the 58. verse he concludeth and sayeth plainly that it is the same breade that came downe from heauen and that who so eateth of this breade shall liue eternally Secondly that the promise of giuing his flesh is not to be restrayned to the giuing of the sacrament his wordes are plaine that he will giue his fleshe for the life of the worlde which all true Christians will acknowledge to haue beene perfourmed in the sacrifice of his death and not at his last supper Finally that his flesh must not bee separated from his spirit nor his spirit from his flesh he doth as plainly teach vs when he affirmeth that it is the spirite that quickeneth the flesh profiteth nothing that except we eate the fleshe of the sonne of man and drinke his bloud we haue no life in vs For neither the flesh profiteth but as it is made quickening by the spirite neither do we participate the life of his spirite but as it is communicated vnto vs by his fleshe by which we are made fleshe of his fleshe and bone of his bone which holie mysterie is liuely represented vnto vs in the blessed sacrament And this your aduersaries confesse Maister Heskins not denying as you charge them that any one worde of that Chapter perteineth to the sacrament but affirming the sacrament to bee a seale of the doctrine which is deliuered in that Chapter and not otherwise The iudgement of the olde writers consonant to this vnderstanding shall followe afterwarde in confutation of M. Heskins vngodly and hereticall distinction not of the two natures in Christ but of participation of the one without the other which hee maketh by his two last breades The thirde Chapter proueth by the doctours that the sixt of S. Iohn speaketh as well of the bread Christes fleshe in the sacrament as of the bread his godhead Chrysostom is alledged in Ioan 6. Hom. 44. Iam in mysteriorum c. Nowe will he come to the setting forth of the mysteryes and first of his godhead he sayeth thus I am the breade of life this was not spoken of his bodie of which about the ende he sayeth The breade which I will giue is my flesh but as yet of his godhead for that is bread because of God the worde euen as this bread because of the spirite comming to it is made heauenly breade Maister Heskins asketh if we do not here plainely see a distinction of breades I answere no forsooth but a distinction of two natures in one breade Againe he asketh Doth not nowe the sixt of S. Iohn speake of the bodie of Christ in the Sacrament I aunswere that no such thing appeareth by these wordes of Chrysostome otherwise then as the sacrament is a liuely representation of that his bodie which he gaue for the life of the world And that Chrysostome meaneth not to diuide Christe into two breades as M. Heskins doth he teacheth speaking of the same mysterie of his coniunction with vs by his fleshe Hom. 45. Vester ego frater esse volui communicaui carnem propter vos sanguinem per quae vobis coniunctus sum ea rursus vobis exhibui I would be your brother and so I tooke parte of fleshe and bloud for you and the same things I haue giuen you againe by which I was ioyned vnto you So that not the godhead of Christ alone nor his flesh alone is giuen vs as two breades but Christ by his flesh is ioyned vnto vs as one bread of life Let vs nowe see what S. Augustine sayeth who expounding the same text writeth thus Our Lorde determineth consequently howe he calleth him selfe bread not onely after his godhead which feedeth all things but also after his humaine nature which is assumpted of the worde of God when he sayeth afterwarde And the bread which I will giue is my flesh c. Once againe M. Heskins asketh whether Augustine teach not a plaine difference of the bread of the Godhead of Christe and the bread of his manhood And once againe I aunswer not so but he teacheth directly the contratie namely Christe God and man to be one breade and not two breades And that the doctrine of this Chapter is not to be restrained vnto the sacrament the same Augustine in the same place teacheth abundantly while hee maketh no mention of the Lordes supper vntill he come to the ende and then sheweth that the mysterie of this fleshe and bloud is represented in the supper when it is celebrated of the Church in remembrance of his death passiō Huius rei sacramentum id est vnitatis corporis sanguinis Christi alicubi quotidie alicubi certis interuallis dierum in Dominica mensa praeparatur de mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The sacrament of this thing that is of the vnitie of the bodie and bloud of Christ in some places euery day in other some at certeine space of dayes betweene is prepared in the Lordes table and is taken at the Lordes table of some vnto life of some vnto to destruction But the thing it selfe whose sacrament it is to all men is to life and to no man for destruction whosoeuer shal be partaker thereof Note here also the distinction betweene the sacrament and the thing wherof it is a sacrament and that the sacrament may be receiued to destruction but not the thing or matter of the sacrament which is the bodie and bloud of Christ. To these Barones he wil ioyne two Burgesses and the first shal be Theophylact one of them which he sayeth is well towarde a thousand yeare olde Hee woulde fayne get him credite by his antiquitie but he ouer reacheth too farre to make him so auncient which cometh nerer to fiue hundred then to a thousande yeares But let vs consider his speache in 6 Ioan. he writeth thus Manifestè c. He speaketh manifestly in this place of the communion of his bodie For the bread sayeth he which I will giue is my flesh which I wil giue for the life of the world And shewing his power that not as a seruant nor as one lesse them his father he should be crucified but voluntarily he sayeth I will giue my flesh for the life of the world Note sayth M. Hesk. that Christ spake manifestly of the communion of his bodie Who doubteth or denyeth that but that he spake not of the communion of his bodie which we receiue in the sacramēt Note saye I that Theophylact speaketh manifestly of his crucifying and nor of the communion in the sacrament After this he interlaceth a fond excourse of the authoritie of the later writers whome he affirmeth and wee confesse to haue written plainly of his side whereas hee sayeth the olde writers did write obscurely and then he taxeth Bullinger for alledging Zwinglius whome he slaundereth to haue
beginning of this Chapter â–ª he saith there was neuer heretiques but had some shew of argumentes to auouche his heresie and bringeth in diuerse examples only the proclaymer made no argument in his 〈◊〉 for that he would haue the people receiue his bare proclamation What arguments he vsed let the world iudge the Papistes if they can study to answer him But Oecolampadius he saith hath heaped vp scriptures to proue the ascention of Christ which the Papistes doe graunt yet acknowledge his presence on the earth in the sacrament as though his departing out of the world and presence in the world concerning his bodily presence could stand together Then he flyeth to his diuine power by which he is able to be present in diuerse places as well as do such and such miracles as he rehearseth and wisheth that we should not be so streight and cruell to the body of Christ as to giue it no greater prerogatiue then vnto any other body Verily we do acknowledge as great prerogatiue thereof as he himselfe hath giuen it whereof we haue vnderstanding by his holy worde and otherwise it were madnesse in vs to take vpon vs to be liberall to him which giueth all thinges And if we found as good authoritie for the vbiquitie or pluralitie of placing of his body as we finde for the feeding vs thereby into eternall life we would as easily confesse the one as we doe the other But we finde not in deede as M. Heskins saith that he himselfe hath giuen or would giue his body that prerogatiue to be euery where or in more places then one at once As for the possibilitie we extend it no further then his will. We know he can do what soeuer he will. And many thinges we know he cannot do because he wil not But M. Heskins to assure vs of his will hath nothing to bring but that which is al the controuersie which most impudently he affirmeth that he hath proued both by scriptures and doctours that Christ hath caused his bodie to be in diuers places at one time which neither scripture nor any Doctour of antiquitie euer did affirme in proper manner of speaking otherwise in figuratiue speech we may truly say we eate in the sacrament the body of Christe which is in heauen when to speake properly and without figure we eate but the bread which to the faithfull receiuer is a sacrament and seale of our spirituall nourishment whiche we receiue of his flesh and bloud after a diuine and vnspeakable manner vnto eternall life saith rather lifting vs vp into heauen then bringing Christes body into the earth Maister Heskins saith the scriptures that say Christ is in heauen speake without exclusiues or exceptiues and therefore there is no denial imployed but that he may be beleeued to be also on the earth in the sacrament When Peter in the Actes 3. affirmeth that Christ must be conteined in heauen which is meant of his humanitie vntill the time of restoring of all thinges is not this an exclusion of all other places or beeings of his humanitie When Paule to the Colossians Colo. 3. willeth them to seeke those thinges that are aboue and where Christ is at the right hand of God to set their mindes on thinges aboue and not on things vpon the earth is not the reâ—son because Christ concerning his humanitie is aboue not vpon earth Is not this an exclusiue and exception When Christe sayeth not only I goe to my father but also I leaue the worlde Ioan. 16. Whiche saying the Apostles confessed to be plaine and without all parable Is not this a manifest exclusion of his bodily presence from the worlde So that it is manifest that this ascention and abiding in heauen concerning his humane nature in which he ascended is an excluding and shutting out and denying of all other places or presences of his bodie then to be in heauen only But now that he hath thus tombled vp the authorities of the scripture he wil take in hand to answer the obiections brought out of the Doctours And first shal be the saying of Augustine Ad Dardanum ep 57. Which place contrarie to his bragg in the beginning he alledgeth truncatly by halfe beginning at the middest thereof But this place is in Augustine Et sic venturus est illa angelica voce testante quemadmodum ire visus est in Coelum id est in eadem carnis forma atque substantia cui profectò immortalitatem dedit naturam non abstulis Secundùm hanc formam non est putandus vbique diffusus And he shall come euen so as that voyce of the Angel doth testifie euen as he was seene to go into heauen that is in the same fourme and substance of his fleshe to which truly he hath giuen immortalitie but he hath not taken the nature from it According to this fourme he is not thought to be diffused in all places All this hath Heskins left out and beginneth thus Cauendum est enim no ita veritatem astruâ—muâ— hominis vt veritatem corporis auferamus Non est enim consequens vt quod no Deo est ita sit vbique vt Deus For we must beware that we doe not so affirme the Deitie of the man that we take away the trueth of his body For it is no consequent that that which is in God should so be euerie where as God is Note here that Saint Augustine doeth not onely flatly denie the vbiquitie of Christes body but also affirmeth that it reteineth still the nature of a bodie which is to be conteined in one onely place Againe he sayeth in the same Epistle Iesus vbique per id quod Deus est in coelo autem per id quod homo est Iesus by that he is God is euerie where by that he is man he is in heauen Nowe let vs heare howe wisely Maister Heskins will auoide this authoritie First he sayeth that Augustine in this epistle speaketh not of the sacrament and therefore these sentences make not against that matter But when Augustine speaketh generally of the bodie of Christ that it reteineth the nature of a body that it is not euerie where c. he doeth not except the sacrament Although it is false that Heskins saith for in the latter end of that Epistle he hath these wordes Huius corporis caput est Christus huius corporis vnitas nostro sacrificio commendatur The head of this bodie is Christ the vnitie of this bodie is commended in our sacrifice By sacrifice as Maister Heskins will confesse he meaneth the celebration of the sacrament Wherefore he forgate not the sacrament in that Epistle but that he might haue made exception thereof if he had thought good The seconde aunswere of Maister Heskins is a balde distinction that a thing may be at one time in many places two wayes the one is by nature the other by gifte By nature he confesseth that the body of Christe can not be in two places
in the beginning of the sentence that it is a meate to nourish the soule and not for the bodie to receiue neither receiued but where it nourisheth the soule And that ouerthroweth the corporall manner of eating The one and twentieth Chapter continueth the same exposition by Chrysostome and Lyra. Chrysostome is cited Hom. 46. in Ioan. The same wordes almoste that were before ascribed to Euthymius who borrowed them of Chrysostome Quid autem c. But what meaneth this saying my fleshe is meate in deede and my bloud is drinke in deede Either that he is the true meate whiche saueth the soule or that he might confirme them in that he said before least they should thinke he spake darkely in parables If this be spoken of the fleshe of Christe in the sacrament then none receiue the flesh of Christ in the sacrament but they whose soules are saued but many receiue the sacrament whose soules are not saued therefore this is not spoken of the fleshe of Christ in the sacrament Ye but are ye aduised that this is a plaine place for M Iewel that these words My fleshe is meate in deede and my bloud is drinke in is no figuratiue speeche Let it be as plaine as you will it must be meate in deede and drinke in deede to feede our soules and that must needes be spiritually for our soules cannot eate carnally As for Lyra a late Popishe writer I haue often protested that I will not stay vpon his authoritie let him be on M. Heskins side The two and twentieth Chapter continueth the exposition of the same text by S. Cyrill and Dionyse S. Cyrill is alledged Lib. 4. Cap. 16. in Ioan. Vmbram figuram nosti c. Knowest thou the shadowe and the figure Learne the very truth of the thing For my flesh saith he is meate indeed and my bloud is drinke in deede Againe he maketh a distinction betweene the mystical benediction and manna the streames of water out of the rocke and the communication of the holie cuppe that they should not more esteeme the miracle of manna but rather receiue him which is the giuer of the heauenly bread and of eternall life For the nourishment of Manna brought not eternall life but a short remedie of hunger Therefore it was not the true meate But the holie bodie of Christ is a meate nourishing vnto immortalitie eternall life Also that water out of the rocke easied bodily thirst for a short time neither brought it any thing beside Therfore it was not that true drinke but the bloud of Christ by which death is vtterly ouerthrowen and destroyed is the true drinke For it is not the bloud of a man simply but of him which being ioyned vnto a natural life is become life Because M. Heskins cannot tell what to gather out of this place for his purpose he taketh vp yesterdayes colde ashes of the authorities cited before by light of them to wrest this place to his purpose but all remaineth still darke and dyme for his intent Of the excellencie of the fleshe and bloud of Christe aboue Manna the water as they were corporal foode there is neither doubt nor question nor yet that the same is eaten in the sacrament of the faithfull but whether it be eaten corporally or spiritually is all the question And Dionyse the Charterhouse Monke whome he matcheth vndiscretely with Cyrill denieth also that the body of Christ is receiued corporally in the sacrament Verè est cibus animae non corporis quia non visibiliter nec corporaliter sumitur quamuis verum corpus sumatur It is meate in deede but of the soule not of the bodie because it is not receiued visibly nor corporally although the very body be receiued So that the Papistes them selues do not al agree of the maner of receiuing In this Chapter beside these two expositors are also cited Augustine Chrysostome Augustine in Saint Prosper to auouch the phrase of formes of bread and wine Caro eius est quam forma panis opertam in sacramento accipimus sanguis eius est quem sub vini specie sapore potamus It is his flesh which we receiue in the sacrament couered with the fourme of bread and it is his bloud which we drinke vnder the kinde and taste of wine Beside that this collection of Prosper is not to be found in any of Augustines owne workes I denie the names of Forma and Species to be taken for accidentes in that sense the Papistes doe but for a figure or signification as by the wordes immediately following it is most manifest which M. Heskins hath moste lewdly suppressed Caro videlicèt carnis sanguis sacramentum est sanguinis carne sanguine vtroque inuisibili spirituali intelligibili signatur spirituale Domini nostri Iesu Christi corpus palpabile plenum gratia omnium virtutū diuina Maiestate That is the flesh is a sacrament of the flesh and the bloud is a sacrament of the bloud by both of them beeing inuisible spirituall intelligible is signified the spirituall bodie of our Lord Iesus Christe which is palpable ful of the grace of all vertues and diuine Maiestie In these wordes he calleth the elementes of bread wine flesh and bloud which are sacramentes of his true glorious palpable bodie which is in heauen as it is yet more plaine by that whiche followeth Sicut ergo coelestis panis qui caro Christi est suo modo vocatur corpus Christi cum reuera sit sacramentum corporis Christi illius videlicet quod visibile quod palpabile quod mortale in cruce positum est vocaturque ipsa immolatio carnis quae sacerdotis manibus sit Christi passiō mors crucifixio non rei veritate sed significāte mysterio sic sacramentum fidei quod baptismus intelligitur fides est As that heauēly bread which is the flesh of Christ after a certeine manner is called the body of Christ when in very deede it is the sacrament of the bodie of Christ which beeing visible which beeing palpable which beeing mortall was put on the crosse the very offring of his flesh which is done by the hands of the priest is called the passion death and crucifying of Christ not in trueth of the thing but in a signifying mysterie so the sacrament of faith which is vnderstood to be baptisme is faith In these words he affirmeth the elements to be the bodie bloud of Christ as the action of the Priest is his passion death crucifying as baptisme is faith not in trueth of the thing but in a signifying mysterie Chrysostome is alledged to proue that the whole bodie of Christe is in the sacrament Hom. 24. in 10. ad Cor. 1. Et quando c. And when thou seest that thing set foorth say with thy selfe for this bodie I am no more earth and ashes this bodie being crucified and beaten was not ouercome by death This same bodie being
