bloud which is shed for you and that bloud which was shed for vs was separated from his bodie therefore this bloud in the cuppe is separated from his bodie And in verie deede the mysterie of the cuppe is sett forth in that he sayeth his bloud was shedd for vs and not as it remayned in the veynes of his bodie for not his bloud in his bodie but the shedding of his bloud hath washed our consciences from dead workes to serue the liuing god So the breaking of his bodie on the crosse hath made it a spirituall meat for vs to feede vppon and therefore he saith this is my bodie which is giuen for you And so sayeth Hesychius verie well of the crosse Quae etiam superimpositam Dominicam carnem esibilem hominibus reddit nisi enim superimposita fuisset cruci nos corpus Christi nequaquam mysticè perciperemus The crosse maketh our Lordes fleshe layde vpoÌ„ it eatable of men for except it had been layde vpoÌ„ the crosse we should not receiue mystically the bodie of Christ in Leu. lib. 2. Cap. 6. But M. Heskins by miserable detorting of a worde or two woulde make the auncient fathers patrones of his monstrous sacriledge as though they taught whole Christ to be vnder eche kinde of which opinion there is not one title to be found in all their workes First Cyprian de Cana Domini Panis iste communis in carnem sanguinem Domini mutatus proâ—urat vitam This common bread being changed into the bodie and bloud of our Lorde procureth life But here Maister Heskins playeth his olde parte most impudently falsifying the wordes of Cyprian by adding Domini and leauing out that which followeth and maketh all out of doubt that Cyprian speaketh not here of the sacramentall bread but of common breade His wordes are these Panis iste communis in carnem sanguinem mutatus procurat vitam incrementum corporibus ideoque ex consueto rerum effectu fidei nostrae adiuta infirmitas sensibili argumento edocta est visibilibus sacramentis inesse vitae Ä™ternae effectum non tam corporali quà m spirituali transitione nos Christo vnitos This common breade being chaunged into fleshe and bloud procureth life and increase to our bodies therefore the weakenesse of our faith being holpen by the accustomed effect of thinges is taught by a sensible argument that in the visible sacrament is the effect of eternall life and that wee are vnited to Christ not so much by a bodily as by a spirituall transition You see therefore howe shamefully hee abuseth Cyprian Who seeing hee was so vehement against them that vsed water onely in the cuppe would he think you allowe that neither wine nor water shoulde be giuen Especially when hee giueth a generall rule that the institution of Christe bee precisely obserued and that nothing else is to be done concerning the cuppe then that Christe him selfe did before vs lib. â— Ep. 3. Caecilio But are Papistes ashamed of forgerie to mainteine their false doctrine of transubstantiation After Cyprian hee depraueth the wordes of Irenaeus lib. 5. Calicem qui est creatura suum corpus confirmauit The cuppe which is a creature he confirmed to be his bodie but it followeth which he craftely omitteth Ex quo nostra auget corpora Quando ergo mixtus Calix factus panis percipit verbum Dei fit Eucharistia sanguinis corporis Christi c. Of which hee doeth increase our bodies When then the mixed cuppe and breade that is made receiueth the worde of God the Eucharistie or sacrament of the bodie and bloud of Christe is made Whether there bee eclipsis or synechdoche in the former wordes thou mayst see plainly here that hee meant not to exclude the bread but that they both together make the sacrament But Maister Heskins alledgeth further out of Irenaeus Sanguis non est nisi a venis carnibus reliqua quae est secundùm hominem substantia Bloud is not but of vaines and fleshe and other substance of man. By these wordes which he vseth to proue that Christe had a true bodie because he had bloud M. Heskins like a wise man would proue that wheresoeuer bloud is there must be fleshe and vaines also wherein all the pudding wiues of Louayne will holde against him In deede bloude commeth from vaynes and fleshe as IrenÄ™us sayeth but it doth not followe that where bloud is there must be vaines and fleshe As for the saying of Bernarde wee are as little moued withall as M. Heskins with Melancthon to whome in his brauerie he sayeth vale and will cleaue to the substantiall doctrine of the fathers for the communion in one kinde of which he is not able to bring one But to conclude this Chapter If he be asked why Christe did institute the sacrament vnder both kindes if it bee sufficient to receiue one he aunswereth to frequent the solemne memoriall of his death and passion But all Christian men ought to frequent the solemne memoriall of his death and passion therefore he did institute it for all Christian men to receiue vnder both kindes And so S. Paule concludeth as often as you eate of this bread and drink of this cuppe you shewe the Lordes death vntil he come Wherefore the scripture is directly contrarie to the sacrilegious decree of the Papistes of receiuing the sacrament in one kinde onely The eyght and sixtieth Chapter proueth the same receipt vnder one kinde to be lawfull by the auncient practise of the Church Before these substantiall proues come in he taketh vpon him to aunswer the obiections of the aduersaries And first of the Bohemnians who vsed that place out of the sixt of S. Iohn Except you eat the fleshe of the sonne of man and drinke his bloud you shall haue no life in you These such like textes out of that Chapter must needes be inuincible argumentes against the Papistes which holde that those sayinges are to bee vnderstoode of the sacrament first and principally And otherwise for as much as the Lordes supper is a seale and sacrament of that doctrine and participation of the fleshe and bloude of our sauiour Christ which he there teacheth we may necessarily gather that seeing he ioyneth eating and drinking in the thing we may not omitt either of them in the signe And where as the Papistes would shift off that matter with their concomitans of bloud with the bodie it will not serue seeing he requireth drinking as necessarily as eating euen as he is a perfect foode and therefore is not meate without drinke but both meate and drinke Therefore diuerse counsels and specially Bracarense tertium Capitul 1. and it is in the decrees De Con. Dis. 2. cum omne as it reformed many corruptions that were crept into the Church about the ministration of the cup so this was one which they reproued that they vsed to dippe the breade in the cup and so deliuer it to the people Illud verò quod
