foolish collectioÌ„ And wheras M. Hes. maketh so smal account of the sacrifice of thanksgiuing praises prayers obedience that he calleth them but common thinges he sheweth what religion is in his brest But where Daniel saith then daily sacrifice shal be taken away he wil proue that there must be a daily sacrifice and that of the Christians by Hieronyms authoritie Whose words are cited thus by him Hos mille ducentos nonaginta dies Porphyrius in tempore Antiochi in desolatione templi dicis completos quam Iosephus MachabÄ™orum vt dixintus liber tribus tantùni annis fuisse commemorant Ex quo perspicâ—â—â— est tres istos semis annos de Antichristi dici temporibus qui tribus semis annis hoc est mille ducentis nonaginta diebus sanctos perseqâ—â—turus est postea ceciderit in monte inclyto sancto A tempore igitur quod nos interpretaâ—i sunus iuge sacrificiuÌ„ quando Antichristus vrbem obtinens Dei cultum interdixerit vsque ad internecionem eius tres semis anni id est mille ducenti nonaginta dies complebuntur These thousand two hundreth and ninetie dayes Prophyrius saith thâ—â— were fulfilled in the time of Antiochus and in the desolation of the temple which both Iesophus and the booke of Machabees as we haue said do testifie to be dâ—n in three yeares only whereby it is plaine these three yeares and an halfe to be spoken of the times of Antichrist who by the space of three yeres and an halfe that is a thousand two hundreth and ninetie days shal persecute the holy and faithfull Christians and after shal fall downe in the famous and holy hill From the time therefore that we bene interpreted the daily sacrifice when Antichrist shal forbid the seruice of God vnto his destruction there shall be fulfilled three yeres and an halfe that is to say a thousand two hundreth and ninetie dayes We haue often seene before what an impudent falsarie M. Hesk. is of the Doctors and here I know not for what cause except it were to trouble the sense of Hieronymes words both in the Latine in his English translation he hath left out the Greeke word that Hieronyme vseth in this sentence A tempore iginer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod nos interpretati sumus iuge sacrificium c. Therefore from the time of the perpetuitie which we haue interpreted the perpetuall sacrifice c. At least wise he should haue noted in the margent Graecum est non potest legi But to the matter although Hierom contrarie to the exposition of our sauiour Christ referre this taking away of the daily sacrifice to the time of Antichrist yet doth he interprete the same sacrifice to be but the worship and seruice of God which Antichrist should forbid But Nicholas Lyra is a Doctour for M. Heskins tooth for he expoundeth it of the sacrifice of the altar And M. Heskins will proue it by reason For it can not be meant of a spiritual sacrifice of praise prayers mortification repentance c. For these can not be put downe but shal be frequented euen vnder his flames and sword therfore it must needes be the daily sacrifice of the altar And yet M. Heskins thinketh that shal not be cleane put downe but secretly be vsed of godly disposed people so that he were best to conclude that there shal none at al be put downe But may not the outward seruice of God be put downe as Hieronyme saith But it must of necessitie be the sacrament of the altar O easie necessitie that so lightly is auoyded Well beside this rushie cheine of M. Heskins necessitie you shall heare matter of congruitie If the fathers of all ages knewe that externe sacrifice did please God should not christians much more which liue in the cleare light acknowledge the same O profounde diuine He hath forgotten that the true worshippers must nowe worshippe God in spirit and trueth Ioan. 4. Yet more If those sacrifices were a sweete sauour to God for his sake whom they figured howe much more is our sacrifice offering Christe him selfe vnto him But sir their sacrifices were commanded Christ by his eternall spirite hath offered himselfe once to ende all such sacrifices For no man is worthie to offer him to God but euen himself If they giue not onely sacrifice of laude and thankes but also externall sacrifice of thankes shall not Christians which haue receiued greater benefites then they offer like or rather greater thankes Yes good M. Doctor but by such meanes as God hath appoynted and not by setting vp an other Altar and sacrifice to deface the crosse and sacrifice of christ Althoughe nothing can bee feyned more leaden and blockishe then these reasons bee yet the illuminate doctor cryeth out agaynste his obcÄ™cate and blind enemies that cannot see the congruitie