eaten when his fleshe is eaten as a man doth see when his eye or rather his soule by the eye doth see c. For the godhead is not eaten therefore it cannot be spiritually eaten but verily Still he maketh spirite and trueth contrarie as though what soeuer were done spiritually were not done verily But he remembreth not that Cyrill sayeth that he which eateth this fleshe is wholy refourmed or fashioned anewe into Christe Whereby hee doth not onely exclude wicked men but also teache a spirituall eating as the reformation is spirituall And as the worde was made fleshe by an vnspeakable vnion so wee by eating that fleshe are ioyned to him by an vnspeakable vnion Finally where Maister Heskins sayeth that Christs fleshe cannot be verily eaten but in the sacrament he excludeth all them from the benefites of his fleshe which are not partakers of the sacrament and so condemneth all children not come to yeares of discretion O cruell transsubstantiation The Thirtieth Chapter beginneth the exposition of the nexte text by Saint Ambrose and Chrysostome The text is This is that breade that came downe from heauen not as your fathers did eate Manna in the wildernesse and are dead He that eateth this bread shal liue for euer Saint Ambrose is alledged lib. 8. de initiandi but I thinke he should saye Capitâ— 8. de mysterijs initiandis Reuera mirabile c. Truely it was maruellous that God did rayne Manna to the fathers and that they were fedd with dayly foode from heauen Wherefore it is sayde man did eate the breade of Angels But yet they that did eate that breade in the wildernesse are dead But this breade which thou receiuest this breade of life which came downe from heauen giueth the substance of eternall life And whosoeuer shall eat this breade shall not dye for euer And it is the body of Christ. M. Heskins noteth that he calleth it the body of Christ as though any man doubted thereof But the same Ambrose reacheth that it must bee spiritually receiued in the same booke Chap. 9. In illo sacramento Christus est quia corpus est Christi non ergo corporalis esca sed spiritualis est In that sacrament Christ is bicause it is the body of Christe therefore it is not corporall but spirituall meate If it be spirituall meate it must be spiritually receiued and not corporally as it is no corporall meate Now followeth a long sentence of Chrysostome Hom. 46. in Ioan. which Maister Heskins him selfe confesseth to make no great mention of the sacrament yet bycause he saith it followeth vpon his iudgement of the sacrament I will set it downe to be considered He saith therefore he that eateth my flesh shall not perish in death he shall not be damned But he doth not speake of the common resurrection for all shal riâ—e again but of that cleere and glorious which deserueth reward Your fathers haue eaten Manna in the wildernesse and be deade He that eateth this bread shall liue for euer He doeth oft repeate the same that it might be imprinted in the mindes of the hearers This was the last doctrine that he might confirme the faith of the resurrection and euerlasting life wherefore after the promise of eternall life he setteth foorth the resurrection after he hath shewed that shall be And howe is that knowne By the scriptures vnto which he doth alwayes send them to be instructed by them When he saith it giueth life to the world he prouoketh them to emulation that if they be moued with the benefite of other men they will not be excluded them selues And he doth often make mention of Manna comparing the difference allureth them to the faith For if it were possible that they liued fourtie yeares without haruest corne and other things necessarie to their liuing much more nowe when they are come to greater things For if in those figures they did gather without labour the things set foorth nowe truely much more where is no death and the fruition of true life And euery where he maketh mention of life For we are drawne with the desire there of and nothing is more pleasant then not to dye For in the olde Testament long life and many dayes were promised but nowe not simply length of life but life without end is promised Herevpon hee noteth that we are come to greater things in the sacrament then the Iewes did in Manna I graunt the faithfull come to greater thinges then the vnbeleeuing Iewes of whome and to whome our sauiour Christ speaketh Otherwise they that were faithfull did eate the same spirituall meate in Manna that we doe in the Sacrament 1. Cor. 10. But if the reall presence be not in the sacrament saith Maister Heskins Manna is greater then a bare peece of breade This comparison is topsi-turuie Chrysostome compareth bare Manna which the wicked receiued with the body of Christ which the godly take Maister Heskins compareth Manna to bare breade The one and thirtieth Chapter proceedeth in the exposition of the same text by S. Hierome and S. Cyrill Hierome is cyted Ad Hedibiam quÄ™st 2. Si ergo panis c. Then if the bread which came downe from heauen is the body of our Lorde and the wine which he gaue to his disciples be his bloud of the newe Testament which was shed for many in remission of sinnes let vs cast away Iewish fables and let vs ascend with our Lorde into the great parler paued and made cleane and let vs take of him aboue the cuppe of the newe Testament and there holding the Passeouer with him let vs be made dronke by him with the wine of sobrietie for the kingdome of GOD is not meate and drinke but righteousnesse and ioye and peace in the holy Ghoste Neither did Moses giue vs the true bread but our Lord Iesus hee being the guest and the feast hee him selfe eating and which is euen S. Hierome proceedeth with that which M. Hes. omitteth His bloud we drinke and without him we can not drinke it and daily in his sacrifices we tread out new redd wine of the fruit of the true vine and of the vine of Sorech which is interpreted chosen and of these wee drinke the wine new in the kingdome of his father not in the oldenesse of the letter but in the newenesse of the spirit By these words more that foloweth it is most euident that Hieronyme speaketh of spirituall eating by faith as also by that he saith we ascend with Christ into the parler by which he meaneth heauen and there aboue we receiue the cup of the newe Testament Maister Heskins noteth that the bread which descended from heauen is the body of our Lorde But he must beware he say not that the naturall body of Christ descended out of heauen Againe he forgetteth not to repeat that that bread is the body of Christe but he will not see in Hieromes wordes that Christ gaue wine to his disciples Cyrillus
He that eateth not my flesh and drinketh not my bloud hath no life in him selfe How doeth the fleshe profite nothing without the which no man can liue See that this particle The flesh profiteth not any thing is not spoken of the fleshe it selfe but of the carnall hearing M. Hesk. saith that Chrysostome needeth no expositor to open his exposition And I am of that same iudgment For he is so plaine against al grosse and carnal imagination about these mysteries that nothing can be plainer He saith to vnderstand these thinges in the sixt of Iohn simply as they are spoken is to vnderstād them carnally which ought not to be for all mysteries must be vnderstood spiritually the receiuing of Christ in the sacrament is a mysterie therfore it must be vnderstāded spiritually The seuen and thirtieth Chapter proceedeth vpon the same text by Theophylact S. Bernarde Theophylacte following Chrysostome as he doth very much whē he is not carried from him by the corruption of his time saith That the wordes of Christ must be vnderstood◠spiritually Whervpon M. Hesk. maketh an obiection how those words may be vnderstood spiritually yet the carnal presence receiuing retained He answereth that the Papists also confesse the words of Christ must be vnderstode spiritually and first alledgeth Theophylacte to proue that he allowed the carnal presence which though they do not vndoutedly proue it yet considering the time in which he liued it may be granted that he did allow it What then Marie spiritual vnderstāding letteth not the carnal presence But I haue shewed before that while Theophylact wold followe Chrysost. yet mainteine the errour of his time no maruel though he were contrarie to himself But spiritual vnderstanding by M. Hesk. definition is to vnderstand that these thinges are not done by any naturall meane but by the spirit of God namely transubstantiation such like But Chrysostom as we sawe in the Chapter before determined otherwise of spirituall vnderstanding of this scripture namely that the sayings must not be taken simply as they are spokē but as mysteries be considered with the inward eyes But M. Heskins hath a plaine place for the proclaymer out of S. Aug. serm Ad Infant Quod videtis in altari panis est c. That which you see on the altar is bread and the cuppe which also your eyes do shew you But that faith requireth to be instructed the bread is the bodie the cup is the bloud In the mind of some man such a thought may arise Our Lorde Iesus Christ we know whence he receiued flesh namely of the virgin Marie he was nourished grewe vp was buried rose again ascended into heauen thither he lifted vp his bodie from whence he shall come to iudge both the quick the dead There he is now siting at the right hand of the father how is therfore bread his bodies or that which is in the cuppe how is it his bloud Brethren therefore those things are called sacraments because one thing is seene in them another thing is vnderstanded That which is seene hath a corporall forme that which is vnderstoode hath a spirituall fruite What plainnes is in this place except it be against transubstantiation and the reall presence let the readers iudge And withal I must admonish them that M. Hesk. citeth it farre otherwise then it is in Augustine beside that he leaueth out that which followeth maketh all the matter as plain as a pack staffe which are these words Corpus ergo Christi c. Therfore if thou wilt vnderstand the body of Christ heare the Apostle saying to the faithful you are the bodie of Christ his mēbers If you therefore be the bodie of Christ his members your mysterie is set on the table you receiue the Lords mysterie you answer Amen to that which you are in answering you consent Thou hearest therefore the body of Christ thou answerest Amen Be thou a mēber of the bodie of Christ that thy Amen may be true Why then in bread Let vs here bring nothing of our owne Let vs also heare the Apostle Therfore when he spake of this sacrament he saith One bread we being many are one bodie Vnderstand this and reioyce By these wordes it is moste manifest that Augustine excludeth the carnall presence affirming the elementes to be the bodie and bloude of Christ euen as we are the bodie and members of Christ and that is spiritually mystically as we are the bread namely by significatiō not by transubstantiation The testimonies of Algerus and Bernard I leaue to M. Hesk. for that they are without the compasse of the challenge The eight and thirtieth Chapter endeth the exposition of this text by Euthymius and Lyra. Euthymius is cited In 6. Ioan. in these words Spiritus est qui viuificat c. It is the spirite that quickeneth Now he calleth the spirit the spiritual vnderstanding of those things which are said likewise the flesh to vnderstand them fleshly For the speech is not now of his flesh which quickeneth Therefore he saith to vnderstand these thinges spiritually giueth that life which I spake of before but to vnderstand them carnally it profiteth nothing Maister Hesk. wold fain make Euthymius to speak for him if he could tell how to wring him in but it wil not be Spiritual vnderstanding is as Chrysost. before in the 36. Chap. hath declared not as M. Heskins would racke it to make it stand with his grosse and carnal vnderstanding From the iudgement of Lyra as no compotent Iudge I appeale although in this place he speake nothing for M. Heskins but rather against him for he agreeth with the rest that the wordes must be spiritually vnderstanded The nine and thirtieth Chapter beginneth the exposition of the next text by S. Augustine and Cyrill The text is this the wordes that I speake vnto you are spirite and life of which Augustine writeth thus Tra. 27. In Ioan. Quid est c. What is it they are spirite and life They are spiritually to be vnderstoode Hast thou vnderstoode them spiritually they are spirite and life Hast thou vnderstoode them carnally Euen so also they are spirite and life but not to thee M. Heskins hauing once made a blind determination of spirituall vnderstanding taketh spirituall vnderstanding wheresoeuer he findeth it for carnal vnderstanding carnall vnderstanding for spirituall vnderstanding without all ryme or reason But still Chrysostome lyeth in his way to vnderstand carnally is to vnderstand things simply as they are spoken for all mysteries must be vnderstood with inward eyes that is spiritually When the inward eyes see the bread they passe ouer the creatures neither do they thinke of that bread which is baked of the baker but of him which called himselfe the bread of eternal life Cyril is cited Cap. 24. In 6. Ioan. Verba quae c. The wordes which I haue spoken to you are spirit
was to come nowe Christe is come To come and is come are diuerse wordes but the same Christe Let M. Heskins nowe go and saye that Manna was a figure onely of Christe and not Christ him selfe to the beleeuers let him saye that our sacraments in substance are not all one with theirs Finally that we eate Christ corporally which eate him none otherwise then they did before he had a bodie For in all these Augustine is directly contrarie to him though he be not ashamed to abuse his name as though he were of his opinion Nowe followeth Oecumenius a writer farre out of the compasse of the challenge But what sayeth he in 1. Cor. 10. Comederunt nempe Manna c. They haue eaten Manna as wee the bodie of christ They haue dronke the spirituall water flowing out of the rocke or stone as wee the bloud of Christ. Maister Heskins inferreth that the fathers did eate Manna and drinke the water corporally therefore wee eate and drinke the bodie and bloud of Christe corporally By the same Logike he may conclude the fathers did eate manna visibly and sensibly therefore wee eate the bodie of Christ visibly and sensibly Or else as the wordes of Oecumenius sounde wee eate the bodie of Christe inuisibly so the fathers did eate Manna inuisibly But euery man that hath but halfe an eye seeth these grosse inconsequences and yet they are as good as Maister Heskins argument and illation Oecumenius therefore meaneth that as Manna and the water were their sacraments so we haue ours whose spirituall substance is the bodie and bloude of Christ the earthly substance is bread and wine and Manna and the water were to them sacramentes of the same Christ whome wee receiue And whereas M. Heskins sayeth that no catholike doctour teacheth the sacrament to be only a figure we agree with him for we hold him accursed that compteth it to be onely a figure or a bare figure as he doeth often most iniuriously charge vs The rest of the Chapter is spent in vaine repetitions of sentences collections before set downe and aunswered The ninth Chapter proceedeth in the declaration of the same by Haimo Theophylact. Although neither Haimo nor Theophylact speake more for M. Hesk. then the former auctors yet because they are but burgesses of the lower house which whether they giue their voyces with the bill or against it it shall passe neuer the sooner I will spende no time in aunswering their authorities They are both but late writers The patches of Chrysostome Ambrose Cyprian are often aunswered at large in their proper places But whereas he challengeth the spirit of vnitie vnto the Papistes and chargeth the Protestants with the spirite of diuision it is well knowen that in the cheefest articles of religion we agree God be thanked better then the Papistes do who haue not yet agreed whether the Pope or the counsell bee to bee followed in matters of faith so that they disagree in the verie foundation of their religion Finally where he chargeth vs with the heresies of the Anabaptistes we may be bolde to charge him with the spirite of Sathan who was a lyer a slaunderer of Gods Saintes from the beginning The tenth Chapter proceedeth vpon the same text by Ruperâ—us Rich. Holkot and endeth with Gagnegus If a man should vouchesafe to admitt such authorities as these there should be no end of quarrelling I am content to yelde them to Maister Heskins and fiue hundreth more such as they be as for the sayings of Ambrose and Cyrill which he enterlaâ—eth they are answered in other places although that of Ambrose be flat against him the other of Cyrill nothing for him The eleuenth Chapter declareth the prophesies of the sacrament vnder the names of Manna the water of the rocke These Prophesies hee imagineth to be conteined in 77. Psalme 104. Psalme which as the whole Psalmes declare to them that read them be praises and thankesgiuings for Gods benefites past and not prophesies of things to come The first sentence is this Hee commaunded the clowdes aboue and opened the gates of heauen And he rayned to them Manna to eate and gaue them the bread of heauen So man did eate the bread of Angels Vppon this text he citeth Hierome Sed fantem c. But the same stone also sheweth out the founteine of baptisme For out of his side when he was striken came foorth water and bloud which figured baptisme and martirdome Here he maketh the water a figure of baptisme and martirdom not of the bloud of Christe in the sacrament and much lesse a prophesie except Maister Heskins be so madde as to make a figure and a prophesie all one But Hierom sayeth more Panem Câ—â—â—i dedit c. He gaue them the bread of heauen man did eate the breade of Angels Hee him selfe gaue meate vnto man which saide I am the breade of life which came downe from heauen he that shall eate of this bread shall liue for euer This is so farre from a prophesie of the time to come that hee declareth that God did feede the Israelites with the fleshe of Christe which is the breade of life that came downe from heauen figured in Manna being the foode of all the Saintes of God from the beginning of the worlde as is moste manifest by the verie next wordes following in Hierome which Maister Heskins hath craftily left out Ex hoc enim pane coeli Sancti reficiuntur Angeli For of this breade of heauen both the Saintes are fedd and the Angels Where note also that hee sayth the Angels to be refreshed with this breade of life euen aâ— the Saintes are but the Angels eate not the fleshe of Christe corporally therefore neither do the Saintes Finally Hierome in that place is so farre from a corporall manner of eating and drinking that he writeth thus Praestita sunt haec Haebries sed modò in ecclesia Prophetis Apostolis praecipitur vt nobis verbum praedicationis quo anima spiritualiter pascatur annuncient These things were perfourmed to the Hebrues but nowe also in the churche it is commaunded to the Prophets and Apostles that they declare to vs the worde of preaching wherewith our soule is spiritually fedd In these wordes hee maketh Manna and the water figures of the preaching of Gods worde which is a spirituall foode of our soules Nowe vppon the other texte Psalm 104. Hee satisfied them with the breade of heauen Saint Hierome sayeth For as they were refreshed by Manna rayning from heauen so wee at this day are refreshed receiuing the bodie of the Lambe He brake the rocke and the waters flowed For that precious corner stone was striken and brought foorth vnto vs vnmeasurable fountaines which washe away our errours and water our drynesse Here is as before a comparison of Gods benefites towarde them and towarde vs which he seemeth to make equall as they were in deede in substance and