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
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
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
of our Lords words bringeth in the perfection of certeintie who said This is my bodie which is giuen for you doe this in remembraunce of me In this aunswere seeing he bringeth no exposition but onely citeth the bare wordes of the text there is nothing that maketh for M. Heskins He saith the wordes are plaine inough and neede none other interpretation It is true before the worlde was troubled with the heresie of carnall presence the text seemeth plaine ynough these wordes Do this in remeÌ„brance of me were thought a sufficient interpretation of those words This is my bodie and so doth Basill vse them But S. Ambrose he saith is so plaine that if his mother the Church had not beene good to him he should haue bene shut out of the doores For Oecolampadins reiected his book of the sacraments as Luther did the Epistle of S. Iames. Touching Luther although he were too rash in that censure yet had he Eusebius for his author twelue hundreth yeres before him And not only OecolaÌ„padius but many other learned men do thinke both the phrase and the matter of that booke to be vnlike S. Ambrose But for my part let it be receiued I hope M. Hesk. shal gaine litle by it he hath noted many short sentences which I wil rehearse one after another First Lib. 4. Ca. 5. Antequam Before it be consecrated it is bread but when the wordes of Christe are come to it it is the bodie of christ Finally heare him saying take eate ye all of it This is my bodie And before the words of Christ the cuppe is full of wine and water when the wordes of Christe haue wrought there is made the bloud which redeemed the people Ibi. Lib. 4. Cap. 4. Tu forte Thou peraduenture sayest my bread is vsuall bread but this bread is bread before the wordes of the sacramentes when consecration is come to it of bread it is made the fleshe of Christ. And againe in the same Chapter Sed audi but heare him saying that sayeth he saide and they were made he commanded and they were created Therefore that I may answere thee Before consecration it was not the bodie of Christe But after consecration I say vnto thee thaâ— now it is the bodie of christ He saide and it is made he commanded and it is created And in the same booke Cap. 5. Ipse Dominus Our Lord Iesus himselfe testifieth vnto vs that we receiue his bodie and bloud shall we doubt of his trueth and testification Out of these places he concludeth not onely that figures be excluded but also that the tearme of consecration is vsed seriously I graunt but not in such sense as the Papistes vse it but as the worde signifieth to hallow or dedicate to an holie vse How figures be excluded and how these places are to be taken that are so plaine as he pretendeth I pray you heare what he writeth in the same bookes of sacramentes Lib. 4. Cap. 4. Ergo didicisti quòd ex pane corpuâ— fiat Christi quòd vinum aqua in calicem mittitur sed fit sanguis consecratione verbi Coelestis Sed fortò dicis speciem sanguinis non video Sed habet similitudinem Sicut enim mortis similitudinem sumpsisti ita etiam similitudinem preciosi sanguinis bibis vt nullus horror cruoris sit precium tamen operetur redemptionis Didicisti ergo quia quod accipis corpus est Christi Therefore thou hast learned that of the bread is made the body of Christ and that the wine and water is put into the cup but by consecration of the heauenly worde it is made his bloud But perhappes thou sayest I see not the shewe of bloud Yet hath it the similitude For as thou hast receiued the similitude of his death so also thou drinkest the similitude of his precious bloud that there may be no horror of bloud yet it may worke the price of redemption Thou hast learned then that that which thou takest is the bodie of christ Here you see it is so the bodie of Christ as it is the similitude of his death so the bloud as it is the similitud of his bloud Moreouer in the same book Ca. 5. Dicit sacerdos c. The priest saith make vnto vs saith he this oblation ascribed reasonable acceptable which is the figure of the bodie and bloud of our Lord Iesus Christ. And Cap. 6. Ergo memores c. Therefore beeing mindefull of his most glorious passion and resurection from hell and ascention into heauen we offer vnto thee this vndefiled sacrifice this reasonable sacrifice this vnbloudie sacrifice this holie bread and cup of eternall life And againe Lib. 6. cap. 1. Ne igitur plures hoc dicerent veluti quidam esset horror cruoris sed maneret gratia redemptionis ideo in similitudinem quidem accipiâ— sacramentuÌ„ sed verae naturae gratiam virtus émque consequeris Therfore lest any man should say this and there should be a certeine horror of bloud but that the grace of redemption might remaine therefore truely thou takest a sacrament for a similitude but thou obteinest the grace vertue of his true nature Thus Ambrose hath spoken sufficiently to shewe him selfe no fauourer of Maister Heskins bill although as the scripture teacheth he call the sacrament the bodie bloud of Christ and declareth why it is so called because it is a figure similitude and a memoriall thereof The three and fiftieth Chapter continueth in the exposition of Christes wordes by Gregorie Nicene and S. Hierome Gregorie Nicene is cited Ex serus Catatholico De Diuinis sacram Qua ex causa panis in eo corpore mutatus c. By what cause the bread in that bodie beeing chaunged passed into the diuine power by the same cause the same thing it done now For as there the grace of the word of God maketh that bodie whose nourishment consisted of bread and was after a certeine maner bread So bread as the Apostle saith by the word of God and prayer is sanctified not because it is eaten growing to that that it may become the bodie of the WORDE but foorthwith by the worde it is chaunged into the bodie as it is saide by the WORDE This is my bodie This place saith Maister Heskins ouerthroweth three heresies The first of Luther or Lutherans that the sacrament is not the bodie of Christ except it be receiued Gregorie saith it is not the bodie of Christ because it is eaten But that is no ouerthrow to Luthers assertion for Gregorie meaneth that the sacrament by nourishing our bodies is not made the bodie of Christe as the breade that a man eateth is turned into his bodie and so was the bread that our sauiour did eat turned into the substance of his bodie while he liued but by the power of God this notwithstanding it is made that bodye of Christ only to the worthie receiuer Of which aâ—sertion M. Hesk. saith they