of these matters as it were a light shining through a milstone The three and thirtieth Chapter openeth the Prophecie of Malachie The Prophete Malachie towarde the latter end of the first chapter of his Prophecie writeth thus I haue no pleasure in you saith the Lorde of hoastes neither will I accept an offering at your hand For from the rising of the sunne vntill the going downe of the same my name is great among the Gentiles and in euerie place incense shall bee offered vnto my name and a pure offering For my name is great among the heathen This text saith M. Heskins hath greatly tormented the protestantes for they wrest it into diuerse senses because it proueth inuincibly the sacrifice of the masse Therefore Oecolampadius expoundeth this sacrifice of the obedience of all nations to the faith Bucer of faith and the confession of the same Bullinger of the land and prayse of God Vrbanus Rhegius of mortification and inuocation of Gods name Al which M. Heskins him selfe that firste cryeth out of their discord confesseth to agre in this that they vnderstand the prophesie of the spirituall sacrifice of prayse and thanksgiuing But these hereticall expositions he saith cannot stande And why so â–ª forsooth because these spiritual sacrifices be not new but were offered by the godly euen since Abel who he saith was the first that offered sacrifice to God and that of the fruites of the earth whereas it is not to be thought that Adam offered no sacrifice al that time before and the text is plaine that Abell offered the fruit of his cattell But although the spirituall worship of God is not newe yet it was newe to the Iewes that the father shoulde bee worshipped from the time of Christ neither in the mouÌ„t Garizim nor at Ierusalem but of all nations in spirite and trueth that is without all externall and figuratiue sacrifices An other reason is of the purenesse of the newe sacrifice aboue the olde For the olde sacrifices were pure by participation the newe is pure by nature and therefore nothing else but the bodie of
one question or two about this diffuse argument I would demaund Doeth God forbid by the second commaundement naturall or artificiall images If artificiall then they haue no comparison with naturall images Againe syr are our seeing and hearing from whome these images you speake of first doe come by your Philosophie actions or passions If they be passions howe are they compared with making of grauen images whiche are actions Finally where he saith this prohibition was not immutable but temporall to that people he passeth all bounds of reason and common vnderstanding as by the iudgment of God is become like vnto those Idols whome he defendeth For hauing graunted before that Idolatrie was forbidden by this precept nowe he restraineth the forbidding of idolatrie only to the Iewes of that time as though it were lawfull for Christians who more streightly then the Iewes must worship God in spirit and trueth Iohn 4. and are commaunded to keepe them selues pure from Idols 1. Iohn 5. THE VI. OR V. CHAP. That the word of God only forbiddeth Latria which is Gods own honour to be giuen to artificiall images leauing it to the lawe of nature and to the gouernors of his Church what other honour may be giuen to holy images Also the place of Exodus Thou shalt not adore images is expounded and that Christe by his incarnation taketh away all idolatrie that Maister Iewell vainely reproueth Doctour Harding condemneth his owne conscience and is proued a wrangler The difference in honour betweene Latria and Doulia As M.S. saith images are forbidden to be worshipped as they are forbidden to be made so say I but with a farre differing vnderstanding They may not be made to any vse of religion so they may not be worshipped with any religious worship which apperteineth to god For our religion is a seruice of God onely And where he saith as Images might be made by the authoritie of Moses or of the gouernours of Gods people so they wert not to be taken for Gods so they may be likewise worshipped by the authoritie of Gods church this only prouiso being made that Gods owne honour be not giuen vnto them I aunswere that as neither Moses nor any gouernour had authoritie to make any images in any vse of religion other then God commanded no more hath the Church any authoritie to allowe any worshipping of them whiche she hath none authoritie by God to make but an expresse commandement forbidding both the making the worshipping of them in the first table of the law which concerneth onely religion Nowe we haue saide both let vs consider M. Sanders reasons First he saith God forbidding his owne