nothing of the institution of the sacrament bicause hee spake of it most plentifully in this Chapter by Augustines iudgement Ioannes c. Iohn saide nothing in this place of the body and bloud of our Lord but plainely in an other place he testifieth that our Lord spake of them most plentifully Here he will haue vs note that Augustine calleth it not a signe or figure but plainly the body and bloud of Christ therefore it is not a figure or signe By the same reason he may say Augustine calleth it not a sacrament therefore it is no sacrament But Christ him selfe saith Not as your fathers did eate Manna in the wildernesse and are dead He that eateth this bread shall liue for euer In which wordes M. Heskins noteth two thinges The first that Manna is a figure of Christe in the sacrament for proofe of which he sendeth vs backe to the 4.5.6.7.8.9 10. Chapters of this booke The second is the excellencie of the body of Christ in the sacrament aboue Manna the eaters whereof are dead but the eaters of the body of Christe in the sacrament shall liue for euer M. Heskins saith he wot not what for if you aske him whether all they that eat the body of Christ in the sacrament shall liue eternally he will say no. For wicked men as he saith eate it which shall not liue eternally Againe if you aske him whether al they that did eat Manna are dead he will say no. For though they be dead in body yet bicause many did eate Christ spiritually by faith they shall liue for euer You see what pith is in his reason and substance in his doctrine But in very deede Christe compareth his flesh with Manna as it was a corporall foode only and so all that did eate it are dead but all they that eat the flesh of Christe which is eternall life shall liue eternally for though they dye corporally yet will be raise them vp in the last day And whereas Maister Heskins voucheth S. Augustine to warrant De vtilita poenit Manna de coelo c. I must send the reader to the eight Chapter of this booke where that authoritie is cited and answered to be flat contrarie to M. Heskins Likewise the sentence of Cyprian de Coen Dom. Coena disposita c. is handled in the first booke Chapter 17. and the other beginning Significata in Lib. 1. Cap. 39. The saying of Ambrose Lib. 4. de sacra Cap. 5. is also against Maister Heskins as we shall plainely see Ipse Dominus c. The Lorde Iesus him selfe testifieth vnto vs that wee receiue his body and bloud ought we to doubt of his fidelitie and testification Nowe returne with me to my proposition It was truely a great and a venerable thing that he rayned Manna to the Iewes from heauen But vnderstand which is the greater Manna from heauen or the body of Christe The body of Christe truely who is the maker of heauen Further he that hath eaten Manna hath dyed but he that shall eate this body it shall be made to him remission of sinnes and he shall not dye for euer By the effectes of the sacrament which are remissioÌ„ of sinnes eternal life M. Hes. saith the excellencie thereof is proued aboue Manna I answere Ambrose folowing our sauiour Christ doth not compare Manna the sacrament with our sacrament but Manna the corporall foode with the body of Christ the heauenly substance of our sacrament so it is more excellent without comparison But Maister Heskins skippeth ouer with a drye foote that Ambrose saith Whosoeuer shall eate of this body it shall be made to him remission of sinnes and he shall not not die for euer by which words it is euident that no wicked man eateth this body but they only which eat it spiritually by faith An other place of Ambrose hee citeth De myster initiand Cap. 9. Considera nunc c. Consider nowe whether is better the bread of Angels or the flesh of Christ which truly is the body of life That Manna was from heauen this aboue heauen that of heauen this of the Lorde of heauens that subiect to corruption if it were kept vntill the next day this farre from all corruption which who so euer shall taste religiously he can feele no corruption The water did satisfie them for an houre the bloud doth wash thee for euer The Iewe drank and thirsteth when thou hast drâ—nke thou canst not thirst And that was in a shaddowe this in the trueth And after a fewe wordes he saith Thou hast knowne better thinges for light is better then a shaddowe the trueth then a figure the body of the Authour then Manna from heauen This place of Ambrose vtterly denieth the body of Christ to be receiued of the wicked which perish and so consequently denyeth it to be corporally present But least we should obiect that Ambrose speaketh not of the sacrament he addeth a long discourse following immediatly Forte dicaâ— c. which bicause it is contained in the 51. Chapter of the second booke I will send the reader thither where he shall see it aunswered by Ambrose him selfe and in the same place and in the tenth Chapter of the second booke where some part of it is touched For it were in vaine to trouble the reader with one thing so often as M. Heskins listeth to repeat it The fifteenth Chapter prouing all our sacraments generally to be more excellent then the sacraments of Moses First baptisme in respect of The noble presence of God the Father the Sonne and the holy Ghost must bring with it some more noble gift then a bare signe or token See howe this impudent beast would make Popish fooles beleeue that we teach baptisme to be nothing else but a bare signe or token We thinke and speake of it as honourably as the scripture teacheth vs Let the forme of baptisme vsed in the Church of England testifie whether we make it nothing but a bare signe or token Let our catechismies of al sorts beare witnesse of the same But nothing will stop a slanderous mouth Yet to aunswere the title of that Chapter S. Augustine is cited contra Faust. lib. 19. cap. 13. Prima sacrameÌ„ta c. The first sacraments which were obserued celebrated by the lawe were the foreshewing of Christ that was to come which when he had fulfilled by his coÌ„ming they were taken away therfore they were taken away bicause they were fulfilled For he came not to breake the law but to fulfill it And other are instituted greater in power better in profite easier to be done fewer in number Maister Heskins asketh wherein bee they greater in power but in this that the sacramenets of the olde lawe had no power but to signifie onely oures not onely to signifie but also to giue that they signifie And I will aske him seeing he maketh the sacraments instruments of Gods grace by what instrument did they receiue the grace of
which the holy Ghost in expresse words denyeth Heb. 7.11 But the first that figureth both the priesthood and sacrifice of the new law is Melchisedech So that this priesthood is peculiar only to our sauiour Christe as both Dauid Psal. no. and the Apostle to the Hebrues the 7. do proue it there is no doubt but Melchisedech was a figure of Christ But what sacrifice hee offered the scripture maketh no mention neither is M. Heskins able to shewe For first he hath rehearsed the historie of him which is written in Gen. 14. And Melchisedech king of Salem brought foorth breade wine and he was a priest of the most high God Therfore he blessed him saying blessed is Abraham of God most high possesser of heauen and earth and blessed be the most high God which hath deliuered thine enimies into thine hande And Abraham gaue him tithe of all In which words there is no mentioÌ„ of any sacrifice Afterward he compareth him in all those points in which the Apostle to the Hebrues doth Heb. 7. Which are these that he was king of rightuousnesse and king of peace without father without mother without kinred on earth Hauing neither beginning of dayes nor end of life but is likened to the sonne of God and continueth a Priest for euer that he blessed Abraham and that Abraham payde tythes vnto him In all which applications there is not one worde of any sacrifice Neither in the apostle nor in M. Heskins therefore as I sayde in the beginning M. Heskins hath not satisfied the title of his Chapter And verily the Apostle in these two pointes onely considereth the Priesthoode of Melchisedech that he blessed Abraham which had the promises and receiued tythes of him in whose loynes Leuie the father of Aarons Priesthoode was tythed who vndoubtedly would not haue omitted the sacrifice of breade and wine if there had bene any when he applyed the interpretation of his name which was a great deale lesser matter And surely it seemeth that Maister Heskins could not handsomely frame an application thereof else would he not haue admitted so plausible a matter and so commonly prated of among the Papistes He sawe first in the text was no mention of oblation secondly if there had bene oblation of bread and wine it would not well haue figured that sacrifice wherein they say is neither bread nor wine The fourteenth Chapter declareth after the minde of Chrysostome that Iob was a figure of Christ for the desire his seruants had to eate his flesh Maister Heskins doth well to adde after the minde of Chrysostome for it is plaine by the text that the words of eating his flesh are meant of hatred and not of loue Either that Iobs seruaunts shewed their desire to be reuenged of their maisters enimies of whoÌ„ he speaketh in the two verses before or else as Saint Hieronyme thinketh that he had procured his seruants hatred for his intertainment of straungers and other vertues mentioned in the next verse following Pro hospitalitatibus eius virtute quae caeterâ— sancti Deo placuerunt odium seruorum contraxerat So that this matter standeth not vpon any certaine figure of the scripture but onely vpon Chrysostomes minde vnto which you heare the contrarie minde of Hieronyme But â—owe let vs consider what the authoritie of Chrysostome maketh for him his wordes are as he cyteth them out of Hom. 45. in 6. Ioan. Vt autem non solùm per dilectionem c. But that we should be conuerted into that flesh not onely by loue but also in deede it is brought to passe by that meate which he hath giuen vs For when he would shewe his loue toward vs he hath mixed himself with vs by his body and made himself one with vs that the body might be vnited to the hed These last words For this is the maner of them that loue especially in M. Heskins traÌ„slation are left out I know not for what causes peraduenture of negligence This did Iob signifie by his seruants of whome he was loued especially which declaring their loue did say Who would giue vs that we might be filled with his flesh Which thing Christe did that he might binde vs to him with gâ—â—â—ter loue and that he might shewe his desire that he had to vs suffering him selfe not onely to be seene of them that desire but also to be touched and eaten and their teeth to be fastened in his flesh and all to be filled with the desire of him Wherefore let vs rise from that table as Lyons breathing fire terrible to the diuell and let vs knowe our heade and what loue he hath shewed vnto vs Parents haue oftentimes giuen their children to be nourished of other but I doe feede with mine owne flesh I giue my selfe vnto them I fauour all I giue an exceeding good hope to all of things to come He that giueth him self so vnto vs in this life much more in the life to come I would be your brother and I tooke flesh and bloud with you for your sakes and by what thinges I am ioyned to you the same I haue giuen to you againe In this long speach of Chrysostome what is there that maketh for Maister Heskins bill that hee hath promoted into the Parleament house and not rather altogether against it For first it can not bee necessarily concluded out of this place that Chrysostome speaketh of the Lordes supper but rather of that table meate giuing and eating of Christes flesh which is spoken of in the sixt of Saint Iohn where no worde is of the sacrament or supper which at that time was not instituted Secondly if we should neuer so much vnderstand this speach of the sacrament yet must we graunt it to be figuratiue or else there wil folow infinite absurdities beside such as M. Heskins affirmeth Wherfore I will reason thus Christ by this saying of Chrysostome is none otherwise eaten then he is seene but he is not seene corporally but spiritually by faith therefore he is not eaten corporally but spiritually by faith And likewise thus as Christ is touched and teeth fastned in his flesh so is he giuen or eaten but he is not touched corporally or naturally nor teeth fastned in his flesh corporally but spiritually therefore hee is not giuen nor eaten in the sacrament corporally but spiritually The maiors of these argumeÌ„ts are Chrysostoms words the minors are the confessions of the Papistes which affirme Christes body to be in the sacrament inuisibly and doe correct the recantation of Berengarius where he affirmed that the body of Christ is torne with the teeth the conclusions I trust be rightly inferred But nowe let vs see what handsome stuffe M. Heskins gathereth out of this text of Chrysostome First that we are ioyned to Christe two wayes by loue and by the thing it selfe Which in other termes is called spiritually and really Marke this wise diuision of spiritually and really as though such things as are ioyned spiritually
And your Authour saith he dranke none other bloud but that he powred vpon them Here is also alledged Chrysostomes name for Christes drinking of his bloud but his wordes are referred to another place Then followeth a conclusion If Christ drank his owne bloud he drank it spiritually or corporally spiritually he could not wherfore he dranke it corporally This is very round dealing M. Heskins But if he could drinke his bloud I pray you why could he not drinke it spiritually as well rather then corporally For if he dranke his owne bloud he also did eate his owne body which if it sound not grossely in your eares it is because you haue a grosse vnderstanding In this Chapter two Lordes of the Parleament beeing required of their iudgment haue giuen their voices both directly against his bill for the carnall presence The seuenteenth Chapter proceedeth in the same matter by S. Cyprian and Euthymius Maister Heskins in his Epistles and prefaces promiseth great sinceritie and euery where obiecteth impudencie and insinceritie against the proclaymer and his complices But see what sinceritie he vseth that matcheth Euthymius scarse worthy to be a burgesse of the lower house â—ith Cyprian one of the most auncient Barons of the vpper house And yet afterward he him selfe placeth him in the lower house that is among the writers within the compasse of nine hundreth yeres Wheras the higher house consisteth of them that writ within 600. yeares after Christ as the Bishop whom he tearmeth the proclaymer maketh his challenge And certeinely Euthymius was neuer accounted for a Lord of the parleament before he was called thereto by Maister Heskins writte which of what force it is to make a Baron let the readers iudge For he liued about the yeare of our Lord 1170. Notwithstanding we will examine his voyce as it commeth in order But we must first consider the voyce of Cyprian Bishop of Carthage Which is this The supper therefore being ordered among the sacramentall meates there mette together the newe ordinances and the olde And when the lambe was consumed or eatâ—n which the olde tradition did set foorth the maister did set before his disciples the inconsumptible meatâ— Neither are the people now bidden to feastes painefully wrought with expenses and cunning but the foode of immortalitie is giuen differing from common meates reteyning the kind of appearance of corporall substaÌ„ce but prouing by inuisible efficiencie the presence of Gods power or the diuine vertue to be there In this saying First there is neuer a worde to proue that the Pascall Lambe was a figure of the Lordes supper which is the purpose of the Chapter but onely that the newe institution succeeded the olde which is manifest by the history of the Gospell Euen as Baptisme succeded circumcision and yet was not circumcision a figure of Baptisme Secondly note that he doeth not affirme the reall presence of Christes naturall bodie but the inuisible working of his diuine power And so his voyce is flatly againg Maister Heskins bill Nowe let vs consider his fonde collections First that Christ gaue inconsumptible meate the sacramentaries giue consumptible meate For they giue but bread This is a false slaunder a thousand times repeated for they giue not bread only but euen the same inconsumptible meate by the inuisible working of his diuine power which Cyprian affirmeth that Christe gaue his Disciples But he vrgeth That it was put before them taken by hande laid in sight which the merite and grace of his passion could not be See I pray you how this man agreeth with Cyprian Cyprian saith it was by inuisible working of Gods fauour he saith it was put before them for so he translateth apponit taken by hand and laide in sight His second collection is That it differeth from common meates reteining the fourme of corporall substaunce whiche can neither be the breade which differeth not from common meates nor the spirituall meate which they call the merite of his passion because that reteineth not the fourme of corporall substance A wise reason disioyning and seuering thinges that should bee taken together The water in baptisme differeth from common water and conteyning the fourme of corporall substance by inuisible working proueth the presence of Gods power to be there So doeth the bread and wine in the Lordes Supper Which although of them selues they be no more holy then other creatures yet when they are consecrated for the vse of the sacrament they differ as muche from common meates as the bodie and the soule doe as temporall life and eternall life as heauen and earth doe differ so doeth the water consecrated for baptisme differ from common water His third collection that it is called The foode of immortalitie which cannot be bare materiall bread A true collection for the sacrament is not bare material bread but the body and bloud of Christ represented by materiall bread as a materiall lauer is the water of regeneration but not bare materiall water For confirmation is brought in Ignatius ex Ep. ad Ephe. Be ye taught of the comforter obedience to the Bishop and the priest with vnswaruing or stable minde breaking the bread which is the medicine of immortalitie the preseruatiue of not dying but of liuing by Iesus Christ. Although no learned man that is not more wilfull then wise will graunt this Epistle to be written by that auncient father Ignatius whose name it beareth yet doth this saying coÌ„tein nothing but very sound doctrine of the sacrament which he calleth bread that iâ— broken to be the medicine of immortalitie M. Heskins vrgeth as before that it can non be bare bread which hath such effects Which I graunt willingly but I reply vpon him that it cannot be the naturall body of Christ which he exhorteth them to breake For Christes body is not broken but the sacramentall bread to signifie the breaking and participation of his body But he proceedeth to another speech of Cyprian which is in deede a more apparant speeche for his purpose the wordes are these Panis iste quem Dominus Discipulis porrigebat non effâ—gie sed natura mutatus omnipotentia verbi factus est caro Et fiout in persona Christi humanitas videbatur latebaâ— diuinitas ita sacramento visibili ineffabiliter se diuina infudie essentia This bread which our Lorde did reache vnto his disciples beeing chaunged not in shape but in nature by omnipotencie of the worde is made fleshe And as in the person of CHRISTE the humanitie was seene the diuinitie was hidden euen so the diuine essence hath powred it selfe vnspeakably into the visible sacrament The Papistes esteeme this place to be an inuincible bulwarke of their transubstantiation but alas it is soone ouerthrowne when the meaning of Cyprian is boulted out not onely by sentences going before and after this saying but also by the very wordes of this same sentence For he maketh a manifest difference betweene the visible sacrament and the diuine essence which
she hath prepared this table for hir seruauntes and maides in the sight of them that she might dayly shew vs in the sacrament after the order of Melchisedech breade and wine in similitude of the bodie and bloude of Christe therefore she saith thou hast prepared a table in my sight againste them that trouble mee What Papistes holding transubstantiation would thus write that breade and wine is shewed in the Sacrament in the similitude of the bodie and bloud of Christ The seconde testimonie that M. Heskins alleageth out of Chrisostome is vpon the 1. Cor. 10. This table is the strength of our soule the sinewes of our minde the bonde of our trust our foundation hope healpe light our life if we depart hence defended with this sacrifice with most greate confidence wee shall ascende into the holy entrie as couered with certaine golden garmentes But what speake I of thinges to come For while wee be in this life this mysterie maketh earth to be heauen vnto vs Ascende vnto the gates of heauen marke diligently or rather not of heaueÌ„ but of heauen of heauens theÌ„ thou shalt behold that we say For that which is worthy of highest honor I will shew thee in earth For as in kings houses not the walles not the golden roofe but the kinges body sitting in the throne is most excellent so also in heauen the kinges body which nowe is set foorth to be seene of thee in earthe I shewe thee neither Angels nor Archangels nor the heauens nor the heauens of heauens but the Lorde himselfe of all these thinges Thou perceiuest how that which is greatest and cheifest of all things thou doest not onely see it on earth but also touche it and not onely touch it but eate also and when thou haste receiued it returnest home wherefore wipe thy soule from all filthinesse prepare thy minde to the receyuing of these mysteries For if the Kinges childe being decked with purple and diademe were deliuered to thee to bee carried wouldest thou not cast all downe to the grounde and receiue him But nowe when thou receiuest not the childe of a kinge beeing a man but the onely begotten sonne of God tell mee I praye thee doest thou not tremble and caste awaye the loue of all seculer thinges This testimonie so necessarily muste bee vnderstood of a figuratiue and spirituall receyuing of Christe by faith that nothing in the worlde can bee more plaine For euen as earth is made heauen vnto vs so is Christe made present And euen as wee see the Lorde vppon earth so we handle and eate him and that is onely with the eye hand and mouth of faith But let vs see M. Heskins collections First hee is enforced to confesse that the sentence beginneth with a figure The table for the meate therevppon Secondely hauing such honourable tearmes it can not bee a peece of breade but Christe himselfe This shall bee graunted also Thirdly that Christe is verily on the table which he calleth Altars As verilie as earth is made heauen Fourthly that it is Christ whiche is worthie of highest honour verily present in the Sacramente As verily present as hee is seene but hee is seene onely by faith therefore present onely to faith But this obiection hee taketh vppon him to aunswere If we saye the bodie of Christ can not be sene in the sacrament No more saith he can the substance of man be seene but his garmentes or outward formes accidentes This is such a boyish sophisme as I am ashamed to aunswere it By which I maye as well proue that Christes body was neuer seene and therefore not seene in the sacrament contrarie to that whiche Chrysostome saith FroÌ„ this obiection he falleth into an other that if christ in the Sacrament be worthie all honour then of sacrifice also and the sacrifice being Christ Christ shal be offered to him selfe This he calleth an ignorant obiection But there is more knowledge in it then he hath witt to answere He alledgeth the words of Augustine lib. 4. de Trin. cap. 14. Christ abideth one with him to whome he offereth and maketh him selfe one with them for whom he offereth himself and is one with them that offer one with that which is offered Here are diuerse kindes of vnitie and yet not Christ offered vnto him selfe vnlesse M. Heskins will be a Sabellian and a Patripassian to confound the persons of the Godhead and say that God the father yea the whole Trinitie is likewise transubstantiated in the Sacrament Though Christe be one with his father yet did he not offer him selfe to him selfe but himselfe to his father As for the other saying of Augustine that he bringeth it is altogether against him De ciuitate Dei. lib. 10. c. 20. He is the Priest him selfe he is the offerer he is the oblation whereof he would haue the daily sacrifice of the Church to be a sacrament seeing that of her bodie he is the head and of his head shee is the bodie as well shee by him as he by her being accustomed to be offered First Christ is the offerer and the oblation but not he to whome it is made Secondly that which he calleth the sacrifice of the Church is a sacrament that is a holie memoriall of that propitiatorie saâ—â—â—fice which he offered Thirdly this sacrifice of the Church is of the Churche her selfe offered by Christ and of Christe offered by the Church which must needes be spirituall as the coniunction of Christ and his Church is spirituall therefore it is not the natural bodie of Christ offered by the priest but his mystical bodie offered by the Church by himselfe and so a sacrifice of thanksgiuing and not of propitiation After these obiections he returneth to his collections out of the authoritie of Chrysostome There neede no such preparation nor trembling if the Sacrament were but a peece of bread He hath neuer done with this slaunder as though any Christian man did saye it was but a peece of bread which Christe vouchsafed to call his bodie Wee saye truely it is bread but wee say not it is but a peece of bread The ninteenth Chapter continueth the proofe of the same matter by S. Augustine S. Cyrill M. Heskins promiseth in his Epistle and gloryeth often in his worke that he doth not alledge the doctors wordes truncately by peece meale as heretikes do But you shal see how well he handleth him selfe He would haue S. Augustine speake for his bil and alledgeth his words out of his worke contrae literas Petiliani quoting neither what booke nor what Chapter of the same by which it seemeth that either he red not the place him self out of Augustine but receiued it of some gatherer or else hee would cloake his vnhonest dealing Hee citeth it thus Aliud est Pascha quod adhuc Iudaei celebrant de Oue Aliud auteÌ„ quod nos in corpore sanguine domini celebranus It is another Passouer that the Iewes do yet