diuel contemned the body of Christ that he entred immediatly after the bodie of Christ receiued but he saith he contemned not the body of Christ for Iudas was so full of wickednes that the bodie of Christ entred not into him but the diuel before had possessed him And that this is more agreable to the mind of Chryso his wordes in the Hom. 45. In Ioan. doe declare Daemones cum Dominicum sanguinem in nobis vident in fugam vertuntur When the diuels doe see the bloud of our Lorde in vs they are put to flight This proueth that Iudas receiued not the bloud of Christ seeing immediately after the receipt of the sacrament as he sayeth the Diuel entred into him Therefore the other place which Maister Heskins alledgeth out of Chrysost. Ho. 83. In Mat. is likewise answered Caenantibus c. When they were a◠Supper Iesus tooke bread blessed it and brake it and gaue it to his disciples O the blindnesse of that traitor which when he had bene partaker of the vnspeakable mysteries he remained the same man and being admitted to Gods table would not be changed into better which Luke signified saying that after this Satan entred into him not because he despised the Lordes bodie but because he laughed to scorne the folly of the traytor These vnspeakeable mysteries M. Hesk. saith can not be a bare piece of bread and a cup of wine but must needes be the bodie and bloud of Christ. But sauing his authoritie is not the baptisme wherewith wicked men are baptised an vnspekable mysterie and yet no wicked man in baptisme receiueth the spirite of regeneration But Chrysostome proceedeth in the sentence before alledged Maius enim peccatum vtraque ratione fiebat quia tali animo mysterijs susceptis nec timore nec beneficio nec honore melior factus est For his offence was made greater both wayes because that hauing receiued the mysteries with such a minde neither with feare nor with the benefite nor with the honour he was made better Chrysostome saith he receiued the mysteries he doth not say he receiued the bodie of christ Now iudge whether Chrysostome doth plainely affirme that Iudas receiued the bodie of Christ with the other Apostles or whether M. Heskins doth lye that so affirmeth of Chrysostome and can no better proue it then you haue heard Now followeth S. Aug. In Ep. contra Donatist post Collat. Quisquis autem c. Who so euer shall liue wel in this church other mens sinnes do nothing hinder him for in it euerie one shall beare his owne burthen as the Apostle saith and whosoeuer shall eate the bodie of Christ vnworthily eateth and drinketh iudgement to himselfe for the Apostle him selfe hath written this In these wordes Augustine calleth the sacrament of the bodie of Christe the bodie of Christ as it followeth immediately after Cum autem dicit iudicium sibi manducat satis oftendit quia non alteri iudicium manducat sed sibi Hoc nos egimus ostendimus obtinuimus quia communio malorum non maculat aliquem participatione sacramentorum sed consensione factorum And when he saith he eateth iudgement to himselfe he sheweth sufficiently that he eateth not iudgement to another but to himselfe This haue we treated shewed and proued that the fellowship of euill men doth not defile any man by participation of the sacramentes with them but by consent of their deedes Likewise he tearmeth the sacrament by the name of the bodie of Christ. Cont. Donat. Lib. 5. Cap. 8. Sicut enim c. As Iudas to whom our Lord gaue the morsel gaue place himselfe to the diuell not by receiuing an euill thing but by receiuing is amisse so any man receiuing vnworthily the Lordes sacrament causeth not because he himselfe is euill that it should be euil or because he receiueth it not to saluation that he receiueth nothing For it was neuerthelesse the bodie and bloud of our Lord euen to them whom the Apostle saide He that eateth drinketh vnworthily eateth drinketh iudgement to himselfe In these wordes he reasoneth against the Donatistes that saide that baptisme ministred by heretikes was no sacrament which he confuteth by example of the other sacrament of Christes bodie bloud which Iudas and other wicked men receiued So that in these wordes the bodie and bloud of the Lorde are to be taken for the sacrament of the bodie bloud of christ Which sacrament as Augu. saith Tract 26. in Ioan. is receyued of some to destruction Res verò ipsa cuius sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit But the thing it selfe whereof it is sacrament is vnto life to euerie man to destruction to no man whosoeuer shall be partaker therof But M. Heskins flyeth to his distinction of receiuing spiritually and corporally as though Augustine euer saide that the bodie of Christe was receiued corporally of any man. But let vs heare his owne wordes whiche M. Heskins hath cited in the same treatise Quantum pertinet ad illam mortem c. As touching that death of which the Lorde saide that their fathers be dead Moses also did eate Manna Aaron did eate Manna Phinees did eate Manna many did eate which pleased the Lord died not Wherfore Because they vnderstoode the visible meate spiritually they hūgred spiritually they tasted spiritually that they might be filled spiritually For we also at this day haue receiued a visible meate But the sacrament is one thing the vertue of the sacrament another thing which many do receiue of the altar doe die in receiuing doe die Wherefore the Apostle saith he eateth drinketh his owne iudgement In these words Augustine teacheth that the visible meate which is the sacrament may be eaten to condēnation which is the thing we affirme as for eating the body of Christe otherwise then spiritually he speaketh not one worde But M. Heskins would learne of the aduersarie what Augustine meaneth by this word Vertue which many do dye in receiuing it and therefore it cannot be the vertue of his passion so it must needs be his very bodie So that by this conclusion Christs bodie may be receiued without the vertue of his passion But if it please him to learne what Aug. meaneth by this word Vertue in that place I answere he meaneth force or efficacie which is either to life or to death as the receiuer is affected that taketh the sacrament for immediatly after he saith Nam bucella Dominica venenum suit Iudae tamen accepit For the Lords morsel was poyson to Iudas yet he receiued it You see therefore a double vertue in the sacramēt one to saluation another to condemnation no bodily presence necessarie for either of them Another place he citeth In Ioan. Tr. 6. Recordamini vnde sit scriptū Remember frō whence it is written Whoso euer shal eat the bread and drinke the cup of