honour to be giuen to images left it to the lawe of nature and to the gouernors of his Churche what honour images should haue Concerning the lawe of nature he saith that God perceiued that when images of honourable personages are made honor was due vnto them What lawe of nature is this M. Sander that is distinct from the law of God Or what nature is that whose lawe alloweth the worshipping of images In deed the corruption of mans nature is to worship falshode in steed of trueth but the law of nature hath no such rule beeing al one with the lawe of God as nature is nothing else but the ordinaunce of god And where find you one title in the lawe that God hath leaft it to the gouernours of his Church to appoint a worship meete for images Worde you haue none letter you haue none nor pricke of a letter sounding that way But you haue collections First of the signification of Latria as though God had written his Lawe in Greeke and not in Hebrue and yet Latria according to the Graecians hath no such restraint to signifie the seruice of God only but euerie seruice of men also and is all one that Doulia and so vsed of Greeke writers excep◠we will say that Doulia which you will haue to be giuen to images is a more slauish seruile worship then that whiche you would haue vs to giue to God. But you will helpe your distinction with the confusion of the commandementes because God saith in the 1. precept Thou shalt haue none other Gods but me and then saith immediately Thou shalt not make nor worworship images but these cōmandementes are distinct or else you shall neuer make tenne And whereas you alledge that he saith immediatly after I the Lord thy God am a iealous God that maketh cleane against you For by those wordes the Lorde declareth that he can no more abide the vse of images in his religion then a iealous man can abide any tokēs of an adulterer to be about his wife therefore idolatrie in the scriptures is often called fornication So the circumstances helpe you nothing but is altogether against you But what an horrible monster of idolatrie is this that after you haue once confessed that Gods incomprehensible nature cannot be represented by any artificiall image you affirme that Christe by his incarnation hath taken away idolatrie that we should not lacke some corporall trueth wherein we might worship the Diuine substance Whereas Christ himselfe telleth vs that nowe the time is come that God shall not be worshipped as before in bodily seruice at Ierusalem or in the mountaine but in spirite and trueth Ioan. 4. The image of Christe you say is a similitude of an honourable trueth whereas no idol doth represent a trueth A worshipfull trueth I promise you Christe you say was man but I say he is both God and man a person consisting of those two natures Your image representeth onely a person consisting of one nature but suche a one is not Christe therefore your image representeth a falshoode and is by your owne distinction an Idol For the Diuine nature you confesse cannot be represented by an artificiall image Againe what an image is it of his humanitie It can not expresse his soule but his bodie onely Last of all why is it an image rather of Christ then of an other man Seeing in lineamentes and proportion of bodie it hath no more similitude vnto Christes bodie then to an other mans But that it pleased the caruer to say it is an image of Christ. O honourable blockes and stones But Philo the Iewe was cited for a fauourer of this interpretation that images are none otherwise forbidden to be made or worshipped then to be made or worshipped as GODS Howe vaine the authoritie of a Iewe is for a Christian man to leane vnto I shall not neede to say especially when it is well knowen that the Iewes also not considering in whether table this commandement is placed vnderstand by it that all images generally are forbidden And Philo saith nothing to helpe him For first in Decal he saith when God had spoken of his owne substance and honour order would that he should tell how his holy name was to be worshipped And againe De eo quis haer rer Diuin Vt solus