gone out of the parleament house where matters are grauely intreated of and hath betaken him selfe to the wilde forest where hee may disporte himselfe in his games with Robin hoode and his merie mates And verilie if he had not tolde vs him selfe of his lustie hunting wee might well haue thought he had not beene at home but wandering in the woodes so wilde when in his exhortation vnto faith in the sacrament hee will persuade vs that none can vnderstande the scriptures except they haue founde faith in the veritie of the Sacramente Which happeneth to all those that wil not be with Christ in the breaking of the breade as the two disciples were that went to Emans to whome Christe was a straunger vntill he came to the breaking of the breade But leaste this vaine allegorie shoulde seeme to bee founde out only in M. Heskins chase hee trauelleth to finde it in S. Augustin Theophylact but al in vaine For first to giue vs a tast what synceritie and trueth he will vse in the rest of this booke the verie first sentence he alleadgeth out of any Doctor is corruptly and vntruly rehearsed For thus hee maketh Augustine to speake in his treatise De consensu Euangelistarum not naming in what booke or Chapter whereas that which he writeth of this matter is Lib. 3. Cap. 25. Non enim incongruenter accipimus hoc impedimentum in oculis eorum a Satana fuisse ne agnosceretur Iesus sed tantùm a Christo propter eorum fidem ambiguam facta est permissio vsque ad sacramentum panis vt vnitate corporis eius participata remoueri intelligatur impedimentum inimici vt Christus possit agnosci We doe not take it incongruently that this impediment in their eies was of Sathā that Iesus shold not be knowen but only it was permitted of Christ for their doubtfull faithes sake vntill they came to the sacrament of bread that the vnitie of Christs body being participated it might be perceiued that the impediment of the enimie was remoued that Christ might be knowen In this place beside that he turneth autem into enim and leaueth out factum after fuisse he addeth of his owne propter eorum fidem ambiguam for their doubtfull faiths sake Which words are not Augustins Wherby it appeareth that hee redde not this place out of Augustine himselfe but followed some other mans collection as he doth almost euerie where But Augustine in that place comparing the wordes of Marke and Luke together sheweth that there was no alteration in the shape of Christes bodie but onely that the two disciples eyes were helde that they could not knowe him but in breaking of the bread which signified the vnity of the Church For this he writeth Neque quisquam se Christum agnouisse arbitretur si eius corporis particeps non est id est ecclesię cuius vnitatem in sacramento panis commendat Apostolus dicens vnus pà nis vnum corpus multi sumus vt cum eis benedictum panem porrigeret apperirentur oculi eorum agnoscerent cum Neither let any man thinke that he hath knowen Christ if he bee not partaker of his body that is of the Church whose vnitie the Apostle cōmendeth in the sacrament of the bread saying One bread we being many are one bodie that when he reached vnto them the blessed bread their eyes were opened and they knew him This is Augustines collection of this matter nothing agreable with M. Heskins allegorie of the soūd faith in the veritie of the sacrament but much against it teaching the true participation of the body of Christ in the sacrament which is the mystical coniunction of him vnto his Church Moreouer euen in the place by him alledged I meruell M. Heskins cannot see that Augustine calleth it the sacramēt of bread which agreeth not with his transsubstantiation and if he think the participation of the vnitie of Christes bodie doth helpe him Augustine in the same place sheweth the contrarie vnderstanding the bodie of Christ to be his Church as is before shewed But what saith Theophylact of the same Another thing also is here insumated namely that that their eyes which take this blessed bread are opened that they may knowe him For the fleshe of our Lorde hath a great and vnspeakable strength What is there here in these authorities either for M. Heskins bil of the reall presence or for his fond allegorie It pleaseth him excedingly that Theophylact saith the flesh of Christ is of vnspeakeable power which we doe most willingly admitte euen in receiuing of the sacrament it worketh mightily but hee will not see at all that Theophylact with Augustine calleth the sacrament blessed bread by which they both do shew that the substance of bread remaineth although it be blessed consecrated vnto an other vse then for bodily food The second Cha. expoundeth the sixt of S. Ioh according to the letter The summe of this literal exposition is this that three sundry breades are mentioned by Christe in this sixte of Iohn that is the bread Manna the bread the sonne of God and the bread the flesh of Christ and that these three breads are distincted both in nature and in time in whiche they were giuen For Manna was a corporall food giuen of old time in the wildernes The second bread the godhead of Christ being an eternall and spirituall substance Christ saith his father doth giue in the present tence and that he is the bread of life and requireth beleefe in him which is proper to God onely The third breade is the fleshe of Christ which he will giue for the life of the world speaking in the future tence and is meant of the sacrament And this he dare auouch to be the natiue true vnderstanding of this scripture But sauing his authoritie there are but two breades spoken of in this Chapter namely Manna and the bread of life which is not the diuinitie of Christ separated from his flesh nor his flesh separated or distincted from his godhead but euen his quickening spiritual flesh which being vnited to his eternal spirit was by the same giuen for the life of the world not in the sacrament but in the sacrifice of his bodie bloud on the crosse and is daily sealed and testified vnto vs by the sacrament of his bodie and bloud ministred according to his holie institutiō And this I dare auouch to be the true natiue sense of this scripture both by the plain circumstances of the same and by the iudgement of the best approued ancient writers And first to take away as wel the vain supposed distinction of time in which the two later breads are said to be giuen as also to proue that they are but one bread our sauior Christ him selfe after he hath promised to giue the bread which is his flesh for the life of the world and declared what fruite commeth to them that eate his fleshe and drinke his bloude c. in
beene slaine in a sedition raysed by him where as the worlde knoweth it was in warre that was helde in defence of his countrie The like foolish quarell he hath for putting out of Polycarpus out of the Calender placing Thomas Hutten in his stood all which as vnworthie any aunswer I passe ouer it is sufficiently knowen what Bullinger esteemed of mâ—ns authoritie what Fox if he meane him iudged of the old Martyrs diuinitie The other reasons following I could scarse read without loathsomnesse that preachers must ceasse if writers may not be receiued vnder 1000 yeres antiquitie more that speaking writing are of like authority and such like blockish stuffe The elder writers are allowed not for their age but for their agreement with the worde of God the later preachers are beleeued not for that their speaking is better then Papistes writing but because they speake thinges consonant to the word of God the touchstone and triall of trueth And therefore we receiue not the testimonie of Nicholaus de Lyra the second Burgesse because it is contrarie to the word of God and the consent of the elder Doctours that Christ speaketh of the sacrament when he saith the bread which I will giue is my fleshe which wordes Theophylacte euen nowe affirmed to be spoken of the passion of Christ. The fourth Chapter beginneth a further proofe of the former master by S. Cyprian and Euthymius For proof of the two breads that the text The bread which I will giue is my flesh c. is ment of the sacrament Cyprian is alledged although the place be not quoted but it is in the sermon vpoÌ„ the Lords prayer in these words Panis vitae Christus est c. Christ is the bread of life and he is not the bread of all men but our bread And as we say our father because he is the father of theÌ„ that vnderstand beleeue so we call it our bread because Christ is our bread which touche his body And this bread we pray to be giuen vs daily least we that are in Christe and daily receiue the Eucharistie to the meate of health some greeuous offence comming betweene while beeing separated and not communicating we be forbidden from that heauenly bread we be separated from the body of Christ he himselfe openly saying and warning I am the bread of life which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh for the life of the worlde Howsoeuer M. Hesk. would falsly gather out of this place Cyprian maketh not two breades but one bread of life Christ God man as for the two respects of his Godhead manhoode that he prateth of cannot make Christ to be two breads but one true foode of our soules And that Cyprian doth apply this text to the sacrament only it is utterly false in that he saith we must pray for this daily bread Christ to feede vs although for some greeuous offence we be restrained from the sacrament as is also euident by these words that follow Quando ergo dicit in aeternum viuere si quis ederit de tius pane vt manifestum est cos vinera qui corpus eius 〈◊〉 Eucharistitum â—â—re coÌ„municationis accipiunt ita contrae timenduÌ„ est erandum ne dam quis abstentus separatur a Christi corpore procul remaneat a salute comminante ipso dicente Nist ederitis carnem fâ—ij hominis biberiâ—is sanguinem eius non habebitis vitam in vobis Et ideo panem nostrium id est Christum dari nobis quoâ—idie petimus vt qui in Christo manemus vinimus a sanctificatione corpore eius non recedamus Therefore when he saith that he liueth for euer whosoeuer shal eate of his bread as it is manifest that they do liue which touch or come neare vnto his body and by the right of communication receiue the sacrament of thankesgiuing so contrariwise it is to be feared and to be prayed for lest while any being sequestred is separated from the body of Christe he remaine farre from health he himselfe threatening saying except ye shal eate the fleshe of the sonne of man and drinke his bloud you shall haue no life in you And therefore we pray daily that our bread that is to say Christ may be giuen to vs daily that we which remaine liue in Christ go not away from sanctification and his bodie In these wordes as in the former Cyprian directly referreth that text to our spirituall communication with the body of Christ by right of which communication we receiue the sacrament thereof And this participation of Christ he calleth Contingere attingere corpus Christi not to touch his body with our teeth or mouth in that sacrameÌ„t as M. Heskins dreameth Here followeth Euthymius of whose antiquitie we haue spoken in the first booke Neuerthelesse we wil examine his saying which is this In 6. Ioan. Duobus modis c. Christ is saide to be bread two wayes that is after his godhead and after his manhood therefore when he had taught the manner which is after his godhead now doeth he also teach the manner which is after his manhoode For he did not say which I do giue but which I will giue for he would giue it in his last supper when thankes being giuen he tooke bread and brake it and gaue it to his disciples and saide take eate this is my body M. Heskins maruelleth that the aduersaries cheekes waxe not redd for shame to see so plaine a sentence against them But if we knew not that Maister Heskins had beene as impudent as a frier we might maruell that he was not ashamed first to alledge Euthymius as a writer within 6. hundreth yeares after Christ who liued about the yeare of our Lorde 1180. And secondly to make two breads of that which Euthymius saith to be one bread after two manners Finally although Euthymius referred this text to the sacrament yet saith he nothing for the carnall presence in as much as it is manifest that Christ spake there of a spiritual communication of his fleshe or else all infantes are damned that receiue not the sacrament The fift Chapter proceedeth vpon the same text by S. Augustine and Chrysostome S. Augustine is alledged De Agricultura agri Dominici a treatise of no account for the authoritie being falsely intituled to Augustine which was the worke of a farre later writer The wordes neuerthelesse are these The table of thy spouse hath whole bread and a holy cuppe which bread although we haue seene broken and brused in his passion yet he remained whole in that his indiuided vnity with his father Of this bread and of this cup our Lorde himselfe saide The bread which I will giue is my fleshe for the life of the world and the cuppe which I wil sanctifie is my bloud which shal
be shed for you vnto remission of sinnes This place is falsly truncatly cited by M. Hesk. thus Quem paneÌ„ etsi fractum coÌ„minutumque vidimus integer tamen cum ipso suo patre manet in coelis De quo pane dicit panis quem ego dabo caro mea est pro mundi vita Which he Englisheth thus which bread although we haue seen brokeÌ„ brused on the crosse yet it abideth with that his father whole in heauen of the which bread he saith c. Wheras the very wordes are quem panem etsi fractum comminunumque vidimus in passione integer tamen mansit in illa sua indiuidua vnitate De isto pane de isto calice dicebat ipse Dominus Panis quem ego dedero caro 〈◊〉 est pro saeculi vita c. Although this writer as it is manifest to any man that will reade his treatise speaketh onely of the vnitie of the Godhead of Christ with his Father and the holy Ghoste notwithstanding the breaking of his body in his passion which is represented in the sacrament yet M. Heskins vpon his owne falsification inferreth that the body of Christ was and is in three sundrie places on the Table or Altar on the Crosse and in heauen with his father Yea he appealeth to the grammarian for the nature of a Relatiue That the same bread is on the table which was broken on the crosse and that which was broken on the crosse is it which is whole sitting in heauen Which how vaine a reason it is when it is vrged of that thing which hath two natures vnited in one person as our Sauiour Christ hath I appeale from all grammarians to al Catholike diuines as in the saying of Christ no man hath ascended into heauen but he that came downe from heauen euen the sonne of man which is in heauen Ioan 9. Let M. Hesk. with the graÌ„marian vrge the relatiue in this place he shal proue him selfe both an Anabaptist a Marcionist For Christ coÌ„cerning his humanitie came not down out of heauen neither was he in heauen according to his humanity when he was on the earth But what stand we trifling about this testimonie Seeing Augustine both in the interpetation of this whole chapter is so copious vpon the Psal. 98. in exposition of this text is so plain direct against the carnal presens of Christs body in the sacrament Nisi quis c. acceperunt illud stulte carnâ—liter illud cogitauerunt putaâ—eruÌ„t quòd praecifurus esset Dominus particulas quas daÌ„ de corpore suo daturus illis c. I lle auteÌ„ instruxit eos ait illic spiritus est qui vinificat caro auteÌ„ nihil predest Verba quae loquatuâ— suÌ„ vobis spiritus est vita Spiritualiter intelligite quae loquatus sum Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucifigent sacramentum aliquod vobis commendati spiritualiter intellectum viuificabit vos â–ª â—t si necesse est illud visibiliter celebrari oportet tamen inuisibiliter intelligi Except a man eate the flesh c. They tooke it folishly they imagined it carnally and thought that our Lorde would haue cut off certaine peeces of his 〈◊〉 and haue giuen them c. But he instructed them and 〈◊〉 vnto them It is the spirite that quickeneth the flesh profiteth nothing The wordes which I haue spoken to you are spirite and life Vnderstand you spiritually that which I haue spoken You shall not eate this body which you see and drinke this bloud which they shall shed which shall crucifie me I haue commended vnto you a certaine sacrament or mysterie which beeing spiritually vnderstoode shall quicken you Although it is necessarie that the same be celebrated visibly yet must it be vnderstood inuisibly Likewise In 6. Ioan. Tr. 27. Illi enim putabant eum erogaturum corpus suum ille autem dixit se ascensurum in Coelum vtique integrum Cum videatis filium hominis ascendentem vbi erat priùs certè vel tunc videbitis quia non eo modo quo putatis erogat corpus suum certè vel tunc intelligetis quia gratia eius non consumitur morsibus He speaketh plainely if they will vnderstand him For they thought that he would giue his body but he said that he wold ascend whole into heauen WheÌ„ you shal see the sonne of man ascend vp where he was before surely then at the least you shall see that hee giueth not his body after that maner that you think surely then at the length you shall vnderstand that his grace is not coÌ„sumed with bitings If these places were not most manifest euen to the first eye that looketh vpon them I might spend time in obseruing and noting out of them We come nowe to Chrysostome who in his 45. Hom. in Ioan. vpon those wordes The bread which I will giue is my flesh saith The Iewes that time tooke no profite of those sayings but we haue taken the profite of the benefite Wherefore it is necessarily to be saide howe woonderfull the mysteries be and wherefore they were giuen and what profite there is of them And immediatly after We are one body and members of his flesh and of his bones and yet more plainely And that we might be conuerted into that flesh not onely by loue but also in deede it is brought to passe by the meat which he hath graunted vnto vs. He addeth also an other cause of the giuing of this mysterie When hee would shewe foorth his loue toward vs hee ioyned him selfe 〈…〉 his body and brought him selfe into one with vs that the 〈◊〉 might be vnited with the head Finally he adioyneth a plaine place for the proclamer I would be your brother and for your sakes I tooke flesh and bloud with you and by what things I was conioyned vnto you those things againe I haue giuen vnto you Here he triumpheth as though the game were his when in deede there is nothing for his purpose but much against it For no one word of all these sentences proueth that the sixt of Iohn must be vnderstoode of the supper otherwise then as it is a sacrament of that feeding and coniunction of vs with Christ which is therein described And wheras he argueth vpoÌ„ the last sentence Christ gaue vs that flesh by which he was ioined to vs but he was ioyned to vs by very substantiall flesh therfore he gaue vs his very substantiall flesh I confesse it to bee most true for he gaue his very substantiall flesh to be crucified for vs If he vrge that he gaue his flesh in that sacrament although Chrysostome saith not so in this place directly yet the manner of the participation of his flesh must be such as is the maner of his coniunction with vs but that is spiritual by which he is the head and we the members and yet vnited