as good reasons as that ▪ comon iest The staffe standeth in the corner therefore the good man is not at home As for the saying of Origen we receiue it willingly for hee speaketh of such receiuers as Saint Paule doth that is not wicked and reprobate persons but such as for their offences were chastened of the Lord that they might not be condemned with the worlde But he will presse vs with a more vehement place of Origen Hom. 13. in 25. Exod. Volo vos admonere c. I will admonish you with the examples of our own religion You that are wont to be present at the diuine mysteries doe knowe howe you receiue the Lords bodie you giue heede with all warinesse and reuerence that no little portion of it should fall downe that no parte of the consecrated gift should fall away for you beleeue your selues to be guiltie and you beleeue rightly if any of it should fall from you through negligence If then you vse so great warinesse about the conseruing of his bodie and worthily do vse it howe do you thinke it is lesse offence to haue neglected the worde of God then his bodie Maister Heskins noteth two things in this sentence First a playne saying for the proclaimer that without mention of figure signe or sacramentall bread hee sayeth the people receiued the bodie of Christe Secondly that he commendeth the reuerend vsage of the same Concerning the first there is expresse mention of the Diuine mysteries and not that onely but then in that he calleth the sacrament the bodie of Christe it appeareth both that there is bread and that it is not so his bodie as the Papistes do deeme For whereof be those litle portions that may fall away partes of the breade or of the bodie of Christe I thinke he is not so madde to say that peeces may fall off from Christes holy and naturall bodie Then it remaineth that they bee peeces or crommes of breade that may fall away And seeing that whereof peeces may fall away is called the bodye of Christe it is manifest that hee meaneth not the naturall bodie of Christe to be corporally present from which no peeces can fall away Finally seeing Origen maketh it as great a fault to neglect the worde of God as to neglect the sacrament it followeth that Christe is none otherwise present in the sacrament then in his worde that is spiritually and after an heauenly manner As for the other matter that Origen alloweth the reuerence of the people in handling the sacrament we also do allowe the same so farre as neither idolatrie nor superstition be mainteined And whereas he raileth against vs for our vsage of that breade and wine which remaineth after the ministration of the communion he sheweth his wisedome and charitie For that which remaineth on the table when the ministration is ended is no more the sacrament then it was before the ministration began and therefore may be vsed as all other bread whatsoeuer the Popes decrees are to the contrarie Now let vs heare what he can say out of S. Ambrose against vs He citeth him in 1. Cor. 11. Vt verum probaret c. That he might proue that there is a iudgement to come of them which receiue the Lords bodie he doth nowe shewe a certeine image of the iudgement vppon them which vnaduisedly had receiued the bodie of our Lord while they were punished with feuers and infirmities and many dyed that by them the rest might learne and being terrified by the example of a fewe they might be reformed knowing that to receiue the bodie of our Lorde negligently is not left vnpunished but if his punishment be here deferred that he shal be more grieuously handled hereafter because he hath contemned the example Here againe M. Heskins chargeth Ambrose to saye that the sacrament is the naturall bodie of Christe and that it hath bene receiued of euil men when hee sayeth neither of both for he speaketh of them that were faithfull and that might bee reformed whereas the wicked reprobates be vncurable And as for the carnal manner of presence howe farre he was from it let his owne wordes in the same place declare Vppon this texte You shewe the Lordes death vntill he come Quia enim morte Domini liberati sumus huius rei memores in edendo potando carnem sanguinem quę pro nobis oblata sunt significamus Because we are deliuered by the death of our Lord being mindfull of this thing in eating and drinking we do signifie his fleshe and bloud which were offered for vs And in the same place a little after Testamentum ergo sanguine constitutum est quia beneficij Diuini sanguis testis est in cuius typum nos calicem mysticum sanguinis ad tuitionem corporis animae nostrę percipimus The testament therefore is established by bloud because his bloud is a witnesse of the diuine benefite in figure of whose bloude wee doe receiue the mysticall cuppe to the preseruation both of our bodie and of our soule These sentences are plaine to declare to any man that wil be satisfied with reason that this writer acknowledged not a carnall but a spirituall manner of presence But Maister Heskins will vrge vs with another place that followeth Deuoto animo cum timore accedendum ad communionem docet vt sciat mens reuerentiam se debere ei ad cuius corpus sumendum accedit He teacheth vs to come to the communion with a deuoute minde and with feare that the minde may knowe that it oweth reuerence to him whose bodie it commeth to receiue Maister Heskins sayeth here be plaine termes for the proclaimer in deede I woulde wish no playner for the spirituall manner of presence of Christes bodie in the sacrament because this author sayeth the minde must yeeld reuerence to him whose body it cōmeth to receiue If the minde receiue the body of Christ it must needs be spiritually for the minde can receiue nothing corporally And there followe as plaine termes in the next sentence immediatly Hoc enim apud se debet iudicare quia Dominus est cuius in mysterio sanguinem petat qui est testis beneficij Dei. For this it ought to consider with it selfe that it is the Lorde whose blood it drinketh in a mysterie which blood is a witnesse of the benefite of God. In the former sentence the minde receiued the body of Christ now in this it drinketh the blood of Christ in a mystery which is a witnesse or assuraunce of the benefite of God namely the redemption of the world by the blood of his onely sonne our Lorde Iesus Christ. The eight and fiftie chapter endeth the exposition of the same text by Theophylact and Anselme Theophylact saith nothing but of the temporall punishment that God layeth vppon the contemners of his mysterie Anselme borrowed his wordes of Ambrose cited in the last chapter And both Theophylact and Anselme though great