And of Caluine yet not as Heskins like a lewde lyer slaundereth him to say This is the verie substance of my bodie but it is not my bodily substance but agreeing in effect with all the rest that the verie bodie of Christ is receiued but not after a carnall or bodily manner but after a spirituall vnspeakable manner As for the fiue sectes numbred among the Lutherans which dissent from vs in this point we make none accompt of them Thus where M. Hesk hath gathered as he reckoneth sixteene seueral sectes foure of them being condemned of vs for hereticall with the authors of them fiue agreeing with the papistes in the carnall presence and Luthers owne secte if he dissent from them as Heskins maketh him to doe the sixt tenne are of vs generally refused The other sixe that remaine in Maister Heskins number are falsely forged to disagree when they holde all one thing in effect although they expresse the same thing in diuerse formes of wordes as it is not possible for diuerse interpreters though they agree in sense and interpretation to iump all in one forme of words for then all commentaries should be one But as God giueth his giftes diuersely some expound the scriptures briefely some more at large some more plainly some more obscurely so all these and fiue hundred more God be thanked learned men either in writing or in preaching haue shewed the vnderstanding of Christes wordes hardly fiue of them agreeing in all termes and phrases yet all moste sweetely consenting in one sense and meaning which consent and agreement is more notable when it is vttered in so many diuerse formes of wordes And yet to take away all cauels and flaunders all the churches for the moste parte in Fraunce Scotland Sauoy Heluetia Germanie Hungarie Piemont Polonia c. beside the persecuted Churches of Italians Spanyards and others haue subscribed to one forme of confession concerning not onely the sacrament but all other principall poyntes of religion which wee do likewise receiue in this Church of England And if disagreing of men among themselues were a matter of such importance it were no harde thing to shewe the battels of the schoole doctours among the Papists not onely about other matters but euen about the manner of the presence of Christes bodie in the sacrament transsubstantiation If you say all these whome you reiecte as the Lutherans in this poynt the Swinkefeldians Anabaptistes Libertines Henrinicolaites and such other do all disagree with you from the Catholike church of Rome therefore you are all together naught By this reason all Christianitie might bee condemned of the Iewes and Gentiles because so many sectes and heresies as be vnder the name of Christianitie together with the true Church of Christe be all against Iudaisme Gentilisme But agreeing or disagreeing of men among themselues is a weake argument to proue or disproue any thing onely agreeing with the trueth is a sure reason to allowe and disagreeing from the trueth is a certeine argument to refuse either men or matter propounded by them The two and fourtieth Chapter beginneth the exposition of the wordes of Christe after the Catholike manner with certein proues of the same First he setteth downe the sayings of the three Euangelistes Mathew Marke and Luke and of the Apostle Paule in which they describe the institution of the sacrament of which he sayeth not one maketh any mention of tropes figures or significations wherein hee vseth a shamelesse kinde of Sophistrie for although they name no tropes or figures or signification yet by the Papistes owne confession Saint Luke S. Paule vse manifest tropes figures and significations namely where they say This cupp is the newe testament in my bloud First it is a trope or figure to saye the cupp for that which is conteined in the cup vnlesse they will say that the cupp of what metall or matter so euer it was was likewise transubstantiated into the bloud of Christe Likewise where he sayeth this cuppe is the newe testament or couenant he must either acknowledge a signification this cuppe signifieth the newe testament or else he must make the newe testament to be nothing else but a cuppe Finally where he sayeth this cuppe is the newe testament in my bloud except hee acknowledge a trope or figure he will vtterly denye that which is in the cup to be the bloud of Christe And out of all controuersie this manner of speache vsed by Saint Luke and Saint Paule is a manifest interpretation of the wordes vsed by S. Mathewe and Saint Marke this is my bloud which are all one in sence and meaning and teache vs howe the wordes spoken of the breade are to be interpreted this is my bodie this is the newe testament in my bloude which is as much to saye this is a seale and confirmation of the newe couenaunt which is remission of sinnes purchased by the breaking of my bodie and the shedding of my bloud for you This breade and this cuppe receiued of you shall assure you that you are truely incorporated into my bodie so made partakers of eternall life This interpretation hath in it nothing farre fetched or strange from the words of Christ the vsuall maner of speaking in the scripture But nowe M. Heskins will proue that the wordes of Christ are to be vnderstanded without trope or figure by the slaunders of the Infidels which defamed the Christians in the primitiue Church for eating the fleshe of men and of children as appeareth in Euseb. lib. 5 Cap. 2. 