name of the bodie and bloud of Christe The testimonie of Theophylact being a Greeke Gentleman of the lower house I haue hetherto refused to admitt and therefore in this place also will not trouble the reader with him The challenge was made of writers within sixe hundreth yeares after Christe this man liued about a thousande yeres after Christ yet if I would wrangle about his wordes he hath nothing that may not bee reasonably construed on our side without any wresting The fiue and fortieth Chapter abideth in the exposition of the same text by S. Basil Rupert S. Basil is alledged de baptismo Oportet accedentem c. It behoueth him that commeth to the bodie and bloud of our Lord to the remembrance of him that was dead for vs and rose againe not onely to be pure from all vncleannesse of bodie and soule lest he eate and drinke to his owne condemnation but also to shewe euidently and to expresse the memorie of him that hath dyed for vs and risen againe And what sayeth Basil in these words that we do not graunt vnderstanding purenesse by faith and repentance Maister Hesk. sayeth in steede of that S. Paule sayde this bread and this cupp he sayeth the bodie and bloud of Christe although I might stande with him that this is no interpretation of Sainct Paules wordes but an exhortation which Basil maketh to the worthie receiuing of the sacrament what inconuenience is it to graunt that it is both bread and wine and also after a spirituall manner his verie bodie and bloud which is receiued of the faithfull But either Maister Heskins note booke serued him not or els his malice against the trueth would not suffer him to see what the same Basil writeth not many lines before these wordes which he citeth vpō the rehearsall of the wordes of Christ of the institution of this blessed sacrament and immediatly after the verie text of the Apostle now in hande As often as you eate of this bread and drinke of this cuppe you shewe the Lordes death vntill he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What then do these words profit vs that eating drinking we might always remember him which dyed for vs and is risen againe and so wee might bee instructed of necessitie to obserue before God and his Christe that lesson which is deliuered by the Apostle where hee sayeth for the loue of Christe doeth constreine vs iudging this that if one hath dyed for all then all are dead M. Heskins denyeth the sacrament to be a remembrance of Christe for feare he shoulde confesse Christ to be absent affirming it is a remembrance only of the death of christ But Basil saith that in eating and drinking we must remember Christe that is dead risen againe for vs and so be transformed into his image by mortification and newnesse of life This is all the profite that Basil gathereth of the institution of the supper of the Lorde Where is then the carnall presence the sacrifice propitiatorie the application of it according to the priestes intention and such like monsters of the Masse The testimonie of Rupertus a burgesse of the lower house I will not stand vpon notwithstanding it little helpeth Maister Heskins cause For he doth not say that the sacrament is so a remembrance of Christes death that it is not a remembrance of Christ him selfe But Maister Heskins sayeth all the rable of sacramentaries cannot bring one couple of catholike authors that saye Saint Paule spake here of materiall bread neither can Maister Heskins bring one single auncient writer within the compasse of the challenge which is 600. yeres after Christ that denyeth that S. Paule spake of materiall breade as the earthly part of the sacrament He hath named Hierome Basil but neither of them denie it as for Theophylact Rupertus although neyther of them also denye it in the places by him cited yet I knowe not why we might not as well produce Berengarius and Bertrame as auncient as they which affirme that Saint Paule spake here of bread But that there is materiall bread in the sacrament as the earthly part thereof we haue already cited Irenaeus Lib. 4. Cap. 34. Origen in 15. Matthaei Cyrill in Ioan. Lib. 4. Cap. 24. and many other Toward the end of this Chapter Maister Heskins taketh vpon him to aunswere an obiection of Oecolampadius who iustly chargeth the Papistes of wilfull ignorance in that they make the body of Christ both the exemplar and the thing exemplified the figure and the thing figured the signe and the thing signified whereas relation must be betwixt two thinges distincted and not of
mihi videris esse Non enim corpus solùm sed etiam panis vitae nominatur Ita enim Dominus ipse appellanit Porro autem ipsum corpus Diuinum corpus appellanus viuificum Dominicum docentes non esse commune alicuius hominis sed Domini nostri Iesu Christi qui est Deus homo Orthodoxus Say then the mysticall tokens which are offered to God by the Priestes of God of what thinges sayest thou they are tokens Eran. Of the body bloud of our Lorde Orth. Of that bodie which truely is Or of such a bodie as truely is not Eran. Which truly is Ortho. Very well For it behoueth the patterne to be example of the image For painters doe followe nature and do paint the images of those thinges which are seene Eran. It is true Orth. Then if the Diuine mysteries doe represent that bodie which is a bodie in deede therefore our Lordes bodie is euen nowe also a-bodie not beeing chaunged into his Diuine nature but filled with Diuine glorie Eran. It came well to passe that thou diddest speake of the Diuine mysteries For euen out of the fame will I shewe vnto thee that our Lordes bodie is chaunged into another nature Therefore aunswere vnto my questions Orth. I will answere Eran. What doest thou call the gifte which is offered before the inuocation of the Priest Orth. I may not speake it openly for it is like that some are present that are not admitted to the mysteries Eran. Then answere darkely Orth. That meate which is made of such kinde of seedes Eran. And how doe we cal the other signe