an ende of his life Euen so also he sayth of Seth and Enos with other As for the beginning of the generation of Melchizedech and the ende of his life he ouerpasseth it in silence Wherefore if the historie bee looked on he hath neither beginning of dayes nor end of life So in deede the sonne of God neither hath beginning of his being neither shall haue ending Therefore in these most great and verie diuine things was Melchizedech a figure of Christ our lord And in his priesthood which agreeth rather to man then to God our Lord Christ was an high Priest after the order of Melchizedech For Melchizedech was an high Priest of the Gentiles And our Lord Christ offered a holy and healthfull sacrifice for all men If I sayde neuer a word as I neede not to say many yet the indifferent reader would see that here is no comparison of Melchizedechs bread and wine with the sacrament of the Lordes supper Yea he would easily see that he speaketh of the sacrifice of his death which our sauiour offered for all men both Iewes and Gentiles And much more plainly by that place which M. Heskins addeth out of the first dialogue If therefore it appertaineth to Priestes to offer giftes and Christ concerning his humanitie is called a Priest he offered none other sacrifice but his owne bodie This speaketh Theodoret expressely of the true sacrifice of his death and not of the fained sacrifice of his supper nor yet of any sacrament or figure of his onely true sacrifice which the olde writers as I shewed before do often call a sacrifice oblation burnt offring c But that M. Heskins cannot gaine by the doctours wordes he will winne by reason First if wee denye that Melchizedech was a figure of Christe his Priesthood saying he was a figure onely of his eternitie then wee ioyne with Eutyches who graunted the diuinitie of Christe and denyed his humanitie vnto which his priesthood properly perteyned But who tolde M. Heskins that wee denye Melchizedech to be a figure of Christs Priesthood when wee most constantly affirme that he was a figure of his eternall Priesthood vnlesse Maister Heskins thinke the humanitie of Christe hauing once conquered death is not nowe euerlasting It is not our exposition that mainteineth the heresie of Eutyches that the nature of Christes bodie is absorpt into the diuinitie but it is your heresie of vbiquitie and carnall presence Maister Heskins that mayntaineth it most manifestly in verie deede though in wordes you will say the contrarie But Maister Heskins followeth his reason and vrgeth vs that it is the office of a Priest to offer sacrifice wherefore if Christe resemble Melchizedech in Priesthood he must resemble him in sacrifice and that is the sacrifice of breade and wine for other sacrifice wee reade none that Melchizedech offered I aunswere as wee reade of none other so wee read not in the Scripture one worde of that sacrifice of breade and wine as hath beene often declared at large And seeing the scripture expresseth not what sacrifice Melchizedech offered wee are content to be ignorant of it satisfying our selues with so much as the scripture affirmeth that Christ offering him selfe once for all on the Crosse was in the same called a Priest for euer after the order of Melchizedech as wee haue shewed at large before out of Hebr. 5. 7.9.10 But it is a sport to see how M Heskins skippeth to fro as it were one whipped at a stake when hee woulde reconcile his transubstantiation with this counterfet sacrifice of breade and wine Christe sacrificed in breade and wine In breade and wine I say a kinde of foode more excellent then the breade and wine that did figure it I meane with Theodoret and Hierome the true bread and wine that is the bodie and bloud of Christ that is to say no bread nor wine But if you giue him a lash on the other side and saye if Christ sacrificed not naturall bread wine then he answered not your figure he wil leap to the other side say with Cyprian Isychius that Christe offered the selfe same thing that Melchizedech did and in one place he sayeth he occupyed bread and wine in his sacrifice so did he a table and a cuppe and other things but was any thing his sacrifice that he occupyed therein sauing onely that which he offered he will say no. Did he offer bread and wine hee dare not aunswer directly and so the poore man to vpholde two lyes the one contrarie to the other is miserably tormented The one and thirtieth Chapter concludeth this matter of Melchizedech by S. Augustine and Damascene S. Augustine is alledged vppon the 33 Psalme whose wordes are these The sacrifices of the Iewes were before time after the order of Aaron in offrings of beastes and that in a mysterie The sacrifice of the bodie and bloud of our Lord which the faithfull and they that haue read the Gospell do knowe was not yet which sacrifice is nowe diffused throughout all the worlde Set before your eyes therefore two sacrifices both that after the order of Aaron and this after the order of Melchizedech For it is writen the Lord hath sworne and it shall not repent him Thou art a Priest for euer after the order of Melchizedech Of whom is it saide thou art a priest for euer after the order of Melchizedech of our Lord Iesus christ For who was Melâ—hizedech The King of Salem And Salem was that Citie which afterward as the learned haue declared was called HierusaleÌ„ Therefore before the Iewes reigned there this Melchizedech was Priest there which is written of in Genesis the Priest of the high god He it was that mett Abraham when he deliuered Loth from the hande of his persecutors and ouerthrewe them of whom he was helde and deliuered his brother And after the deliuerie of his brother Melchizedech mett him so great was Melchizedech of whom Abraham was blessed he brought forth breade and wine and blessed Abraham And Abraham gaue him rythes See ye what he brought forth and whome he blessed And it is sayed afterwarde Thou art a Priest for euer after the order of Melchizedech Dauid sayed this in the spirite long after Abraham Nowe Melchizedech was in the time of Abraham Of whome sayeth he in anâ—â—her place â–ª Thou arâ— a Priest for euer after the order of Melchizedech 〈◊〉 of him whose sacrifice you knowe Here saith Maister Heskins is sacrifice auouched and the sacrifice of the body and bloud of our Lorde who saith nay But this is not the sacrifice of the masse but the sacrifice of CHRISTES death whereof the holy sacrament is a memoriall But Augustine saith farther The sacrifice of Aaron is taken away and them beganne the order of Melchizedech Very well but once againe this sacrifice is the sacrifice of Christes death the remembraunce whereof is celebrated in the Lordes Supper where let the Reader obserue that he doeth yet againe denie the