3. in the storie of Blandina and Attalus martyrs when they did eate the flesh of Christ. But none of them neither in Eusebius nor yet Iustine Origen Tertullian or any other that haue written Apollogies defended the Christians by the commaundement of Christ to eat his bodie but vtterly denyed and derided the slaunder that they were sayde to eat the fleshe of men or children as they did other slaunders which had no ground nor similitude of trueth as that they worshipped an Asses head that they companyed together in the dark like brute beastes and such like whereas if they had eaten the naturall fleshe of Christ as the Papists teache they woulde neither haue simply denyed the eating of a mans flesh nor yet haue spared to shewe how it was eaten vnder the formes of bread wine to auoide all crueltie and lothsomnes As for the legend of S. Andrewes passion which M. Heskins sayeth was written per Presbyteros diaconos Achaie is of as good credit as the booke of Beuis of Hampton the like I say of the fable of Amphilochius a newe found olde writer concerning the Iewe that sawe a childe diuided when the sacrament was broken The Legend and festiuall haue many such miracles But why did he not see a man diuided seeing Christe is not nowe a childe but a man Belike the authours of those miracles thought that if they feigned him to be a little child like Tom
that we are so free and strong in our faith that we neede not to be kept from conuenient worshipping of lawdable images as the weake Iewes were Nay you impudently and moste arrogantly contemne GOD and his lawe and moste blasphemously affirme that GOD kept the Iewes from conuenient worshipping of lawdable images whiche haue so many commodities or else you lie moste damnablye 12 We professe the trueth of the Gospell and of the lawe of nature which requireth conuenient honour to be giuen to the images of honorable personages Because you professe another Gospell then that we haue receiued out of the worde of God if Nicholas Sander were as great as Michael the archangell Gods great curse light on him Anathema to a new Manachee that maketh the truth of the Gospell and the lawe of nature contrarie to the trueth of the lawe of God giuen by Moses Yea Anathema Maranatha be he that defendeth that to bee good whiche God so manifestly condemneth for abhominable You haue heard what authorities he bringeth to proue the honouring and worshipping of images conuenient Videlicet neuer a one Now shal you heare some sentences of the auncient writers to the contrarie Augustine Ad Deogratias Epi. 49. Et idola quidem omnè sensu carere quis dubitat Veruntamen cum his locantur sedibus honorabili sublimitate vt a precantibus atque immolantibus attendantur ipsa similitudine animatorum membrorum atque sensuum quamuis insensata atque exanima afficiunt infirmos animos vt viuere ac spirare videantur accedente praesertim veneratione multitudinis quae tantus eis Dei cultus impenditur And who doubteth but that idolles are voide of all sense Yet when they are sette vppe in those places in honorable height so that they bee looked vppon by them that pray and sacrifice by the very similitude of the members and senses of liuing creatures although they be insensible and without life they affecte the weak mindes of men so that they seeme to liue and breathe especially when the worshipping of the multitude commeth to them by which so great honor of God is bestowed vpon them The same Augustine in Leuit. Qu. 68. writeth thus Nam quid isto praecepto absolutius non mentiemini Sic enim dictum est quomodo non facies tibi idolum quod factum non potest aliquando iuctum esse quomodo dictum est non maechaberis For what can be more absolute then this commaundement You shall not lye For it is euen so saide as that Thou shalt not make to thy self any grauē image which fact can neuer bee righteous and euen as it is saide Thou shalt not commit adulterie If M. Sander cauill at the worde Idoll yet the commandement is generall for all images and similitudes to be made by mans deuise as he himselfe confesseth Therefore it is as lawfull to haue images in religion as to lye or to commit adulterie by Saint Augustines iudgement Other places of Augustine in psal 96. 