Ortho. That is also a common name which signifieth a kinde of drinke Eran. But after sanctification how doest thou call them Ortho. The bodie and bloud of christ Eran. And doest thou beleeue that thou art made partaker of the bodie and bloud of Christ Orth. So I beleeue Eran. Therefore euen as the tokens of the bodie and bloud of our Lord are other things before the inuocation of the priest and after the inuocation are changed and made other thinges euen so the Lordes bodie after the assumption is changed into his Diuine substance Orth. Thou art taken with thine owne nets which thou haste made For the mysticall signes after sanctification do not departe from their nature For they remain in their former substance figure and shape they may be both seene and handled euen as before But they are vnderstoode to be those thinges which they are made to be are beleeued reuerenced as those which are the same thinges that they are beleeued to be Compare therefore the image with the examples and thou shalt see the similitude For the figure ought to be like to the trueth For that same bodie hath the former shape and fashion circumscription and to speake at once the substance of a bodie But it is made immortall after his resurrection and more mightie then that any corruption or destruction can befall vnto it and it is made worthie to sit at the right hand of God and is worshipped of euerie creature as that which is called the naturall bodie of our Lorde Eran. But yet the mysticall token changeth the former name For it is no more called that it was called before but it is called the bodie Therefore the trueth also ought to be called God and not a bodie Orth. Thou seemest vnto me to be ignorant For it is not only called the body but also the bread of life For so our Lorde himselfe called it But his very bodie we call a Diuine bodie a quickening and our Lordes bodie teaching that it is not a common bodie of any man but of our Lord Iesus Christ which is both God and man By this discourse of Theodoretus you may see both howe syncerely Maister Heskins hath cited his authoritie and also what the writers minde was both concerning transubstantiation and the carnall manner of presence The authoritie of Anselmus Bishop of Canterburie I passe ouer as I haue done alwayes with Burgesses of the lower house But Maister Heskins affirmeth that the preparation we are commanded to make for the receipt of the sacrament the danger of vnworthie receiuing do argue the reall presence for such preparation and perill should not be for receiuing a peece of bread And if we aunswere that by faith we receiue Christs bodie bloud verily but yet spiritually he will confute vs by that wee affirme the fathers to haue receiued Christ as verily as we doe who yet had not like preparation nor like punishment for vnworthie receiuing For their preparation was onely in outwarde things their punishment onely bodily and temporall But who is so grosse of vnderstanding as M. Heskins that will not acknowledge that the fathers of the olde Testament by that purifying and preparation in bodily things were admonished that inward spiritually purenesse was more necessarie And wheras he sayeth the vnworthie receiuers of those auncient sacraments were punished only with temporal death how often doth those threatenings occurre in the lawe That soule shal be rooted out from my face that soule shall perish from his people he hath broken my couenant c Wil ye make vs beleeue that God threateneth onely a temporall and not an eternall death to the contemners of his ordinances Finally when the same punishment of condemnation remaineth to them that receiue baptisme vnworthily which abydeth them that receiue the Lordes supper vnworthily how will hee proue a reall presence more in the one sacrament then in the other The seuen and fiftieth Chapter expoundeth this text For this cause manie are weake and sicke c. by Origen Saint Ambrose Origen is cited in Psalm 37. Iudicium Dei parui pendis c. Settest thou little by the iudgement of God and despisest thou the church admonishing thee Thou are not afraide to communicate the bodie of Christ comming to the Eucharistie as cleane and pure as though nothing vnworthie were in thee and in all these thou thinkest that thou shalt escape the iudgement of god Thou doest not remember that which is written that for this cause many among you are weake sick many are fallen a sleepe Why are many sicke Because they iudge not them selues neither examine themselues neither do they vnderstand what it is to communicate with the church or what it is to come to so great and so excellent sacraments They suffer that which men that be sicke of agues are wont to suffer when they eat the meates of whole men and so cast away them selues Here Maister Heskins noteth firste that Origen calleth the sacrament in plaine wordes the bodye of Christe therefore it is no breade figure or signe of the bodie of christ Secondly he calleth it mysteries therefore it is two sacraments whole Christ bodie bloud is vnder eche kind Thirdly sicke men sometimes will eate whole mens meate therefore euil men receiue the bodie of christ These be all