sacrifice of Christes passion to be a sacrifice after the order of Melchizedech contrarie to the expresse worde of God affirmeth that it was after the order of Aaron saying that The sacrifice after the order of Melchizedech was onely as the Supper Here note that he maketh the sacrament more excellent then the sacrifice of Christes death by so muche as the Priesthoode and sacrifice of Melchisedech is more excellent then the sacrifice and priesthoode of Aaron But Augustine hath more yet if it will helpe vpon the same Psalme Con. 3. Before the kingdome of his father he chaunged his 〈◊〉 and left him and went his way because there was the sacrifice according to the order of Aaron And afterwarde he himselfe by his body and bloud instituted a sacrifice after the order of Melchizedech Therefore he chaunged his countenance in the priesthoode and left the nation of the Iewes and came to the Gentiles By this we must needes vnderstand that Christe did institute a sacrifice of his body and bloud after the order of Melchizedech Yea verily But howe doe wee vnderstand that this was in the sacrament Therefore for any thing that is here shewed it is no slaunder that the Pope hath turned the holy sacrament into a sacrifice to obscure the glorie of Christe and his onely sacrifice once offered on the crosse For although the Fathers did sometimes call the sacrament a sacrifice yet they meant nothing but a memoriall or sacrifice of thankesgiuing for that one sacrifice offered once on the crosse for the redemption of the whole worlde Whereof none other shal be a better witnesse then Augustine himselfe and in his exposition of this selfe same Psalme Saginantur ergo illo Angeli sed semel ipsum exinaninit vt manducaret panem angelorum home formam serui accipiens in similitudinem hominum factus habitu inuentus vt homo The Angels therefore are fead with that bread meaning the diuinitie of Christe But he emptied himselfe that man might eate the bread of Angels taking the shape of a seruant beeing made like vnto men and in his habite was found as a man Humilianit se factus obediens vsque ad mortem mortem autem crucis vt iam de cruce commendarâ—tur nobis carâ— sanguis Domini 〈◊〉 sacrificium quia mutauit vultum suum coram Abimelech id est eoram regno patris He humbled himselfe and was made obedient to the death euen the death of the crosse that now the body and bloud of our Lorde might be commended to vs from the Crosse beeing the new sacrifice because he chaunged his countenaunce before Abimelech that is before the kingdome of his Father By this it is manifest that Augustine referred the sacrifice after the order of Melchisedech vnto the crosse of Christ whereof we are made partakers in the holy mysteries of his blessed supper So that as well the body and bloud of our Lorde as the newe sacrifice in those mysteries are commended to vs to be participated from the crosse where they were truely and essentially offered vnto God by the eternall spirite of our sauiour Christ wherby he procured euerlasting redemption The same Augustine in his Ep. 23. to Bonifacius Nonne semel immolatus est Christus in se ipso tamen in suet 〈◊〉 non sobèrâ— per omnes paschÄ™ solennitates sed omni die populiâ— immolatur nec vbique mentitur qui interrogatus eum respondarit immolari Si enim sacramenta quandam similitudinem â—arum rerum quaruÌ„ sacramenta suÌ„t non habereÌ„t omnino sacramenta non essent Ex haec autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Sicut ergo secundum quendam modum sacramentum corporis Christi corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fidei fides est Was not Christe once onely offered vppe by himselfe And yet in a sacrament â–ª not onely at euery solemnitie of Easter but euerie day he is offered for the people neither doeth he lye which being asked the question answereth that he is offered For if sacraments had not a certeine similitude of those thinges whereof they are sacramentes they should not be sacramentes at all And of this similitude oftentimes they take the names euen of the very thinges themselues Therfore as after a certeine maner the sacrament of the body of Christ is the body of Christ the sacrament of the bloud of Christ is the bloud of Christ so the sacrament of faith is faith What can be vttered more plainely either against the Popishe sacrifice or against their carnal presence This one place may expound whatsoeuer in Augustine or any other olde writer is spoken of the sacrifice of the Lordes supper and of the presence of Christes body and bloud therein After Augustine M. Heskins citeth Chrysostome in Mat. 26. to proue that the sacrament is now of the same force that it was when it was first ordeined by Christe at his last supper These workes are not of mans power what thinges he did then in that supper he himselfe doth nowe worke he himselfe doeth make perfect We holde the order of Ministers but it is he himselfe that doeth sanctifie and chaunge these thinges With my disciples saith he doe I keepe my Passeouer For this is the same table and none other This is in nothing lesser then that For Christ maketh not that table and some other man this but he himselfe maketh both Hieronyme followeth a vaine discourse against I wote not what Petrobrusians and Henricians that denied the body of CHRISTE to be consecrated and giuen by the priestes as it was by Christe him selfe Whome peraduenture Petrus Cluniacensis Maister Heskins Author doeth slaunder when they saide none otherwise then Chrysostome saide before and that which Maister Heskins himselfe affirmeth That Christ and not man doth consecrate But by this place also are confuted the Oecolampadians and Caluinistes if we will beleeue Maister Heskins who first rauing against Cranmer vrgeth the worde of sanctification of the bread and wine that Chrysostome vseth charging Cranmer to haue saide that the creatures of bread and wine cannot be sanctified Which no doubt that holy Martyr spake of the substance and not of the vse in the sacrament Then he snatcheth vppe Chrysostomes wordes Transmutat he doeth transmute and change them This is easily aunswered He chaungeth the vse but not the substance But for more confirmation Origen is called to witnesse Lib. 8. Cont. Celsum We obeying the creator of all thingâ—s after we haue giuen thankes for his benefites which he hath bestowed vpon vs doe eate the bread which is offered which by prayer and supplication is made into a certeine holier bodie which truly maketh them more holie which with a more sound minde do vse the same Here by Origens playne wordes the vse doth sanctifie the worthie receiuers And though you adde to Ambrose his phrase De pane fit corpus Christi of the bread is