113. which I haue cited before I omitte Yet this one short sentence I will adde to shewe how farre S. Augustins iudgement was from M. Sanders assertion that in worshippinge of images is small or no danger of idolatrie at all in psal 113. Quis autem adorat vel orat intuens simulachrum qui non sic affuitur vt ab eo se exaudiri putet ac ab eo sibi prestari quod desiderat speret For who doeth worshippe or pray beholding an image which is not so affected that he thinketh himselfe to be hearde of it and hopeth that that thing shal be performed of it which he desireth Hierome in Ezechiell lib. 4. cap. 16. hath these wordes Nos autem vnum habemus virum vnam veneramur imaginem quae est imago inuisibilis omnipotentis Dei. We saith he of the Christians haue but one husbande and worship but one image which is the image of the inuisible and Almightie god Meaning Christ and speakinge against the image worshippers and spirituall fornicators of the Gentiles Iewes and heretikes Likewise vpon Daniel lib. 1. cap. 3. Siue statuā vt Symmachus sue imaginem auream vt caeteri transtulerunt voluerimus legere cultores Dei eam adorare non debent Ergo Iudices principes saeculi qui imperatorum statuas adorant imagines hoc se facere intelligant quòd tres pueri facere nolentes placuerint Deo. Et notanda proprietas Deos coli imaginem adorari dicunt quod vtrunque seruis Dei non conuenit Whether we will reade it a standing image as Symmachus or a golden image as the rest haue translated the worshippers of God ought not to adore it Therefore the Iudges and Princes of the worlde which worship the statues and images of the Emperours let them vnderstand that they do that which the three children would not doe and pleased god And that the propertie of speech is to be marked they cal the worshippinge of the image the worshippinge of God both which is vnmeete for the seruauntes of God. If Hierome will not allowe the worshipping of the Emperours Image which is but ciuill much lesse the worshippinge of the image of Christ or his saintes which is religious Chrysostom in Math. Hom. 51. counteth it a meere mockery of God and the saints to set vp their image in golde or siluer and to suffer the true images and their members to dye for famine or colde as they doe in all places where Idols are hanged with chaines and brooches Quid porro si frigore congeluum hominem aspiceres nec vestem aliquam ei preparares si aureas statuas ad laudē eius erigeres nonne contemnere videreris What if thou shouldest see a man frozen with colde and didst not prepare him any garment but didst set vp golden images to his praise shuldest thou not seeme to dispise him And the God reiecteth al such honour as is imagined to be done to him by images or other inuentions of men he saith Qui honoratur eo maxime honore laetatur quem ipse vult non quem optamus He whiche is honoured delighteth chiefly in that honour which he himselfe will haue not which we wishe to him Ambrose Ep. 31. derideth them Qui Deum loquntur simulachrum adorant which speake of God and worshippe an image In Rom. cap. 9. he saith that Christ would not suffer him selfe to be worshipped but that he is god Nec Dominus vbique se adorari pateretur nisi quia Deus After the councell of Eliberis that forbad all pictures in the Church the councell of Carth. 5. willed such altars as were set vp in the countrie and high wayes as memories of the martyrs should be abolished ouerthrowen although they were pretended to be set vp by reuelations or visions woulde they then haue permitted images in memorie of the martyrs When also they decreed to intreate the Emperour that all reliques and monumentes of idolatrie might be destroyed CHAP. XVIII OR XVII
celebrate with a sheepe another that wee do celebrate in the bodie bloud of Christ. But Augustines wordes not truncately and by peece meale rehearsed nor altered are these Contrae literas Petiliani lib. 2. Cap. â—7 Sed sicut aliud est carnis circumcisio Iudeorum aliud autem quod octauo die baptizatorum nos celebratius et aliud est Pascha quod adhuc illi de Oue celebrant aliud autem quod nos in corpore sanguine domini accipimus sic alius fuit baptismus Ioannis alius est baptismus Christi illis enim ventura ista praemanciabantur istis completa illa praedicantur But euen as the circumcision of the fleshe of the Iewes is one thing and that which wee do celebrate the eyght day of them that are baptized is another thing and the Passeouer whiche they do yet celebrate of a sheepe is one thing and that which wee receiue in the bodie and bloud of the Lorde is another thing So the baptisme of Iohn was one and the baptisme of Christe is another for by those things these things were foreshewed to come by these those things are preached to be accomplished First the supper is not made here another Passeouer but another thing that is an other sacrament