is cyted thus Non enim prudenter c. Those things which suffice for a short time shal not wisely be called by that name neither was that bread good which the Elders of the Iewes did eate and are dead For if it had bene from heauen and of God it had deliuered the partakers of it from death Contrariwise that body of Christe is bread from heauen bicause it giueth the eaters of it eternall life Cyrill saith the body of Christe is the bread that came downe from heauen and which giueth eternall life being eaten euen in the sacrament all this we confesse alwayes But as the body of Christe did not naturally descend from heauen which he receiued here on earth no more speaketh he of a carnall presence or corporall manner of eating but yet of his very flesh and bloud eaten spiritually by faith The two and thirtieth Chapter endeth the exposition of this text by S. Augustine and Theophylact. Saint Augustine is cyted Tract 26. iâ— Ioan. Hic est panis c. This is the bread which came downe from heauen that by eating thereof we might liue bicause we can not haue eternall life of our selues Not saith he as your Fathers did eate Manna and are deade He that eateth this bread â–ª shall liue for euer Therefore that they are dead he would haue it so to be vnderstoode that they should not liue for euer For truely they also die temporally that eaâ— Christ but they liue eternally bicause Christ is eternall life Maister Heskins wondereth what gloses the aduersaries inuent vpon this saying but I maruell what hee can picke out of it for his purpose except it bee this that who so euer eate Christ shall liue for euer but that I am sure hee will none of The saying of Theophylact but that I stand not on his authoritie being a late writer seemeth to be directly against him For hee saith that The Lorde by his flesh which he tooke of the Virgine Marie shall preserue our spirituall nature Which as it is very true so must it needes inforce a spirituall receiuing For our spirituall nature can not receiue carnally or corporally but onely spiritually And yet the wise man noteth in his margent a plaine place for the proclamer which is plaine against his owne purpose The three and thirtieth Chapter proceedeth to the next text in the sixt of S. Iohn The text is that when our Sauiour had taught this doctrine in the synagogue in Capernaum diuers of his disciples were offended and saide This is an hard saying who can abide it Hee aunswereth out of Saint Augustine In Psal. 98. They were hard and not the saying The like out of Theophylact. In Ioan. 6. Who beeing carnall can eate spirituall meate and the bread which came downe from heauen and the flesh which is eaten c. For bicause they had flesh they thought he would compell them to be deuourers of flesh and bloud But bicause we vnderstand him spiritually we neither are deuourers of flesh but rather we are sanctified by such a meate This place for any thing that I can see therein is directly against the carnall eating of the Papistes sauing that Theophylact lyuing in a corrupt time writeth in other places suspiciously of the carnall presence and transubstantiation Nowe where Maister Heskins chargeth vs to be Caparnaites whome he calleth Sacramentaries and derideth our carnall vnderstanding bycause wee can not conceiue howe Christes very body should bee in the sacrament except it should occupie a place and bee felt with our senses let the world iudge whether our vnderstanding or theirs bee more spirituall or else more grosse and like the Capernaites The foure and thirtieth Chapter beginneth the exposition of this text Si videritis c. by Saint Augustine and Saint Cyrill The text is this What if you see the sonne of man ascend where he was before Ere he enter into his exposition hee moueth this doubt howe Christe doth say the sonne of man shall ascend where he was before seeing concerning his humanitie hee was neuer in heauen before he spake these wordes For answere he bringeth a long sentence of Saint Augustine which containeth this in effect that Christ concerning his humanitie would ascend thither where he was before concerning his diuinitie For by reason of the vnion of two natures in one person of Christe that is often spoken of the whole person which is proper either to the diuine nature onely or to the humane nature onely For exposition hee cyteth Augustine Tr. 27. in Ioan. Quid est hoc Hinc soluit c. What is this by this he resolueth them whome he knewe by this he hath opened whereby they were offended by this plainely if they would vnderstand For they thought that he would giue foorth his body but he saide that he would ascend into heauen whole When you shall see the sonne of man ascending where he was before certainly euen then at least you shall see that he giueth not foorth his body after that manner that you thinke certainly euen then at least you shall vnderstand that his grace is not consumed with bytinges Although this place is so directly against him that nothing can bee more plaine yet hee is not ashamed to cyte it for his purpose Affirming that Augustine by these wordes denyeth not the giuing of Christes bodye but the manner of the giuing of his bodye This wee confesse but what manner of giuing doth hee denye Maister Heskins saith onely the giuing of it by lumpes and peeces as the Capernaites did imagine But that is false for he denieth not onely the giuing of Christes bodie by lumpes but also al corporall and carnall manner of giuing thereof as both these wordes aboue cited and the whole discourse of that treatise doth shew most euidently First he saith that Christ by telling them of his ascention doth clearely resolue them and open plainely where at they were offended Which is very true For when they should see that he carried his naturall bodie whole into heauen they might well perceiue that he would not giue that bodie to be eaten after a corporall manner either in peeces much lesse in the whole For the giuing thereof in whole is much more monstruous then the giuing therof in peeces And if there remained a corporall receipt of his whole bodie notwithstanding his absenting thereof from the earth the doubt by his ascention is nothing at all resolued but by an hundreth times more increased Againe where he saith after his ascention Then you shall see that he giueth not his bodie after the manner that you thinke then you shal vnderstand that his grace is not consumed with bitings By these wordes he doeth plainely determine of the manner of giuing that the Iewes thought which was corporall whether it were in whole or in peeces and after what manner Christes bodie is giuen namely by grace But Maister Heskins citeth another place out of Augustine In
haue no substantial grounde in scriptures as though an argument framed out of the scripture of the end vse of the sacrament were not a substantial ground And as for the popish counsell of Florens is a sorie ground without scripture Although 〈…〉 nor as he slaundereth vs that the power of consecration dependeth vpon the will of the receiuer but vpon the wonderfull worke of God with such practice as he requireth The second supposed heresie to be ouerthrowen is that the substance of bread wine do still remaine because Gregorie sayth it is changed into the bodie of Christe But this change is not of substance but of vse for as hee sayth it is changed into the bodie so he sayth it is chaunged into the diuine vertue which words though Maister Hesk. would racke to signifie the diuine flesh of Christ yet cannot he auoyde a manifest figure in the speache of Gregorie therfore it is nothing so plaine for him as he pretendeth To this he adioyneth a defence of the terme of transubstantiation which he confesseth to be but new as in deede the doctrine therof is but yet he compareth it with the terme vsed of olde by the fathers Homousion to signifie that Christe is of the substance of the father But to be short for termes we will not striue let him proue transubstantiation so olde as he pretendeth we will acknowledge the terme The thirde pretended heresie to be ouerthrowen is that he teacheth a reall presence and therefore the wordes This is my bodie are to be vnderstood without trope or figure But this is auoyded in aunswere to the seconde and so we leaue him discharged of M. Hesk. cauils Hierome is alledged ad Hedibiam qu. 2. the place hath bene alreadie handled proued to be against M. Hesk. in the 31. Chap. of this booke whither I referre the reader for breuities sake only in this place I wil deale with such points as were not spoken of there and rehearse the whole discourse of S. Herome together not in patches as M. Hesk. hath done interlacing his fond gloses Questio secunda Quomodo accipiendum sit c. The second question How that saying of our sauiour in Mathew is to be taken I say vnto you I will not drinke from hence forth of this fruite of the vine vntil that day in which I shal drinke it newe with you in the kingdome of my father Out of this place some men build the fable of a thousand yeres in which they contend that Christ shall raigne corporally drinke wine which hee hath not dronke from that time vnto the end of the world But let vs heare that the bread which our Lord brake gaue to his disciples is the bodie of our Lord sauiour as he saith vnto them Take eat ye this is my bodie that the cupp is that of whiche he spake againe drinke ye all of this this is my bloud of the new testament which shal be shed for many c. This is that cupp of which we read in the Prophet I will take the cupp of saluation And in another place Thy cup inebriaeting is verie noble If therfore the bread which came downe from heauen is the bodie of our Lord and the wine which he gaue to his disciples is his bloud of the new testament let vs reiect Iewish fables ascend with our Lord into the great parler prepared made clean let vs receiue of him aboue the cup of the new testament there holding passouer with him let vs be made dronke with the wine of sobrietie For the kingdome of God is not meat drinke but righteousnesse ioy peace in the holy ghost Neither did Moises giue vs the true bread but our Lord Iesus he being the guest the fest he himselfe eating which is eaten His bloud we drinke without him we cannot drinke it daily in his sacrifices wee tread out of the generation of the true vine the vine of Sorec which is interpreted chosen the redde newe wines and of them wee drinke newe wine of the kingdome of his father not in the oldnesse of the letter but in the newnesse of the spirite singing a newe song which none can sing but in the kingdome of the Churche which is the kingdome of the father This bread also did Iacob the Patriarch couet to eate saying if the Lord shal be with me giue me bread to eat and rayment to couer mee For as many of vs as are baptised in Christ haue put on Christ and do eat the breade of Angels and do heare our Lorde saying My meate is that I may do the will of him that sent mee my father that I may accomplish his worke Let vs therefore do the will of his father which sent vs and let vs accomplish his worke and Christ shall drinke with vs his bloud in the kingdome of the Church This is the whole discourse of Hierome and by the distinction of the letter you see what Maister Heskins hath left out both in the beginning and in the ende and yet he raileth at the proclaimer for snatching truncately a fewe wordes to make a shew to deceiue his auditorie But by this whole treatise you may see what the question is and howe it is answered namely that the promise of Christ must bee vnderstoode of a spirituall drinking in the Church which vtterly ouerthroweth the popish fantasie of real presence For Christ is so present at euery celebration of the supper in his church that he eateth his bodie and drinketh his bloud as Hierome sayth which no man except he bee mad wil say to be otherwise then after a spirituall manner and in the end Hierome openeth what is his meate and how he drinketh his bloud with vs and that wee so eat his bodie as we put him on for a garmēt in baptisme and as Iacob did eat it which must needes be spiritually More collections if any man desire let him resort to the 31. Chapter of this second booke The foure fiftieth Chapter testifyeth the vnderstanding of the same words by Isychius S. Augustine Isychius is alledged in Leuit. lib. 6. Cap. 2◠vpon this text He that eateth of the holie things vnwittingly shall put the fifth parte thereunto and giue vnto the Priest the hallowed thing Sancta sanctorum c. The most holie things properly are the mysteries of Christ because it is his bodie of whome Gabriell said vnto the virgin The holy ghost shall come vpō thee and the power of the moste highest shall ouershadowe thee therefore that holy one that shal be borne of thee shal be called the sonne of god And Esay also The Lord is holie dwelleth in the heightes that is to saye in the bosome of his father For from this sacrifice he hath forbidden not onely strangers and soiourners hyred seruaunts but hee commaunded also not to receiue it by ignorance And he taketh it by
which terme he giueth to the waters in baptisme Maister Heskins chattereth I wot not what about it nor to what purpose Certaine it is that he vseth not the terme as the Papistes doe for they apply it only to the sacrament of the altar as they call it Leo is cited Serm. 7. de pass dom Iesus confisij sui certus c. Iesus being at a point with him selfe and ready to doe his fathers disposition without feare finished the olde Testament and made the newe Passeouer For his disciples sitting with him to eate the mysticall supper while they in the house of Caiphas were treating howe Christ might be slaine he ordaining the sacrament of his body and bloud did teach what manner of sacrifice should be offered to God and from this mysterie remoued not the traytour This place being against Maister Heskins where hee calleth it the sacrament of his body and bloud c. hee would aunswere the matter by this principle that olde writers did so call the very naturall body of Christ in the sacrament which is all the matter in question But hee will proue it by an other saying in the same place Vt vmbrae c. That shaddowes might giue place to the body and images might ceasse vnder the presence of the trueth the olde obseruance is taken away with a newe sacrament the sacrifice passeth into the sacrifice bloud excludeth bloud and the festiuitie of the lawe while it is chaunged is fulfilled These wordes must needes bee referred to the passion of Christe whereof the sacrifice is a memoriall for the sacrifice of Christe and his bloud shedding on the crosse was the very fulfilling of the shaddowe and image of the Paschall Lambe in the olde lawe and not the institution of the sacrament whiche is a figure or sacrament thereof And so the groundwork of al M. Hes. building is quite ouerthrown The seuen and fiftieth Chapter proceedeth in the exposition of the same wordes by S. Cyrill and S. Gregorie Cyrillus is cited as he is often ad Colosyrium Non dubites an c. Doubt thou not whether this be true when hee saith manifestly This is my body but rather receiue the worde of our Sauiour in faith For seeing hee is the trueth hee doth not lye Maister Heskins inferreth that the wordes of Christe are manifest and so to be taken in the literall sense without figure bicause he vseth these wordes Christ saide manifestly this is my body but this is a childish mockerie Christe saide manifestly I am the doore Doeth it therefore followe that it is no figuratiue speach and that the woordes of Christe are manifest and therefore to bee taken in the literall sense And yet I beleeue bicause Christ saide manifestly I am the doore that he is in deede the doore though not literally but figuratiuely taken It greueth M. Hes. that the proclamer should play with Duns his indiuidâ—um vagum saying that by the like meanes hee might disgrace the faith of the trinitie to open the quiddities of distinctions and relations of persons that bee spoken thereof And I thinke the same if hee shoulde teach that holy mysterie after the schoole manner not after the word of god But he returneth to an other place of Cyrill Ne horreremus carnem sanguinem Bicause this place is already rehearsed more at large and answered in the 51. Chap. of this booke I will send the reader backe to consider it in that place Gregorie is cited Lib. 4. dialog cap. â—8 Debemus itaque praesens sÄ™culum c. We ought therfore seing we see this present world to be passed away with al our mind to contemne it to offer to god the daily sacrifices of teares the daily sacrifices of his body and bloud For this sacrifice doth singularly saue the soul from eternal destruction which repayreth to vs the death of the only begotten by a mysterie Who although since he arose from death he doth not now dy and death shal haue no more dominion of him yet liuing in him self immortally incorruptibly is sacrificed againe for vs in this mysterie of the holy oblation For his body is there receiued his flesh is diuided for the health of the people his bloud is shed not nowe vpon the hands of the Infidels but into the mouthes of the faithfull Hereof therefore let vs consider what sacrifice this is for vs which for our deliuerance doeth followe the passion of the onely begotten Sonne For which of the faithfull ought to haue any doubt that in the same houre of the immolation the heauens are opened at the Priestes voyce that the companies of Angels are present in the mysterie of Iesus Christ That the lowest things are coupled to the highest earthly things are ioyned to heauenly thinges and that one thing is made of thinges visible and inuisible Of these last wordes of ioyning high and lowe heauenly and earthly thinges he maketh a greate matter which is saith hee that Christe is ioyned to the earthly formes of breade and wine Where note I praye you that he nameth the accidents of things for the thinges them selues which is a toy to mocke an ape And yet he pleaseth him selfe so well therein that he would drawe Irenaeus which is cleane contrarie to transubstantiation to bee a great patrone thereof Irenaeus saith as wee haue shewed before more at large that Eucharistie consisteth of two thinges earthly and heauenly Nowe hee inquireth of vs what is the heauenly part of the sacrament And he reasoneth that it is neither the grace of God nor thanksgiuing nor the worde of God nor sanctification Well what is it then Gregorie saith it is the bodye of Christ and so say we spiritually receiued But if I shuld aske M. Hes. what is the earthly part of the sacrament hee wil say the accidents of bread wine but sauing his wisdome accidents be neither earthly not heauenly but the earthly thing must needs be a substantiall thing what other earthly substance can there be but the substance of bread and wine He saith that corporall receiuing is here auouched by Gregory Then must he tel me how in these words the sacrifice of teares is matched with the sacrifice of his flesh and bloud and how the death of Christe is repaired by a mysterie howe the fleshe of Christ is diuided or parted if this can not bee done but spiritually then Christes body can not be eaten but spiritually The iudgement of Barnard which followeth we leaue to be weighed according to the corruption of the age in which he liued The eigth and fiftieth Chapter endeth the exposition among the eldest Fathers by Euthymius and Isidorus Although neither of these writers are within the compasse of the challenge yet bicause Euthymius vseth much to followe auncient Doctours and Isidorus was neere the time of the challenge I will set downe their places and examine their wordes Euthymius is cyted In 26. Math. Sicut vetus testamentum c.