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
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
prelates in their lyfe yet in this accompt of Master Heskins they are burgesses of the lower house and liued much about a time To fill vp the chapter he citeth certaine miracles reported by Sainte Cyprian Sermone 5. De lapsis to shewe howe God punisheth the vnworthie receiuing of the sacrament although they doe not all shewe it for the first example is of an infante that coulde not brooke the sacramentall wyne after it had tasted of breade and wine offred to Idolles where the negligence of the parentes was rather punished then the vnworthinesse of the child The whole story is at large set downe in the last chapiter of the second booke The seconde example is of a woman who receiuinge vnworthily was striken with sodaine death The third of a woman who kept the sacrament in her coffer and when she woulde with vnworthie handes open the coffer in which was the holy thing of the Lorde there sprange out a fire by which she was so terryfied that she durst not touche it A iust punishment for her reseruing of that which should haue bene receiued The fourth miracle is of a man who presuming to receiue the sacrament vnworthily coulde neuer eate the holy thing of God nor handle it For when he had opened his hand he sawe nothing in it but ashes This is a marueilous thing saith Master Heskins Whereby is declared that God is not willing that his holy sacrament shoulde be receiued of a filthie sinner for so muche as sodeinly it pleaseth him to chaunge it into ashes he himselfe departinge from it In deede this is a straunge and miraculous transubstantiation But if I might be so bolde to aske M. Heskins what is that which is chaunged if there be no bread in the sacrament God he saieth is departed from it there remaineth the aceidentes onely of breade and wine and so belike the accidentes are chaunged into ashes O monstrous mutation But why doeth not M. Hes. gather by this miracle that if the sacrament could not be receiued of a wicked man much lesse the body of Christ and so doeth Cyprian gather of it Documento vnius ostensum est Dominum recedere cum negatur nec immerentibus prodesse ad salutem quod sumitur cum gratia salutaris in cinerem sanctitate fugiente mutetur By example of this one it is shewed that the Lorde doeth depart when he is denyed neither doeth that which is receiued profit to saluation the vnworthie persons seeinge the wholsome giftes the holinesse departing from it is chaunged into ashes Cyprian gathereth by the chaunge of the outwarde sacramente before it was receyued that Christ departeth from them that denye him and is not receyued at all But M. Hes. would learne forsoth what one thing is in the sacrament receiued that profiteth hurteth he aunswereth it cānot be the bread wine for they profit alike to al men therfore it must needes be the body of Christ a wholsome conlusion by whiche the bodye of Christe is made a hurtefull thing but if it please him to vnderstand our aunswere we deny that there is any thing included in the bread or wine that either profiteth or hurteth to saluation It is the grace and spirite of God which worketh as well by this sacrament our spirituall nourishing as by baptisme our spirituall regeneration And that which hurteth the wicked man is in him selfe and not in the sacrament euen his owne wickednesse and detestable presumption to defile the holy sacraments of god Wherefore it is diuelish and blasphemous that M. Heskins affirmeth the body of Christ to be hurtful to any bicause the vnworthy receiuing of the sacrament hurteth him that receiueth by his owne acte and not by any thing that is receiued The nine and fiftieth Chapter treateth of these wordes of Saint Paul. We are members of his body of his flesh and of his bones by Irenaeus and Hilarius Irenaeus is cited Lib. 5. Quomodo carnem negant esse capacem c. Howe doe they deny that the flesh is able to receiue the gift of God that is eternall life which is nourished with the bloud and body of Christ and is made a member of him euen as the Apostle saith in that Epistle which is to the Ephesians Bicause we are members of his body of his flesh and of his bones speaking this not of any spirituall and inuisible man for a spirite hath neither flesh nor bones but of that disposition which is after the nature of man which consisteth of flesh and sinewes and bones which is nourished of the cup which is his bloud and is increased of the bread which is his body That both our bodies and soules are nourished vnto eternall life by eating and drinking the body and bloud of Christe we doe most willingly confesse and acknowledge But withall we affirme that as our bodyes are not naturally nourished and increased with the body of Christ but spiritually after a diuine manner so onely spiritually and after a diuine manner we doe eate and drinke the body and bloud of Christ and not after a carnall naturall or papisticall manner And this is the plaine sense and meaning of Irenaeus his wordes As our bodyes are naturally nourished and increased with the bread and wine of the sacrament so are our bodyes and soules spiritually nourished and increased vnto eternall life For M. Heskins him selfe denyeth that our bodyes are naturally nourished and increased with the body and bloud of Christ when he saith The flesh of Christ is not turned into our flesh which must needes be if we vnderstand that Irenaeus saith our flesh is nourished and increased of the body of Christ but he saith of the bread which is his body and of the cup which is his bloud our flesh is nourished and increased Therefore there is naturall and very bread in the sacrament for our flesh can not be nourished and increased by accidentes euen as certainely as there is the body and bloud of Christe after a spirituall manner dispensed vnto the faithfull which are the members of Christ flesh of his flesh and bone of his bone Therefore also the wicked receiue not the body and bloud of Christe bicause they are no members of his body That I haue not in this interpretation varied from the mynde of Irenaeus his plaine words shall testifie Lib. 4. Cap. 34. Quemadmodum enim qui est à terra panis percipiens vocationem Dei iam non communis est sed Eucharistia ex duabus rebus constans terrena coelesti sic corpora nostra percipientia Eucharistiam iam non sunt corruptibilia spem resurrectionis habentia Euen as that bread which is of the earth receiuing the calling of God is not now comon bread but the Eucharistie or sacrament of thankesgiuing consisting of two thinges an earthly thing and an heauenly thing so also our bodyes receiuing the Eucharistie are not nowe corruptible hauing the hope of resurrection The place that Maister Heskins citeth out