Secondly here is declared howe the sacraments of the old lawe differ from ours of the newe Testament not in substance which is all one in both but that they were signes of things to come ours are signes of things accomplished Which thing hee teacheth often and in this Chapter moste plainly Lex Prophetae c. The lawe and the Prophetes had Sacraments foreshewing the things to come but the Sacraments of oure time do testifie that to bee come which they did preache that it should come And in Ioan. Tract 28. hee sayeth that the Sacraments of the olde testament and the newe in signis diuersa sunt in re quae significatur paria In visible kindes diuerse but aequall in spirituall vertue By which and a hundreth such places it is manifest to be ouerthrowen which M. Heskins would buylde that Christ spiritually receiued is not our Pascall lambe but that we receiue another substance of Christe then the faithfull did in the olde Testament The seconde place he citeth out of Augustine I marueile he could not see it to be as plaine against him as the first cont Faust. man lib. 20. Cap. 18. The Hebrues in the sacrifices of beastes which they did offer to God many and diuerse wayes as for so great a matter it was meete did celebrate a Prophesie of the sacrifice to come which Christ hath offered Wherefore nowe the Christians do celebrate the memorie of the same sacrifice being accomplished by the holie oblation and by the participation of the bodie and bloud of Christ. In this sentence is manifestly declared the same difference we spake of before of the Iewishe sacraments and of our sacraments the one being a Prophesie of Christes sacrifice to come the other a remembrance of the same beeing past and fulfilled And whereas M. Heskins vrgeth the worde oblation to exclude the spirituall eating he doth verie ridiculously as though there might not be as wel a spiritual oblation as a spirituall participation especially when the author shewing what we do in oblation and participatioÌ„ sayeth we so celebrate the memorie of Christes sacrifice alredie fulfilled Therefore this oblation is another from that namely a spirituall oblation and thanksgiuing for that whose memorie it celebrateth as Augustine most plainly teacheth in the same booke Cap. 21. Sed quid agam tantae caecitati istorum HÄ™reticorum quando demonstrabo quam vim habeat quod in Psalmis canitur Sacrificium laudis glorificabit me illie via est vbi ostendam salutare meum Huius sacrificij caro sanguis ante aduentum Christi per victimas similitudinâ—m promittebatur in passione Christi per ipsum veritatem reddâ—batur post ascensum Christi per sacramentum memoriae celebratur But what shall I do or when shall I shewe vnto so great blindnesse of these heretikes what force that hath which is soung in the Psalmes The sacrifice of praise shall glorifie mee and there is the way where I will shewe my saluation The fleshe and bloud of this sacrifice before the comming of Christ was promised by sacrifices of similitudes in the passion of Christ by the verie trueth it selfe it was giuen vp after the ascension of Christ it is celebrated by the sacrament of remembrance Iudge by this place whether Christes bodie be really offered or whether it be a mathematicall sacrifice as it pleaseth M. Heskins in his merie vaine to call it Augustine maketh three kindes of oblation of the fleshe and bloud of Christ In promise by sacrifices of similitudes in truth by Christ in his passion in the sacrament of remeÌ„brance after his death Now followeth a long speache of Cyrill directly against M. Heskins the alledger of it lib. 4. in Ioan. 6. ca. 14. Nec putet c. Neither let the Iewe of the dullnesse of his whiche thinke that we haue inuented mysteries neuer heard of before For he shall see if he will seeke more diligently that the verie selfe same thing hath beene done since the times of Moses For what deliuered their Elders from death and the destruction of Aegypt when death raigned vpon the first borne of Aegypt Is it not euident to all men that because they being taught by Gods institution did eat the flesh of the Lambe and oynted the postes and vpper doore postes with the bloud of the Lambe therfore death departed from them for destruction that is death of this fleshe raged against mankinde for the transgression of the first man For because of sinne we haue heard Earth thou art and into earth thou shalt returne but for asmuch as Christ by his flesh would ouerthrow that cruell tyrant therefore that was shadowed by a mystery among the auncient fathers and they beeing sanctified by the sheepes fleshe and bloud God so willing escaped destruction Therefore ô Iewe