For both they haue taken vppon them one administration and both are appointed forerunners wherefore he sayde not this truely it Helias but if ye will receiue it this is hee That is if with diligent studie and with a gentle not a contentious mynde you will consider the dooings of them both Thus Chrysostome And yet I am not ignorant that else where he supposeth that Helias the Thesbite shall come before the day of iudgement which sauoureth of a Iewish fable more then of a Christian trueth as is plainly proued before The fourth Chapter beginneth to declare by the holy fathers of what things Manna and the waters be figures He beginneth this Chapter with a shamelesse lye for he sayeth that wee affirme Manna to be a figure only of the worde of God which is vtterly false for wee affirme that it was a sacramentall figure of the bodye of Christe and so a figure that it was in deede the bodie of Christ after a spirituall manner to them whiche receiued it worthelie But Maister Heskins will haue it a figure not onely of the worde of God but also of the bodie of Christe in the sacrament and so a figure that is was nothing else but a bare figure and not a sacrament And this hee hopeth to prooue out of Sainct Ambrose ad Iren. Ep. 62. Quaeria◠me c. Thou askest mee why the Lorde God did rayne Manna to the people of the fathers and doeth not nowe rayne it If thou knowest he rayneth and daily rayneth from heauen Manna to them that serue him And that bodily Manna truely is founde at this day in many places But nowe it is not a thing of so greate miracle becaus◠that which is perfect is come And that perfecte is the breade from heauen the bodie of the virgine of which the Gospell doeth sufficiently teache thee Howe much better are these things then the former For they which did eate that Manna that is that breade are deade But whosoeuer shall eate this breade shall liue for euer But it is a spirituall Manna that is a rayne of spirituall wisedome which is powred into them that be wittie and searching is from heauen and deweth the myndes of the Godly sweeteneth their iawes Because there is nothing in this saying of Saint Ambrose for his purpose hee falleth into a greate rage against Oecolampadius for leauing out of this sentence Quanto praestantiora sunt haec superioribus Howe much more excellent are these then the other aboue rehearsed Which howesoeuer it was as I am sure it was not of a falsifying mynde so no man in the worlde might worse exclaime against falsifying of the doctours then Maister Heskins as I haue often shewed and doubt not but I shall shewe hereafter But to the purpose it is euident that Saint Ambrose in the former sentence speaketh of Manna as a corporall foode not as a sacrament in which respect there is no comparison between it the body of christ And he is so farre from saying that Manna as it was a sacrament was but a figure of the bodie of Christ as M. Heskins belyeth him that he saith not at all that it was a figure But hee chargeth vs with two other wicked opinions namely That the sacramentes of the newe lawe giue no grace and that they are of no more excellencie then the sacraments of the olde lawe To the first we aunswere and say that the sacramentes giue not grace of the worke wrought as they teach but that GOD giueth grace by his sacramentes in all his elect wee affirme And to the second wee aunswere that as in substaunce the sacramentes of the olde time were not inferiour to oures so in cleerenesse of reuelation and vnderstanding oures are farre more excellent then theirs and that the place of Saint Ambrose which Maister Heskins doeth next alledge doeth very well shewe Oriente autem c. The sonne of righteousnesse arising and more bright sacramentes of Christes body and bloud shining foorth those inferiour thinges or sacramentes should cease and those perfect should be receiued of the people Maister Heskins noteth that if the sacrament were but a bare signe it should not be so magnified by Saint Ambrose But so often as hee chargeth vs with a bare signe so often must we charge him againe with an impudently For wee doe as much detest a bare signe or figure as hee doth a signe or figure As for the three kindes of Manna that Maister Heskins gathereth is altogether out of Saint Ambrose his compasse For hee hath no more but the bodily Manna and the spirituall Manna as the signe and the thing signified And the rayne of spirituall wisedome is the spirite of GOD which sealeth inwardly in the heart that whiche is expressed outwardly by the externall signes I maruell Maister Heskins alledgeth not Saint Ambrose vpon this text 1. Cor. 10. whose woordes might seeme to haue more colour of his bare figure although they be flat against it in deede Manna aquaquae fluxit de Petra haec dicit spiritualia quia non mundi lege parata sunt sed Dei virtute sine elementorum commixtione ad tempus creata habentia in se figuram futuri mysterij quod nunc nos summus in commemorationem Christi Domini Manna and the water which flowed out of the rocke these he calleth spirituall bicause they were not prepared by the order of the world but by the power of God with out commixtiō of the elements created for a time hauing in them a figure of the mysterie to come which nowe we receiue in remembraunce of Christe our Lorde By these wordes it is euident that our sacraments do so differ from theirs as a figure of that which is to come and a remembrance of that which is past do differ For all sacramentes haue their strength of the death of christ Secondly we see that this father calleth our sacrament a mysterie in remembrance of Christ which speach is farre from a corporall manner of presence that M. Heskins would maintaine by his authoritie The other places cited out of Euthymius a late writer as we haue often saide affirme that Manna was the figuratiue bread and a figure but not Christe which was the trueth Howbeit he meaneth nothing else but that Christ was not in flesh present to the fathers in Manna before he was incarnate and so vseth the terme figure as a prefiguration and shadowing not of the sacrament but of Christ him selfe which is the matter of the sacrament euen as Christ him selfe in the 6. of S. Iohn opposing Manna against the true bread that came downe from heauen speaketh not of that spirituall meat which Manna was to the faithfull but of the outward creature which was onely considered of the wicked to fill their bellies and not to feede their soule But M. Heskins remitteth his reader for al matters concerning the 6. of Iohn to the second booke 36. chapter c. and so do I to the same
places for answere Neuerthelesse he will touch a word of Oecolampadius where he saith that the inward man is fed by faith which is so straunge to him that he neuer read the like phrase in any authentike authour By which woondring he sheweth him selfe to be a great stranger in S. Augustine who saith In Ioan. Tr. 25. c. Vt quid paras dentes ventrem crede maÌ„ducasti Why preparest thou thy teeth and thy belly Beleeue thou hast eaten Here faith feedeth the soule for it feedeth not the belly The last text he citeth out of Chrysostom is alledged more at large in the 30. Chapter of the second booke where it is also answered The fift Chapter teaching that Manna and the water of the stone be figures of the body and bloud of Christ by Origen and Saint Ambrose That the olde writers called Manna and the water figures of the body and bloud of Christ it shal be no controuersie betweene vs and M. Heskins but whether they denied them to be sacraments of the body and bloud of Christe or affirmed them to bee nothing but prefigurations of the sacrament is nowe the question betwixt vs And therefore these long sentences out of Origen and Ambrose make nothing for him but much against him But let vs viewe them Origen is cited In Num. Hom. 7. Modo enim c. Nowe when Moses came vnto vs and is ioyned to our Aethiopesse the lawe of God is not nowe knowne in figures and images as before but in the very apparence of the truth And those things which were first set foorth in darke speaches are nowe fulfilled in plaine shewe and trueth And therefore he which declared the plaine forme of figures and darke speaches saith we knowe that all our fathers were vnder the cloude and all passed through the sea c. Thou seest howe Paule assoyleth the darke riddles of the lawe and teacheth the plaine shewe of those darke speaches And a little after Then in a darke manner Manna was the meate but nowe in plaine shewe the flesh of the sonne of God is the true meat as he himselfe saith â–ª my flesh is meat in deed and my bloud is drink in deede M. Heskins thinketh this is as plaine as neede to be for his onely figure and the bodily presence and me thinke it is as plaine for the contrarie For he affirmeth that Manna was the same spirituall meate that the flesh of the sonne of God is nowe and layeth the difference in the obscure manner of deliuering the one and the plaine manner of deliuering the other which can not be vnderstoode of the outwarde signes which are in both of like plainenesse or obscuritie but of the doctrine or worde annexed to the signes which to them was very darke and to vs is very cleere that Christes fleshe and bloud are our meate and drinke For it is well knowne that Origen knewe neither the Popishe transubstantiation nor the bodily presence For writing vpon the fifteenth of Saint Matthewe after hee hath shewed that the materiall part of the sacrament goeth into the bellie and is cast foorth hee addeth Nec materia panis sed super illum dictus sermo est qui prodest non indignè comedenti illum Et haeâ— quidem de typico symbolicóque corpore Multa porro de ipso verbo dici possent quod factum est caro verÃssque cibus quem qui comederie omnino viuet in aeternum quem nullus malus edere potest Neyther that matter of the breade but the woorde which is spoken of it is that which doth profite to him which eateth it not vnwoorthily And these thinges are of the typicall or symbolicall bodye Many thinges also might bee sayde of the Worde it selfe which was made flesh and the true meate which hee that shall eate shall vndoubtedly liue for euer which no euill man can eate Doest thou not here see Christian reader what Origens minde was of transubstantiation when hee speaketh of the matter of the breade whiche is eaten And what his iudgement was of the bodily presence when hee calleth it the typicall and symbolicall or figuratiue bodye distinguishing it from the woorde made fleshe and the meate in deede Finally whether hee thought that any euill man could eate of the bodye of Christ which is the spirituall part of the sacrament To Origen he ioyneth Ambrose or rather disioyneth him for hee diuideth his saying into two partes pretending to inueigh against Oecolampadius for leauing out the former parte but in deede that hee might raise a dust with his stamping and staring least the latter part might be seene to be as it is a cleare interpretation of the former and an application of the writers minde concerning the corporall manner of presence I will rehearse them both together Ille ego ante despectus c. Euen I before despised speaking in the person of the Gentiles conuerted am nowe preferred am nowe set before the chosen Euen I before a despised people of sinners haue nowe the reuerend companies of the heauenly sacramentes nowe I am receiued to the honour of the heauenly table The rayne is not powred downe on my meate the spring of the earth laboureth not nor the fruite of the trees For my drinke no riuers are to be sought nor welles Christe is meate to me Christe is drinke to me The fleshe of GOD is meate to me the bloud of GOD is my drinke I doe not nowe looke for yearely increase to satisfie me Christe is ministred to mee daily I will not bee afrayde least any distemperature of the ayre or barrennesse of the countrie shoulde hang ouer mee if the dilligence of godly tillage doe continue I doe not nowe wishe the rayne of Quayles to come downe for me which before I did maruell at Not Manna which earst they preferred before all meates bicause those Fathers which did eate Manna haue hungered My meate is that which doeth not fatten the bodye but confirmeth the heart of man Before that breade which came downe from heauen was woonderfull to mee For it is written hee gaue them bread from heauen to eate but that was not the true breade but a shaddowe of that was to come The father hath reserued for me that true breade from heauen That breade of GOD descended from heauen to mee which giueth life to this worlde It hath not descended to the Iewes nor to the Synagogue but to the Church to the younger people For howe did that breade which giueth life descend to the Iewes when all they that did eate that breade that is Manna which the Iewes thought to bee the true breade are deade in the wildernesse Howe did it descend to the Synagogue when all the Synagogue perished and fainted beeing pyned with euerlasting hunger of fayth Finally if they had receiued the true breade they had not sayde Lorde giue vs alwayes this breade What doest thou require O Iewe that hee shoulde giue vnto thee The
downe from heauen to giue eternall life to all them that did receiue him in all ages past and to come The seuenth Chapter proceedeth to declare the same by Saint Hierome and Saint Cyrill In the beginning of this Chapter Maister Heskins maruelleth that we whom he counteth the aduersaries of the truth would leaue a doctrine so vniuersally taught and receiued as though he had prooued their doctrine of the sacrament to be such comparing the protestantes to Esopes dogge that snatching for a shadowe lost the bone out of his mouth neuerthelesse he will proceede on his matter if there be any hope to reclayme vs And first he will choke vs with the authoritie of Saint Hieronyme In 1. Cor. 10. expounding that saying They did eate the same spirituall meate c. Manna figura corporis Christi suit Manna was a figure of the bodie of Christe It is very true we neuer saide the contrarie But the same Hierome in the same place vpon that saying The rocke was Christe Saith that the rocke was a figure of Christe which Maister Heskins vtterly denyeth Quia Christus erat postmoduÌ„ sequnturus cuius figuram tunc Petra gerebat idco pulchrè dixit consequente eos Petra Because Christe was afterward to followe of whom the rocke was a figure therfore he saide very fitly of the rocke that followed them By which wordes it is most manifest that by his iudgement they dranke of Christes bloud who was to come and consequently did eate his bodie whereof Manna was a figure But it followeth after in Hieronyme which Maister Heskins rehearseth at large and to no purpose Omnia enim quae in populo c. For all thinges which at that time were done in the people of Israell in a figure now among vs are celebrated in truth for euen as they by Moses were deliuered out of Egypt so are we by euerie priest or teacher deliuered out of the worlde And then beeing made Christians we are ledde through the wildernesse that by exercise of contempt of the worlde and abstinence we may forget the pleasures of Egypt so that we knowe not to go backe againe into the worlde But when we passe the sea of Baptisme the diuell is drowned for our sake with all his armie euen as Pharao was Then wee are fedde with Manna and receiue drinke out of the side of christ Also the clearenesse of knowledge as a piller of fire is shewed in the night of the worlde and in the heate of tribulation we are couered with the clowde of Diuine consolation In these wordes Maister Heskins noteth two thinges the applications of the truthes to the figures and the drinke flowing out of the side of Christe concerning the first it is cleare that he maketh their temporall benefites figures of our spirituall benefites and in that sense he vseth the tearmes of figures and trueth for otherwise hee confesseth that those thinges were truely done among them and in a figure were the same that ours are immediately before these wordes before rehearsed by Maister Heskins Ipsis verè facta sunt quae in figura erant nostra vt â—imeamus talia agere ne talia incurramus Those thinges were truely done vnto them whiche in figure were ours that we might feare to doe suche thinges least we incurre such thinges As for the drinke flowing out of his side we confesse to be the bloud of Christe as I haue shewed a hundreth times receiued after a spirituall manner But Maister Heskins reasoneth wittily as he thinketh when he sayeth as the Iewes did verily eate Manna so we doe verily eate the bodie of Christ. But he marketh not howe Hieronyme saith We are fedde with Manna and we receiue drinke flowing out of the side of Christ. Wherevpon I will inferre as we are fedde with Manna so we eate and drinke the bodie and bloud of Christe but are not fedde with Manna corporally but spiritually so we eate and drinke the bodie and bloud of Christ not corporally but spiritually After this least we should doubt of this authoritie as falsly ascribed to Hierome he returneth to Hierome Ad Hedibiam qu. 2. which we cannot refuse to be S. Hierome But seeing that place is sufficiently answered in the 53. Chapter of the second booke I wil not trouble the Reader with the repetition Likewise the place of Cyprian De Coena Dom. in the 17. Chapter of the first Booke Likewise the other parcels of Chrysostome he citeth In Matth. 25. Hom. 83. In the 55. Chapter of the second Booke The other named and not rehearsed be oftentimes answered throughout the Booke and none of them all haue any thing in them for his purpose Now commeth Cyrill In 6. Ioan. Cap. 19. Non enim prudenter c. Those thinges that suffice but for a shorte time shall not wisely be called by this name neither was that bread of God which the elders of the Iewes did eate are dead for if it had bene from heauen and of God it had deliuered the partakers of it from death But contrariwise the bodie of Christe is bread from heauen because it giueth eternall life to them that receued it Here saith M. Heskins is a breefe and plaine testimonie that manna was a figure and the bodie of Christ is the thing figured This is graunted but that Cyrill meant to make it only a figure or a bare figure it is vtterly false as appeareth in his commentarie vpon the same Chapter Lib. 3. Cap. 34. Manna verò figura quaedam vniuersalis Dei liberalicatis loco arrhae hominibus concessa Manna truely was a certeine figure of the vniuersall liberalitie of God granted to men in place of a pledge or earnest By these words you see that Manna was not a bare figure but an earnest or assurance of all the bountifulnes of god And in the same place he saith Sic enim planè videbitur quod verum Manna Christus erat qui per figuram Mannâ— priscis illis a Deo dabatur For so it shall plainely be seene that Christ was the true Manna which was giuen of God to those auncient fathers by the figure of Manna Thus it is moste euident that Manna was not a figure onely of Christe but that Christe in deede was giuen by that figure as hee is by our sacrament and so no corporall presence by his iudgement Neuerthelesse M. Heskins harpeth on his old string really and substantially and that by this authoritie of Cyrillus Cap. 14. in 6. Ioan. Quoniam c. Because the flesh of our sauiour is ioyned in the WORDE of God which is naturally life it is made able to giue life when we eate it then haue we life in vs beeing ioyned to him which is made life These wordes indeede doe declare that whosoeuer eateth the fleshe of Christ is partaker of eternall life which M. Heskins will not graunt but with his distinction spiritually therefore this place maketh nothing for him for Cyril speaketh generally So that no man
eateth Christe but he that eateth him spiritually and hath life by him Then no wicked man eateth him which hath not life consequently no man eateth him corporally But heare what the same Cyril writeth in the same Booke Chapter Haec igitur de caussa Dominus quomodo id fieri possit non enodauit sed fide id quaerendum hortatur sic credentibus discipulis fragmenta panis dedit dicens accipite manducate hoc est corpus meum calicem etiam similiter circuntulit dicens Bibite ex hoc omnes hic est calix sanguinis mei qui pro multis effunditur in remissioneÌ„ peccatorum Perspicis quia sine fide quÄ™rentibus mysterij modum nequaquam explanauit credentibus autem etiam non quÄ™rentibus exposuit For this cause thefore the Lorde did not expound how that might be done but exhorteth that it be sought by faith so to his disciples which beleeued he gaue peeces of bread saying take ye eate ye this is my bodie likewise he gaue the cuppe about and saide drinke ye all of this this is the cuppe of my bloud which shal be shed for many for remission of sinnes Thou seest that to them which inquire without faith he hath not explaned the manner of the mysterie but to them which beleeued although they inquired not he hath set it foorth In this saying of Cyril beside that he teacheth that Christe his flesh bloud are receiued in a mysterie it is good to obserue that he calleth the sacrament which Christ gaue to his Disciples fragmentes or peeces of bread which vtterly ouerthroweth Popish transubstantiation The eight Chapter proceedeth in declaration of the same by S. Augustine and Oecumenius The first place of Augustine he citeth but nameth not where it is written is this Cathechumeni iam credunt c. The learners of Christian faith doe nowe beleeue in the name of Christ but Iesus committeth not him selfe to them that is he giueth not vnto them his bodie and his bloud Let them be ashamed therefore because they knowe not let them goe through the red sea let them eate Manna that as they haue beleeued in the name of Iesus so Iesus may commit himselfe vnto them M. Heskins himselfe vpon this place saith It is common by the name of the figure to vnderstand the thing figured Therfore as Manna is called the bodie of Christ so is the sacramentall bread and wine called his bodie and bloud What is here for a Papist But Augustine in his Booke De vtilitate poenitentiae as he weeneth maketh much for him I am ergo lumine illato c. Now therefore the light being brought in let vs seeke what the rest signifie What meaned the sea the clowde Manna For those he hath not expounded But he hath shewed what the rocke is The passage through the sea is baptisme but because baptisme that is the water of health is not of health but beeing consecrated in the name of Christ which shed his bloud for vs the water is signed with his crosse and that it might signifie this the redde sea was that baptisme Manna from heauen is openly expounded by our Lord himselfe Your fathers saith he haue eaten Manna in the wildernesse and are dead For when should they liue For the figure might pronounce life it could not be life They haue eaten manna saith he are dead That is Manna which they haue eaten could not deliuer them from death not because Manna was death vnto them but because it deliuered not from death For he should deliuer theÌ„ froÌ„ death which was figured by Manna Surely Manna came from heauen consider whome is figured I am saith he the bread of life that came downe from heauen M. Heskins ioyneth another place of Augustine Lib. Nou. vet Test. Quast 65. Manna cypus est c. Manna is a figure of that spirituall meate which by the resurrection of our Lorde is made trueth in the mysterie of the Eucharistie By this he will proue that Manna in the former place was meant to be a figure of the body of Christ in the sacrament But in spite of his beard he must vnderstande it of the spiritual maner of receiuing therof by faith with the benefites of his death which are made perfect in his resurrection or else how saith he that the figure was made trueth by the resurrection of Christe For the trueth of Christes bodie did not depende vppon his resurrection and the sacrament was instituted before his death but it tooke and taketh force of his death and resurrection And concerning the former sentence I can but marueile at his impudencie that woulde alledge that treatise which is directly against him as partly you may see by the places cited by mee out of the same and followeth immediatly this place in the second Chapter of this booke partly by these places following taken out of the same booke Patres nostri inquis â—undem cibum spiritualem manducauerunt eundem potum spiritualeÌ„ biberunt Erant enim ibi qui quod manducabant intelligebant Erant ibi quibus plus Christus in corde quà m Manna in ore sapiebat Our fathers sayeth he did eat the same spirituall meate and drinke the same spirituall drinke For there were there which did vnderstande what they did eate There were there to whom Christe sauoured better in their heart then Manna in their mouth And again Breuiter dixerim Quicunque in Manna Christum intellexerunt eundem quem nos cibum spiritualem manducauerunt Quicunque autem de Manna solam saturitatem quae fierunt patres infidelium maâ—ducauerunâ— moriui sunt Sic tui am eundem potum Petra enim Christus Eudem ergo potum quem noâ— sed spiritualem id est qui fide capiebatur non qui corporâ— hauriebatur I will saye briefely whosoeuer vnderstoode Christe in Manna did eate the same spirituall meate that wee doe But whosoeuer sought onely to fill their bellyes of Manna which were the fathers of the vnfaithfull they haue eaten and are deade So also the same drinke For the rocke was Christe They drinke therefore the same drinke that wee doe but spirituall drinke that is which was receiued by faith nor which was drawen in with the bodie And againe Eundem ergo cibum eundem potum sed intelligentibus credentibâ—s Non intelligentibus autem illud solum Manna illa fola aqua ille cibus osurienti potus iste suienti nec ille nec iste credenti Credenti autem idem qui nunc Tunc enim Christus venturus modò Christus venit Venturus venit diuersa verba sims sed idem Christus The same meate therefore and the same drinke be to them that vnderstoode and beleeued But to them which vnderstoode it not it was onely Manna that was onely water that meate to the hungrie this drinke to the thirstie neither that nor this to the beleeuer But to the beleeuer the same which is nowe for then Christ