that blasphemous prayer which they make to the crosse kneeling on their knees O crux aue spes vnica Alhaile O crosse our onely hope M. Sander saith those wordes doe so conuince his blasphemous doctrine that he shall neuer be able to auoide the argument whiche is grounded vpon them You haue need M. Sa. to set a good face on those wordes euen of the same metall that your crosse to whom you speak is oftentimes made But what Herculian argument I pray you do you bring forth Forsooth S. Paul vsed the same phrase when he said God forbid that I should glorie but only in the crosse of Christe But good sir S. Paul speaketh neither to the wodden crosse nor of the signe thereof but of the death of christ And you would make men beleeue that you do so Namely that you say not those wordes to the crosse but to Christ crucified Thus you would couer your shame with impudencie But you cannot so escape for Thomas Aquinas a great Saint and Doctour of your Church 3. Sen. di 9.91 ar 2 q. 4. affirmeth that the crosse of Christ is to be worshipped with the sâ—me Latria or Diuine worshippe that Christ crucified is to be worshipped that euen vnto the crosse you speake when you say all hayle O crosse our onely hope And if you will say this was but one Doctours opinion yet the very wordes of that hymne and the rubrike thereof shall conuince you that you speake to the crosse and not to Christ Beata cuius brachijs preciâ—on pependit sÄ™culi flatera facta est corpori prÄ™damque tulit Tartari Blessed is that crosse on whose armes the price of the worlde did hang it was made a beame to weigh his bodie tooke the pray away from hell Immediately after these words the rubrike biddeth the quire turne to the altar where the crosse standeth as M. Sander saith and then follow these wordes All hayle O crosse our onely hope in this time of passion increase rightehusnesse to godly men giue pardon to guiltie persons By these it is plaine that this prayer is made to the crosse and not to Christ neither is it any thing like to the phrase which S. Paule vseth of glorying in the crosse of Christ. And that Maister Sander neede not to make the matter so straunge of their speaking to the crosse this hymne sung on the exaltation day and so often repeated in Anthemes and Versicles doth sufficiently declare Crux fidelis inter omnes arbor vna nobilis nulla silua talem prosert froÌ„de flore germine dulce lignum dulces clauos dulce pondus sustinens Sola digna tu fuisti ferre precium saeculi atque portum preparare nauta mundo naufrago quem facer cruor perunxit fusus agni Corpore O faithfull crosse the onely noble tree among all no groue bringeth foorth such a tree in leafe in flower in budde bearing that sweet wodde those sweete nayles that sweete weight Thou onely hast beene worthie to beare the price of the world and beeing a mariner to prepare a hauen for the worlde that made shipwracke whiche the holie bloud shed out of the lambes bodie hath annointed What insensible blockes are they that prate thus to and of an insensible stocke But to iustifie the former blasphemous hymne Maister Sander will proue that it was made of olde time either of Hilarie Ambrose Fortunatus Sedulius Prudentius or Gregorie or else he cannot tell of whom or when But what is his reason trow you Marie because it doeth concerne the holy time of Lent and is receiued not onely in England but also in Italie Fraunce and Spaine O inuincible reasons it was not for naught that he bragged that Maister Iewell should neuer be able to auoide the argument that is grounded on these wordes The last writer cited for the worshippe of the crosse is Chrysostome Hom. de adorat cruc saying Hodiernus dies preâ—iosae crucis venerationi constitutus est This day is appointed to the worshipping of the precious crosse Admodum beati ij qui castis labijs sanctoque ore eam vt amplexantur exeunt Very blessed are they that go forth with chaste lippes and holie mouth to kisse it But what a mockerie is this that those wordes whiche this author speaketh allegorically of the spiritual crosse that is to say of the death and redemption of Christ which no man doubteth but with all honor it is to bee imbraced should be drawn to a wooden image of I cannot tel what crosse to be worshipped licked and kissed For it followeth immediatly Re enim vera illud domini verbum implent Si quis me sequi velit seipsum abneges tollatquecrucem suam et me sequatur For they doe in verie deede fulfill that saying of our Lord if any man will follow me let him deny him selfe take vp his crosse follow me And expounding what crosse he meaneth he saith An vt lignum vnusquis quae nostrum ferat certè non Que enim hÄ™c virtus est Sed vt ad pericula instructi simus sanguineÌ„ in animis nostris suum ferentes ad cÄ™dem et mortem quotidie parati ita omnia faciamus vt si ad vesperum nos victuros esse non speraremus What doth he commande euery on of vs to bear a peece of wood No surely For what vertue is that but that we shoulde bee furnished against daungers and carying about his blood in our minds we should be ready to be slaine to die and so do all thinges as if we hoped not to liue vntill the euening Chrysostome also in many other places speaketh magnifically of the crosse but then he meaneth the death and passion of CHRIST he commendeth also the figure of the crosse but yet with out any adoration of it of the crosse he saith in epist. ad Colloss Hom. 3. Deo reconciliauit per seipsum per mortem per crucem Papè quomodo illa rursus commiscuit etenim ne putares vnum esse neque crucem aliquid esse iuxta seipsam per seipsum dicit He hath reconciled vs to God by him selfe by his death by his crosse good lorde how he hath againe ioyned these together for that thou shouldest not thinke that they are one nor that the crosse is any thing by it selfe he saith by himselfe The signe of the crosse he calleth the signe of death to put the people in remeÌ„brance not only of the death of Christ but also of their own suffring patience So farre he was of from setting vp the signe of the crosse to be adored or kneeled vnto that grosse idolatrie had not preuailed in his time nor long after THE XIIII OR XIII CHAP. That other holy images both might be adored profitably and without Iewish bondage by S. Augustines owne doctrine and also were adored within the first sixe hundreth yeares after Christe with a defence of S. Chrisostomes liturgie against M. Iewell Also that the generall doctrine of