Pope Leo saide at his death that this one thing he should gayne by dying that he shoulde be resolued concerning the question of the immortalitie of the soule Wherein all the learned men in the worlde before could not satisfie him Last of all what an impudent lyer Maister Rastell is you may plainely perceiue when he chargeth the Bishop with this confession That these nine hundreth yeres and more none did euer take this way which he doth follow For although the Bishop made his chalenge of sixe hundreth yeares after Christe â–ª yet did he neuer confesse that in the nine hundreth yeres following none did euer reteine or imbrace the Gospell whiche he teacheth when God be praised there was a number euen in the moste blindest times that sawe the light thereof although they were fewe and persecuted by Antichriste SECTIO 4. From the second face of the 23. leafe to the first of the 38. leafe In which he taketh vpon him to proue that the English communion and seruice doth not followe Christe and his Apostles in taking into their handâ— and blessing the cuppe and the challice nor the primitiue Church in praying toward the East mingling water with the wine signe of the crosse altars incense tapern praying to Saintes and praying for the dead The â— in his sermon affirmed as R. saith 1. The holy coÌ„munion to be restored to the use form of the primitiue Church 2. To the same order that was deliuered appointed by Christ 3. and after practised by the Apostles 4. and continued by the holy doctours and fathers by the space of fiue or sixe hundreth yeares throughout all the catholike Churche of Christ 5. without exception or anye sufficient example to be shewed to the contrarie Al these Master Rast. saith be lyes which is his short aunswere And I coulde aunswere as shortly that then they be lyes of Master Rastells forging For the bishoppe affirmed no such thing of the ceremoniall forme of our Communion but of the doctrine thereof But let vs see his answere at large He woulde know how this Communion of ours doth agree with that which Christ deliuered and theÌ„ rehearseth the institution of Christ beginning at the eating of the Pascall Lambe and the washing of his disciples feete as though either of these perteined to the sacrament and forsoothe we must tell him how many thinges more how many things lesse our order in the coÌ„munion booke hath And firste what scripture we haue for the linnen clothe for the priestes standing on the North side of the table for our prayers confessions collects other ceremonies and seeing wee haue no scripture for these the Communion is not restored to the order appointed by Christ. I aunswere that forasmuch as those matters perteine to order and decencie we haue scripture sufficient to authorize them although as I saide before the bishop speaketh not of the ceremoniall forme of ministration but of the substaunce and doctrine which is the essential forme of the Communion concerning which we haue neyther more nor lesse then Christ vsed and deliuered Yet saith Master Rast. we haue many pointes lesse then was done by Christ at his last supper First he will not presse vs with that question why we do not Communicate after supper which peraduenture yet some doth with the sicke as a thing not vnlawfull nor tyed to any time but by the generall rule of order and decencie but he demandeth why we take not the bread into our handes before we consecrate it as Christ did A profounde question As though we doe not both take it breake it receiue it and deliuer it with our handes as Christ did Or as though Christ appointed at what moment we should touch it or that M. Rastel is able to say that Christ spake nothing of his institution before he touched the breade or as though we did not vse ordinarily before we make the exhortation vnto the Communion to take the bread and breake it and with the cup to set it before vs not to let it stand at the ende of the table as he belyeth vs as though we werâ— ashamed to folow Christ. The seconde thing that we haue lesse then Christ did as he saith is blessinge of the breade which is vtterly false for we blesse it as Christ did not with the signe of the crosse as ye would haue vs but with thanksgiuinge and prayer as the Euangelistes doe testifie that Christe did and as the primitiue and Apostolike Church did practise And therefore Iustinus martyâ— speaking of the sanctified or blessed nourishment of the sacrament calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nourishement for which thankes is giuen by the worde of prayer receiued of him And touching the reuerende gestures vsed by Christ at his supper as we doubt nothing but that he vsed them alwayes so can M. Rastell with all his prating prooue none other then the Euangelists haue set downe And therefore for his loking on the bread separating it from the rest of the bread on the table blessing it by some special signe as the signe of the crosse c. when he can prooue out of the scriptures we shall bee content to refourme our Communion accordinge to those supposed gestures In the meane time notwithstanding his ruffian like raylinge our order of celebration hath all things instituted and deliuered by Christ to be obserued in the reuerent ministration of this most holy sacrament The seconde lye he chargeth Master Iewell with all is that he saith we haue the same order that was practiâ—ed by the Apostles where as we reade of none order practised by them For Actes the 2. we read saith he that they did breake breade in houses And yet it may be doubted whether that was the communion and actes 13. saith he when the Apostles had fasted and sacrificed they sent forth Paule and Barnabas But where finde you that translation Master Rastell that they sacrificed will you now forsake your owne Latine translation Ministrantibus illis Domino when they ministred vnto the Lorde and so wilfully runne into the curse of the Tridentine councell or will you appeale to the Greeke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worde signifieth any publike Ministerie by the iudgement of all learned Graetians and Erasmus himselfe whom you folowe in this translation though you count him an heretike and forsake your Catholike translation confirmed by generall Councelles Well then I see that papists iangle of general councels and catholike interpretations vnto other but they themselues will be holden of none anye longer then they liste But to the matter he saith that S. Paule 1. Cor. 11. testifieth of the veritie of the sacrament but not of the order referringe that to his owne comming As though he doeth not manifestly reforme a disorder or as though other thinges which he saith he woulde set in order at his comminge could be taken for the same thinges that he wrote of in his Epistle But what of al