all matters perteining to aeternall life but here is no prophesie spoken of neither doeth Maister Heskins gather one worde out of it for that intent The like is to be sayde of Saint Augustine vppon the 77. Psalme Quid enim c. For he which commanded the clowdes aboue and opened the gates of heauen and rayned to them Manna to eate and gaue them the bread of heauen so that man did eate the breade of Angels Hee which sent vnto them meate in aboundaunce that he might fill the vnbeleeuers is not vnable to geeue to the beleeuers the verie true breade from heauen which Manna did signifie which is in deede the meate of Angels which WORDE of God feedeth them that are corruptible incorruptibly which that man might eate was made flesh and dwelled among vs. Here is no worde of Prophesie neither can Maister Heskins himselfe finde any and the wordes which doe immediately followe do plainly shewe that Augustine spake neither of corporall presence nor corporall maner of eating Ipse enim panis per nubes Euangelicas vniuerso orbi pluitur apertis praedicatorum cordibus tanquam coelestibâ—â—â— ianuis non murmur anti tentanti synagogae sed credenti in illo spem ponenti ecclesiae praedicatur For this bread thorough the cloudes of the Gospell is rayned vnto all the worlde and the hearts of the preachers as it were the heauenly gates being opened is preached not to the murmuring and tempting synagogue but to the church beleeuing and putting her trust in him Here Augustine sayth that the VVORDE which became fleshe is rayned from heauen by the preaching of the Gospell and eaten by faith Vnto Augustine he ioyneth Cassiodorus as he sayeth and truely nothing dissenting from the former writers but altogether from M. Hesk. purpose he is cited in Psalm 77. Et pluit illis c. And he rayned to them Manna to eate he sayeth he rayned that he might shewe the great plentie of the meat which like vnto rayne came down from heauen And lest thou shouldest doubt what rayne that was it followeth To eate Manna Manna is interpreted what is this which we verie fuly applye to the holie Communion for while this meat is sought by wandring the giftes of the Lordes bodie are declared He hath added He gaue them the breade of heauen What other breade of heauen is there but Christe our Lorde of whome the heauenly things receiue spirituall foode and doe enioy inestimable delight Finally thus it followeth Man hath eaten the breade of Angels Therefore Christ is saide to be the breade of Angels because they are fedde with his eternall praise For the Angels are not to be thought to eate corporall breade but with that contemplation of our Lorde with the which that high crâ—ature is fedd they are fedd but this breade filleth the Angels in heauen and feedeth vs on earth In this exposition it is worthie to be noted that Cassiodorus affirmeth that Christe our Lorde was the breade from heauen which God gaue to the fathers in the sacrament of Manna Also that the Angels in heauen and we vppon earth are fedde with the same bread which must needes be a spirituall foode For as he saith the Angels eate no corporall bread so doe they not eate any corporall thing or after any corporall manner The last authoritie hee citeth out of fryer Titelman I will not trouble the reader withall although if he neuer had spoken worse then in this sentence he were not greatly to be reprehended But to M. Heskins all is fishe that commeth to the nett The twelfth Chapter proueth by occasion of that that is sayde with further authoritie that the sacraments of the newe lawe are more excellent then the sacraments of the olde lawe The first reason is taken out of S. Augustines rule cited in the firste booke That all good things figured are more excellent then the figures which wee graunt for Christ figured by Manna was more excellent then Manna as he is more excellent then the breade wine by which he is likewise represented The second reason he vseth is this that if the bodie of Christe were not so present in the sacrament as they imagine Manna shoulde be better then the sacrament for Manna hath twelue wonders declared by Roffens lib. 1. Chap. 12. The firste that he that gathered moste had but his measure The seconde that he that gathered least had his measure full also The thirde that which was kepte vntill the next day putrified except on the Saboth day The fourth it was kept many yeres in the Arke vnprutrified The fift it would melt in the Sonne and be harde in the fire The sixth it fell all dayes sauing vppon the Sabboth day The seuenth that on the daye before the Saboth day they had two gomers full and all other days but one The eyght that whether they gathered more or lesse they had that day two gomers full The ninth that measure sufficed all stomackes and appetites The tenth that to them that were good it tasted to euery one according to his desire The eleuenth although to the godly it was a most pleasant taste yet to the vngodly it waâ— lothsome The twelfth the children of Israel were fedd with it fortie yeres in the Wildernesse Of some of these speaketh Chrysostom in dict Apost Nolo vos which because it is long and conteineth nothing more then is collected by Fisher I will not set downe Augustine also witnesseth for one miracle that Manna tasted to euery man as hee woulde Hereuppon he concludeth that Manna farre excelleth the sacramentaries sacramentall bread which shal be graunted and so it doeth the Papists consecrated host which is subiect to putrifaction and in none of the twelue miracles comparable to Manna But Manna for all this doth not excell the bodie and bloud of Christe which is giuen vs that are faithfull with our sacramentall bread and wine He sayeth the Iewes receiuing Manna receiued Christe spiritually Nowe at the length he sayth trueth And we also receiuing the sacramentall bread and wine receiue Christ spiritually Neither are our sacraments as I haue sayde concerning the spirituall or heauenly substance more excellent then theirs as our saluation is the same with theirs but in clearnesse of signification more excellent as the doctrine of our saluation is more plainly reuealed vnto vs But M. Hesk. replyeth that if our sacrameÌ„ts excel not theirs then their sacraments and figures farre excell ours and that in three things The first In excellencie of the thing signified The second in the fulnesse liuelinesse of the signification The third in the worke of God about the same figures But I aunswer concerning the first they are aequall concerning the second ours are superior more excellent and concerning the thirde I distinguish of outward working of God inwarde Concerning the outward work of God about their sacraments figures it was meete it should be more notable because the doctrine was more obscure
beloued flye from the honouring of Idols Afterward following he sheweth to what sacrifice they ought to appertein saying I speak as vnto wise men iudge what I say is not the cup of blessing which we blesse a communication of the bloud of Christ and is not the bread which we breake a communication of the bodie of our Lord In this saying after the worde altar he hath gelded out thus much Ideo quippe addidit carnaliter vel secundùm carnem quia est Israel spiritualiter vel secundùm spiritum qui veteres vmbras iam non sequitur sed eam consequentem quae his vmbris praecedentibus significata est veritatem For therfore he added carnally or after the flesh because there is a Israel spiritually or according to the spirite which doth not now followe the olde shadowes but the trueth following which was signified by those shadowes All this is left out of the very middest From the end he cutteth of these wordes following Quia vnus panis vnum corpus multi sumus omnes enim de vno pane participamus Et propter hoc subiunxit videte Israel secundùm carnem nonne qui de sacrificijs manducant socij sunt altaris vt intelligerent ita se iam socios esse corporis Christi quemadmodum illi socij sunt altaris Because there is one bread and we beeing many are one bodie for we are all partakers of one bread And for this cause he added Behold Israel according to the flesh are not they which eate of the sacrifices fellowes or partakers of the altar That they might vnderstand that they are now so fellowes or partakers of the bodie of Christe as those are partakers of the altar What can be saide more playne for the spirituall manner of participation of the bodie of Christe Except M. Heskins will say that the Iewes were really corporally and substantially partakers of the altar And this is conteined in the first booke Cap. 19. And wheras M. Hesk. iangleth of the sacrifice mentioned in this place heare what sacrifice it may be by Augustines owne wordes in the 18. Chapter of the same booke Sed nec laudibus nostris eget c. But neither hath he need of our prayses but as it is profitable for vs and not for him that we offer sacrifice to God and because the bloud of Christe is shed for vs in that singular and onely true sacrifice therefore in those first times God commanded the sacrifices of immaculate beastes to be offered vnto him to prophecie this sacrifice by such significations that as they were imaculate from faults of their bodies so he should be hoped to be offered for vs who alone was immaculate frō sins Here the sacrifice of death is the singular sacrifice the only true sacrifice propitiatorie of the Church otherwise for the sacrifice of praise and thankesgiuing or for the sacrament to be called vnproperly a sacrifice of the auncient fathers I haue often confessed before As for Damascenes authoritie li. 4. Ca. 14. it is not worth the aunswering being a late writer more then 100. yeares out of the compasse and full of grosse absurdities and in the place by M. Hesk. alledged denyeth that Basill calleth breade wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exemplaria exemplaries of the bodie and bloud of Christ after the consecration which is an impudent lye for before the consecration they are no sacraments and so no exemplars of the bodie and bloud of Christe therefore if he called them exemplars it must needs be when they are sacraments that is after consecration but such lippes such lettyce he is a sufficient author for M. Heskins and yet hee is directly against transubstantiation For he saith cum sit mos hominum edere panem bibere vinum ijs rebus adiunxit suam diuinitatem whereas it is the manner of men to eate beead and drinke wine hee hath ioyned his diuinitie to these things In these words he acknowledgeth the bread and wine to remaine in the sacrament the diuinitie of Christ to bee ioyned to them The nynteenth Chapter continueth the exposition of the same text by Isidore Oecumenius M. Hesk. hath many friends in the lower house as hee hath neuer a one in the vpper house that fauoureth his bil Yet Isidorus saith litle for him but rather against him He citeth him lib. 1. offic Cap. 18. Panis c. The bread which we breake is the bodie of Christ which sayth I am the bread of life which came downe from heauen and the wine is his bloud and this is it that is written I am the true vine M. Hesk. saith truely that Isidore is the rather to be credited because he alledgeth the scripture and therefore according to these two textes of scripture he must be vnderstoode but neither of both these texts is to be vnderstood litterally but figuratiuely therefore his saying the breade is the bodie and the wine is his bloud must be vnderstood figuratiuely not litterally which M. Heskins perceiuing would help him out by foysting in a place of Cyrillus in Ioan. Annon conuenienter c May it not be conueniently sayde that his humanitie is the vine we the branches because wee be all of the same nature For the vine the branches be of the same nature So both spiritually corporally wee are the braunches and Christ is the vine In these wordes Cyrill reasoneth against an Arrian as is more at large declared in the sixth Chapter of this third booke that would interpret this place only of the diuinitie of Christe to make him lesse then his father as the vine is subiect to the husbandman But Cyrill contendeth that it may well be vnderstoode also of his humanitie because we are not onely ioyned to the diuinitie of Christ but also to his flesh which is testifyed vnto vs by the sacrament wherin we are spiritually fedd with the verie bodie bloud of Christe and so Christe is the vine both spiritually corporally that is both after his godhead after his manhod But Cyrillus would neuer denie that this saying I am the true vine is a figuratiue speach which is the matter in controuersie betweene M. Hesk. and vs. Oecumenius is alledged to as litle purpose as Isidorus in 1. Cor. 10. Poculum vocat c. He calleth the cupp of the bloud of Christ the cupp of blessing which we blesse which hauing in our hands we blesse him which hath giuen vs his bloude Here is neuer a worde but I will willingly subscribe vnto it yet M. Hesk. sayth it is a common manner of speache that the vessel is named by the thing that it conteineth hee dare not say it is a figuratiue speach lest while he would haue the bloud of Christ locally conteined in the cupp he might be pressed with the figure in the worde bloud which he cannot denye though he dissemble in the word cupp In the end he braggeth of an euident
taketh to be ordeined of him for as much as it is not by any diuersitie of maners varied or altered But if it were as he fableth that S. Paul ordeined the ceremonial part of the Masse that was vsed in Augustines time the Popish Masse being not the same in ceremoniall partes as he will confesse that it was in Augustines time it foloweth that the Popish Masse is not that which was ordeined of S. Paule for it is well known it was patched peeced together by many peeces long since August time And as certein it is that almost euerie Church in his time had a seuerall forme of liturgie and therefore by his owne words they cannot be that which S. Paule set in order at the Church of that Corinthians The like impudeÌ„cie he sheweth in the next saying of Aug. which he citeth Et ideo non proecipit c. And therfore he coÌ„manded not in what order it should be receiued afterward that he might reserue this place to the Apostles by whoÌ„ he would set the Churches in order It followeth which M. Hesk. hath omitted Etiamsi hoc ille monuisset vt post cibos alios semper acciperetur credo quòd eum moreÌ„ nemo variasset For if he had charged this that it should always be receiued after other meats I beleeue that no man would haue varied froÌ„ that maner When August speketh so expresly of that one order of receiuing the communioÌ„ before meat what boldness is it to say that crouching kneeling other dumb ceremonies although they were not instituted by Christ yet were ordeined by S. Paul vpoÌ„ colour of Aug. authority who in the same epistle wished al such idle ceremonies vtterly to be abolished The next Massemonger he maketh is S. Andrew out of whose legend written by I knowe not what priestes deacons of Achaia he wil proue that S. Andrew did both say Masse and also therin offer in sacrifice the bodie bloud of Christ. But he is too much deceiued if he thinke any man of reasonable vnderstanding will in these dayes giue credite to such fabulous legends after S. Andrew coÌ„meth in S. Iames with his Masse said at IerusaleÌ„ which is in print but not heard of in the Church 600. yeres after Christ yet M. Hesk. saith it is allowed praysed by the proclaymer which is vtterly false for he proueth by a manifest argumeÌ„t that the liturgie which is in print vnder the name of S. Iames is a counâ—erfet because therein is a special prayer conteyned for such as liue in Monasteries whereas there was neuer a monasterie in the world many hundreth yeres after the death of S. Iames. And for a further proofe of the false inscription of that liturgie to S. Iames I will adde this argument that he vseth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantial which as the learned knowe was neuer heard of in the Church before the heresie of Arrius was condemned in the Nicene counsell although the Catholike Church did alwayes confesse that Christ was God of the same substance equal with the father and the holy Ghost In deede the B. of Sarum confesseth that there is more in those liturgies against the Papistes then for them as by examining these parcels which M. Heskins citeth we shall easily perceiue First the liturgie of Iames hath these wordes Dominus c. Our Lord Iesus the same right in which he was betrayed or rather in which night he deliuered himselfe for the life of saluation of the world taking bread into his holie vndefiled innocent immortall hands looking vp into heauen shewing it to the God father giuing thankes sanctifying breaking he gaue it to vs his disciples saying Take ye eate ye this is my bodie which is broken for you and giuen vnto remission of sinnes Likewise after he had supped he tooke the cup and mingling it with wine and water looking vp into heauen and shewing it to the God and father giuing thankes sanctifying blessing filling it with the holy Ghost he gaue it to vs his disciples saying Drinke ye all of this this is my bloud of the new Testament which is shed for you and many and giuen for remission of sinnes This saith Maister Heskins was his maner of consecration vnlike the manner of the newe ministers in their communion which only rehearse the words of Christ historically not directing theÌ„ to God as a prayer wherein he lyeth most impudently as euerie man that heareth or readeth the praier immediately before the receiuing of the sacrament can testifie Concerning the tearme of consecration I haue often shewed that in the true sense thereof we both allow vse it although he wold make ignorant obstinat papists that wil neither heare our preachings nor read our writings to beleeue the contrarie only because he saith it Another ridiculous cauil he hath that we take not the bread into our handes before we consecrate it But let it lie on the table as though we had nothing to do with it Surely we do not acknowledge such holines in our hands that it can consecrate the bread but we pray to God to blesse those his creatures of bread wine that they may be vnto vs the bodie and bloud of Christ his sonne our lord If the Papists haue such holy vndefiled and immortal hands as this Iames speaketh of it is more then we knowe or will confesse before they can proue it In the consecration of the wine he chargeth vs that we mingle no water with the wine But when he can proue by the word of God that our sauiour Christ did so we will confesse our errour otherwise we see no necessitie of the water so their own schoolemen do confesse We acknowledge that in the primitiue Church it was an ancient custome to mingle water with the wine but not as a ceremonie at the first but as the coÌ„mon vsage of al men that drank the hotte wines of the East countries but afterward it grewe to be counted a ceremonie including some mysterie and at length with some it excluded the wine altogether as with those that were called Aquarij so daungerous a matter it is to vse any thing in Gods seruice more then is prescribed by himselfe But M. Heskins caÌ„not be persuaded that after al this sanctifying blessing and filling of the cup with the holy Ghost there should bee nothing else but a bare hungrie figure As though there were no choyce but either transubstantiation or a bare hungrie figure In baptisme there is sanctification blessing and filling with the holie Ghost as much as in the communion is there therefore transubstantiation in baptisme because there is not a bare hungrie figure But if I might be so bold as to examine him in his own fained Masse of S. Iames I would aske him how the cuppe is filled with the holie Ghost essentially so that the holie Ghost or any parte of him is conteined in the cupp I dare say he will say
no. And why then may not the bodie of Christ be present and yet not corporally nor locally conteyned in pixe corporax cupp hand or mouth but after a spirituall manner as the holy Ghost is in the cuppe by his owne Iames his saying The last quarrell he picketh is to our ministers who sayeth he haue none authoritie to consecrate because they receiue it not from the catholike succession As for that authoritie which we haue receiued of God by the outwarde calling of the church wee minde not to exchange with the Popes triple crowne and much lesse with Maister Hesk. shauen crowne But to shape him an answere according to his lewde obiection seeing many are suffered to minister in our church which were made priestes after the Popish order of antichrist why should he denye any of them them at the least to haue power to consecrate according to the Popish diuinitie though the wordes be spoken in English so long as he hath intentionē consecrandi before he be of them disgraded and hath his indebeble character scraped out of his handes and fingers endes I aunswere he is not able to defend his opinion that thei cannot consecrate neither in Sorbona of Paris nor in the schoole of Louain To shutt vp this Chapter he flappeth vs in the mouth with S. Mathewes Masse testified by Abdias in the diuels name a disciple of the Apostles as hee saith but one that sawe Christ him selfe as M. Harding sayeth in verie deed a lewd lying counterfeter of more then Caunterburie tales And thinketh he that such fables will nowe bee credited except it bee of such as wilfully will be deceiued The fiue and thirtieth Chapter sheweth the manner of consecration vsed and practised by the disciples of the Apostles and the fathers of the primitiue and auncient church His first author is Nicolaus Methonensis a Grecian but a late writer who affirmeth that Clemens did write a Liturgie which Peter Paule and the Apostles vsed Although that which he rehearseth of Clemens his Liturgie be to small purpose litle or nothing differing from that hee had before of Iames yet Nicolaus Methon is too yong a witnesse to bee credited in this case For he was not of yeres of discretion to discerne that for the authenticall writing of Clemens which the more auncient church by a thousand yeres could not haue perfect knowledge to be his Neither doth the testimonie of Proclus help him any whit For as it is not to be doubted but S. Iames the other Apostles Clemens also appointed some forme of Liturgie for the churches by them planted instructed which is all that Proclus saith yet how proueth M. Hesk. that those which we haue were the same which were written by Iames Clemens or any other of lawful antiquitie when wee bring manifest demonstrations for the contrarie Againe where he saith that Peter vsed the Liturgie of Clemens he is contrary to Hugo cited in the last Chap. which sayth that Peter vsed a Liturgie of his own cōsisting of three praiers only The next witnesse should be Dionysius falsly surnamed Areopagita but that he is clean contrary to M. Hes. transubstantiation carnal presēce priuate Masse or sole cōmunion therefore vnder pretence of his obscuritie he dare cite neuer a sentence out of him Then follow the Liturgies vnder the names of Basil Chrysost. verie litle in words nothing at al in matter differing from that former Liturgie ascribed to S. Iames which because M. Hesk. knoweth we cannot receiue as the lawful writings of Basil Chrysost. he would vnderprop them by the authoritie of Proclus B. of Constantinople as he did S. Clem. S. Iames masse euen now The reason alledged by Proclus will cleane ouerturne his ground worke proue that none of these Liturgies were writen by thē to whom they be ascribed For Proclus sayeth that Basil and Chrysostom made the auncient Liturgies receiued from the Apostles shorter cutting many things away frō them because they were too long for the peoples colde deuotion to abide First this is a colde reason to alter the tradition of the Apostles so many yeres continued in the church for want of the peoples deuotion But be it that they followed this reason then doth it followe moste manifestly that this Liturgie which is ascribed to S. Iames is none of his because it is as short as either that of Chrysost. or the other of Basil. But if M. Hesk. will defende that of S. Iames then hee must needes refuse these of Basil and Chrysost. for these are as long as it therfore none abridgements of it After these Liturgies hee addeth the testimonie of the sixt counsell of Constantinople which condemned Pope Honorius for an heretike wherein it is reported the S. Iames Basil Chrysostome ministred in their Liturgies prescribed wine to be mixed with water But this proueth not that these Liturgies which we haue are the same that were set forth by those fathers as for the water they striue not for it but for wine to be vsed not water onely Finally where the fathers of that counsell call the celebration of the communion an oblation and an vnbloudie sacrifice they speake in the same sence that the elder fathers vse the same termes otherwise that counsell being an hundreth yeres without the compasse of the challenge hath no place but in the lower house among the Burgesses whose speaches may be hearde but they haue none authoritie to determine in this cause by M. Heskins order according to the challenge Now at length M. Hesk. thinketh it time to see the manner of consecration in the Latine church as though Clemens if he were bishop of Rome and wrote a Liturgie as he affirmeth before that of his making might not serue the Latine church But Ambrose is cited lib. 4. de Sacr. Ca. 5. Vis scire c. Wouldest thou knowe that the sacrament is consecrated with heauenly wordes Marke what the wordes be The Priest sayth Make vnto vs faith he this oblation ascribed reasonable acceptable which is the figure of the bodie bloud of our Lord Iesus Christ which the day before he suffred tooke bread in his holie hands looked vp to heauen to the holie father almightie eternall God giuing thanks blessed it brake it being broken gaue it to his Apostles and disciples saying Take ye eat ye all of this for this is my bodie which shal be broken for many Likewise also he tooke the cupp after he had supped the day before he suffered looked vp to heauen to the holie father almightie eternall God giuing thankes he blessed it deliuered it to his Apostles disciples saying Take ye and drinke ye all of this for this is my bloud M. Hesk. passeth ouer that the oblation of the church is the figure of the body bloud of Christ for feare he should be espied taken with such an assertion he flyeth in all the haste to other words of
to doe that which Christ commanded to be done and to receiue that which he deliuered vs to be receiued if the particular explication of our faith will not satisfie M. Hes. at least let him after his owne Popish Diuinitie holde vs excused for our implicite faith or if his own principles can hold him no longer then he listeth let him giue vs leaue to esteeme none otherwise of them then he giueth vs example to do The seuen and thirtieth Chapter treateth of the oblation and sacrifice of the Masse as it was vsed of the Apostles and Fathers When not one of the Apostles or Euangelistes make one word mention either of Masse or sacrifice therein M. Heskins taketh vpon him much more then al the Papistes in the world can proue Concerning the Fathers as they vse the terme of sacrifice so I haue often shewed that they meane a sacrifice of thankesgiuing and not of propitiation or else they vse the name of sacrifice vnproperly for a memorial of the onely sacrifice of Christ which he once offered neuer to be repeated Neither do any of these Liturgies which M. Heskins calleth Masses though they be falsly ascribed to Saint Iames Saint Clement Saint Basil Saint Chrysostome c. shewe any other thing but manifestly the same that I haue saide First that which is falsly ascribed to Saint Iames in these wordes Memores c. Therefore we sinners being mindfull of his quickening passions of his healthfull crosse and death his buriall and resurrection from death the third day of his ascension into heauen and sitting at the right hand of thee ô God the father and of his second glorious and fearefull comming when he shall come with glory to iudge the quicke and the dead when he shall render to euery one according to his workes we offer vnto thee ô Lord this reuerend vnbloudie sacrifice praying that thou wilt not deale with vs according to our sinnes No reasonable man can vnderstand here any other but a sacrifice of thankesgiuing or prayer or a memoriall of the sacrifice of christ For he saith not we offer the body and bloud of Christe but being mindfull of his sufferings c. we offer this reuerend and vnbloudy sacrifice for such is the sacrifice of prayer and thankesgiuing The like and more plaine is that which is ascribed to Clemens by Nicholas Methon Memores igitur Therefore being mindfull of his passion death and resurrection returning into heauen and his second comming in which he shall come to iudge the quicke and the dead and to render to euery man according to his workes we offer vnto thee our king and God according to his institution this bread and this cup giuing thankes vnto thee by him that thou hast vouchsafed vs to stand before thee and to sacrifice vnto thee This is so plaine against M. Heskins for the oblation of Christes body and bloud c. that he is enforced to flee to shamefull petitions of principles the end of which is that this bread is no bread this cup is no cup but as Christe called bread in the 6. of Iohn and S. Paule in the 1. Cor. 10. 11. in exposition whereof lyeth all the controuersie That Liturgie which is intituled to S. Basil is yet more plaine for a spirituall oblation of thankesgiuing Memores ergo c. Therefore being mindfull ô Lord of his healthsome passions of his quickening crosse three dayes buriall resurrection from death ascension into heauen sitting at thy right hand ô God the father and of his glorious and terrible second presence we offer vnto thee tua ex tuis thy giftes of thy creatures M. Heskins saith he abhorreth not from the name of sacrifice as we do but he falsly belyeth vs for if he will looke in our Liturgie or communion booke he shall finde that we also offer a sacrifice of thankesgiuing euen our selues our soules and bodies as the Apostle exhorteth vs to be a holy liuely and acceptable sacrifice to god But he will not remember that the sacrifice he speaketh of is not the body and bloud of Christe but tua ex tuis thy creatures of thy giftes or thy gifts of thy creatures namely the bread and wine which also after consecration he prayeth to be sanctified by Gods holy spirite but the body of Christe hath no neede of such sanctification Secondly he noteth not that his Basil maketh but two presences of Christe in the worlde the first when hee liued in humilitie in the the world the second which shall be terrible and glorious by which he doth manifestly exclude the third imagined presence of Christ in the sacrament To the same effect prayeth the Priest in the other Liturgie ascribed to Chrysostome Memores c. Therefore being mindfull of this wholesome commaundement and of all those things which are done for vs of his crosse buriall resurrection ascension into heauen sitting at the right hand of his second and glorious comming againe we offer vnto thee tua ex tuis thy giftes of thy creatures Maister Heskins saith he will not seeke the deapth of this matter but only declare that al these fathers did offer sacrifice In which words he mocketh his readers egregiously whereas he should proue that they offered the body and bloud of Christe to be a propitiatorie sacrifice and that he proueth neuer a whit Nowe that the meaning of that Liturgie was not to offer Christ in sacrifice this prayer therein vsed before the words of coÌ„secration as they terme it doth sufficieÌ„tly declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord receiue this sacrifice vnto thine heauenly altar So that it is manifest they called the bread wine a sacrifice not the body bloud of christ The like is that of Ambrose The Priest saith Therefore being mindfull of his most glorious passion resurrection from death and ascension into heauen we offer vnto thee this vndefiled sacrifice this reasonable sacrifice this vnbloudy sacrifice this holy bread and cup of eternall life This vndefiled sacrifice saith M. Heskins must needes be the body and bloud of Christe for else there is nothing vndefiled that a man can offer But why may it not be as Ambrose calleth it here the holy bread and cup of the communion or as he calleth it a little before in the same place the figure of the body bloud of Christ For the bread and the wine which vnproperly he calleth a sacrifice in steede of a memoriall of a sacrifice in that they be the holy sacraments of Christes body and bloud are holy vndefiled and the foode of eternal life The same Ambrose called the soule of his brother an innocent sacrifice and offered the same to God in his prayer De obiâ—â— fratris c. To conclude not one of all these Liturgies no not the Canon of the Masse it selfe saith that the body of Christe is the sacrifice that they do offer or that they offer a propitiatorie sacrifice or that they offer any other but a
nec festinantes nec accurrentes Tel me I pray thee If any King had commanded and said if any man haue done this or that let him not come to my table wouldest not thou haue done any thing for his sake God hath called vs into heauen vnto the table of the great and wonderfull King and doe we refuse and make delayes neither making haste nor comming to so great and excellent a matter This place of Chrysostome doth teach vs that Christes bodie commeth not downe corporally to vs but that we are called vp into heauen to receiue him there spiritually by faith This is in deede a great and wonderfull mysterie which Chrysostome doeth garnish with many figures as he was an eloquent preacher to make the people to haue due reuerence thereof Neither is Luthers doctrine one hayre breadth differing from Chrysostoms iudgement concerning the preparation necessarie for all them that shall receiue the sacrament worthily howsoeuer it pleaseth Maister Heskins neuer to haue done railing and reuiling him charging him with that which I thinke the holy man neuer thought certeine I am he neuer did teach but the contrarie And because this is the last testimonie he citeth out of Chrysostome I thought good to set downe one place also directly ouerthrowing his transubstantiation for which he striueth so egerly It is written Ad Caesa. monachum Et Deus homo est Christus Deus propter impassibilitatem homo propter passionem vnus filius vnus Dominus idem ipse procul dubio vnitarum naturarum vnam dominationem vnam potestatem possidens etiamsi non consubstantialiter existant vnaquaeque incommixta proprietatis conseruas agnitionem propter hoc quod inconfusa sunt duo Sicut enim antequam sanctificetur panis panem nominamus Diuina autem illum sanctificante gratia mediante sacerdote liberatus est quidem ab appellatione panis dignus autem habitus est Dominici corporis appellatione etsi natura panis in ipso remansit non duo corpora sed vnum filij corpus predicattâ—r sic haec Diuina inundante corporis natura vnum filium vnam personam vtraque haec secerunt Christe is both God and man God because of his impassibilitie man for his passion being one sonne and one Lord he himselfe doubtlesse possessing one domination one power of the two natures being vnited although they haue not their being consubstantially and either of them vnmingled doeth keepe the acknowledging of his propertie because they are two vnconfounded For euen as the bread before it be sanctified is called of vs bread but when the grace of God doth sanctifie it by meanes of the priest it is in deede deliuered from the name of bread and is compted worthie of the name of our Lordes bodie although the nature of the bread hath remained in it and it is not called two bodies but one body of the sonne so both these the diuine nature ouerflowing the body haue made one sonne one person I knowe Stephan Gardener when he can not aunswere this place denyeth it to bee written by Iohn Chrysostome ascribing it to an other Iohn of Constantinople but seeing it caÌ„ not be denied to be an ancient authoritie it is sufficient to proue the doctrine of transubstantiation to be newe and vnknowen to the Churche of God in the elder times The fiue and fiftieth Chapter proceedeth vpon the same by Isichius and S. Augustine To garnishe his Booke with the name of Isichius he continueth his most vniust and slaunderous quarrell against Luther as though he denied all preparation requisite to the woorthie receiuing of this holie sacrament which is so impudent an vntruth that all the world doth see it And God in time will reuenge it Isichius is cited In 26. Leuit. Probet autem c. Let a man examine him selfe and so let him eate of that bread and drinke of that cuppe What manner of examination doeth he speake of It is this that in a cleane heart and conscience and to him that intendeth to repent those thinges wherein he hath offended men should participate of the holy things to the washing away of their sinnes M. Hesk. would make men beleeue that Luthers doctrine were contrarie to this saying and multiplieth his slaunders against him which seeing they be without al proofe yea and manifest proofe to the contrarie it shall suffice to denie them and so to consider what he will bring foorth of S. Augustine He citeth him Ad Iulianum Ep. 111. Whereas in deede ther is no such Epistle in any good edition of Augustine and the treatise he speaketh of may rather be called a Booke then an Epistle for the length of it But the stile of it is as like vnto the stile of Augustine as our Asse is to a Lyon. It hath no inscription to whom it should be directed and therefore some say to Iulianus some to Bonifacius It beginneth O mi frater c. and so continueth in such balde Latine that Erasmus hath not only reiected it out of the number of Augustines Epistles but also out of his authenticall workes such iudgement or honestie M. Heskins vseth in citing the fathers all is fishe that commeth to his nette I will set downe the wordes Ab ijs pietas c. From them let the pietie of our Lorde Iesus Christe deliuer vs and giue himselfe to be eaten who saide I am the bread of life which came downe from heauen he that eateth my flesh drinketh my bloud hath euerlasting life in him But let euerie man before he receiue the bodie and bloud of our Lord Iesus Christ examine himself and so according to the commandement of the Apostle let him eate of that bread and drink of that cup. For he that vnworthily eateth the bodie and bloud of our Lord eateth and drinketh his owne condemnation making no difference of the bodie of our Lorde Therefore when we shall receiue we ought before to haue recourse to confession and repentance and curiously to searche out all our actions and if we finde in vs any punishable sinnes leâ— vs hasten quickely to washe them away by confession and true repentance least we with Iudas the traytor hyding the diuell within vs doe perish protracting and hyding our sinnes from day to day And if we haue thought any euill or naughtie thing let vs repent vs of it and let vs make hast to scrape that speedily out of our heart This is the saying of this counterfet and forged Augustine out of which Maister Heskins gathereth not only his manner of presence to be such as the wicked receiue the bodie bloud of Christ but also his auricular confession But what the iudgement of the true Augustine is you haue hearde before concerning the former as for the later question is neuer touched in all his owne workes De ciuit Dei Lib. 21. Cap. 25. Non dicendum eum manducare corpus Christi qui in corpore non est Christi It is not to
in reformation no doubt but there were mutuall messages betweene them The vnion and communion of our Church with other particular Churches of God throughout the world is spirituall made by the working of the holy Ghost and not by embassages or orders taken by men But the same is declared and shewed by the confession of our faith fully agreeing in all necessarie Articles with them 91 The publique protestations and confessions of our faith doe shewe our reconciliation and coniunction with the Catholique Church of Christ without that it is needfull for vs to exhibite any billes of submission to any singular persons as hath bene vsed in cases of particular discipline as in reconciliation of Vrsarius and Valens to Iulius of Rome Maximus Vrbanus other to Cyprian of Carthage 92 The realme did neuer submit it selfe to Luther Zuinglius or Caluine but to Christe and his Church As for offring of billes of submission to forreigne Bishops it is no part of Christian discipline But if it were a matter of any substance al the Cleargie of England gaue their subscription to the Archbishop of Canturburie and other Bishops for the departure out of the Popish Church into the Church of England That we receiued not the errour of Luther concerning the reall presence it sheweth wee depend not vpon any man further then his doctrine is true and agreeable to the word of God. 93 Caluine and Zuinglius although they receiued some light of vnderstanding by the ministerie of Luther yet came they not from him but were stirred vp of God as he was 94 The realme in King Edwards time neuer purposed to submit them selues to Caluine who although he misliked the title of supreme head in that sense whiche Steuen Gardiner maintained it at Ratisbone as though it gaue vnto the King an absolute authoritie to do what he would in the Church yet in that sence that it was receiued of King Edward and vnderstoode of all godly men that is to bee the highest Magistrate in the Church as well for the ordering of Ecclesiasticall as ciuill matters he neuer did condemne it 95 King Edward retaining that title in the godly sense aboue rehearsed the Church of England notwithstanding was vnited to the Catholique Church of Christ throughout the world 96 When Queene Marie came to the Crowne shee found the realme a member of the Catholique Church of Christe which she forsooke and sought to bring it in bondage againe to the Antichristian See of Rome which by meanes of a Legacie from the Pope brought by Cardinall Poole long before attainted for treason against his Prince and countrie was by an acte of Parleament yeelded vnto Although GOD reserued more then seuen thousand that neuer bowed their knee to Baal of Rome whereof many were cruelly put to death and suffered martyrdome the rest were persecuted and by the protection of God escaped out of that bloudie and fierie persecution 97 The seat of Peter could not be planted at Rome in the dayes of Claudius the Emperour bycause that in the tenth or eleuenth yeare of his Empire Peter was at Antioch reproued by Paule Gala. 2. The last yeare or the first of Nero S. Paule writte his Epistle to the Romanes from Corinth where he taried almost two yeres in which Epistle he sending salutation to sixe and twentie singular persons beside diuers families would not haue omitted to salute Peter if he had bene there But admit that Peter had a seat at Rome yet the Papacie hath not continued from that time but since the dayes of Boniface the third which was more then â—00 yeares after Christe Neither hath the faith of the See of Rome continued without chaunge as M. Sanders saith these 1500. yeares but is altogether in a manner chaunged from the faith of Peter and of the Apostolike Church therefore Queene Marie bringing the realme to that Church did not reconcile it to the true Church of Christ but restored it to the slauerie of the Antichristian tyrannie 98 Seeing the realme is nowe againe returned to the embracing of the doctrine of the Gospell set foorth in the holy scriptures taught in the Primitiue Church many hundreth yeares after Christe continued in all times though vnder persecution of Antichrist and nowe openly and publiquely professed of many nations it is a member of the true Catholike Church of Christe whereof Christe onely is the head and communicateth with the Church of Christ of all nations in all pointes of true religion necessarie to saluation and therefore is no seismaticall Church but a Catholique and Apostolique Church 99 The Catholique Church of Christe whereof the Church of England is a part is an inuisible Church and therefore an Article of our faith which is of things inuisible Heb. 10. and no Church vnder a bushell But Hierusalem that is in heauen is the mother of vs all Gala. 4. Contrariwise the Popish Church which is visible is the Church of Infidels and Rome which is vpon earth is the mother of all Antichristians 100 The preaching of Gods worde is the ground of faith â–ª the celebrating of the sacramentes is the confirmation of the same these exercises haue alwayes beene in the true Churche of God when they be not hindred by persecution 101 The Gospell of Christ hath beene preached vnto all nations And the Church hath had Pastours and teachers froÌ„ Christes time vnto Luthers age Maister Sander asketh where they were through all nations As though it were necessarie they should be in euerie nation at all times Poperie when it was at the largest had not teachers in all nations For many coÌ„tinue in barbarous Gentilisme beside Mahometisme which hath filled the greatest part of the worlde The Church of Christe is scattered in many nations and hath had and now also hath many Kinges that walke in the light thereof And at this time more then the Popish Church hath 102 The true Church in England is honoured nourished by the Kinges whome she honoureth as supreme gouernours heades or rulers thereof And although Ecclesiasticall persons pay subsidies vnto their princes yet are not their Princes and their Courtiers nourished by the goodes of the Church as Maister Sander moste slaunderously reporteth otherwise then it is meete that subiects should contribute to the maintenance of the state of the Prince and their owne defence 103 The worde of God written is in deede honorable and true and conteineth all that doctrine by whiche the Church of God was gouerned two thousand yeres before any word of the Bible was written when by reason of that long life of the Patriarches the tradition might be certeine The Gospell also was preached by the Apostles before any of the foure Gospels was penned but yet agreable to the scriptures of the olde Testament and is the same that is written and none other which written word of God is able to make the man of God perfect and is deliuered vnto the Church of Christe as a moste certeine rule to followe that