why art thou so troubled seeing the trueth prefigured long before Wherefore I say art thou troubled if Christe saith except ye eate the fleshe of the sonne of man and drinke his bloud you shall haue no life in you whereas it behoued thee beeing instructed in the lawes of Moses and well taught by the olde shadowes to beleeue to be most ready to vnderstand these mysteries The shadowe and the figure thou knowest therefore learne the very trueth of the thing My fleshe saith he is meate in deede and my bloud is drinke in deede In these wordes beside that there is nothing to proue the Pascall Lambe to be a figure of the Lordes Supper it is directly said that the selfe same mysterie of eating the fleshe of Christ hath ben obserued since the time of Moses and that there is no cause why the Iewe should be offended at the saying of Christe if he would vnderstand the
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
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
the same honour that is due to God himselfe But going ouer his questions againe hee saieth it is graunted for the most part of all men that Images may be made so they be not abused which is vtterly false for no Christian man will graunt that it is lawfull in anye respect to make any Image of God that is to transforme the glorye of the immortall God into the image of a mortal man or to make that monstrous image of the Trinitie with three faces or three bodies of an old man a yong man and a doue Rom. 1. vers 23. The seconde and thirde he sayeth are denyed by the Caluenistes and Lutherans In the fourth there hath been controuersie among the Popish Catholikes some thinking the honor dewe to the thing it selfe by reason that the image is all one with the thing when it exerciseth the act of an image might be giuen to the image therof But other be of another minde Beside this controuersie among the Papistes themselues confessed about the honour of God which is one of the chiefest pointes of Christian religiō note that the former sort make dombe dead images to exercise an act which is a grosse monstrous absurditie But of all those foure questions M. Sanders promiseth to intreate first to proue the making of images lawful and commendable 2. the worshipping of them to be lawfull commendable as the signes of honorable verities for the verities sake which is all one as if you would saye we must worship falsities for loue of verities for betweene veritie falsitie there is no meane the creature in steede of the creator Rom. 1. vers 25. But how absurdly doth he confound images with the signes of all kinds Or what kinde of argument is this Iohn Baptist confessed him selfe vnworthie to loose the latchet of Christes shooe therefore he woulde worship his shooe or we must worship his image Or these a man embraceth a seruant or messenger sent from his friende kisseth a ring that commeth from him loueth to heare of his name esteemeth his picture therefore wee must embrase kisse loue esteeme images of God c. which hee hath not sent vnto vs but expressely forbidden vs to make or haue in any vse of religion But that he shoulde not be mistaken in saying images ought to be honoured he doeth not as a learned man shoulde doe make a lawfull diuision or distinction of honour but like a blinde or craftie Sophister he maketh a confusion and iumbling of diuerse names and kindes of honour to trouble the vnderstanding of a simple reader as of honour due to God to Saintes to our prince to his liuetenant to our parents friends fellowes superiours and to holy remembrance and one of these kindes of honour he will proue due to images and not that which is due to God alone As though all honour of religion were not dewe onely to God Mat. 4. vers 10. and honour of charitie were not to be directed by Gods lawe by which honour of images is expressely forbidden But with M. Sander the difference of honour commeth from the minde and therefore falling downe before an image Kissing c. if he thinke it not to be God nor any reasonable creature but an image of Christ. c. is no idolatrie As if God had not by expresse wordes forbidden the falling downe before images yea although the minde knowe they be false idols For else how are they commended which haue not bowed their knees to Baal nor kissed him with their mouth among so many idolaters and dissemblers But Abraham saith M. Sander adored the people of the land yet was he no idolater As though he could not put a difference betweene ciuile worship religious yea he giueth a rule how to auoide idolatrie Giue God thy heart saith he and after be secure that the honour which is giuen in any respect be for Gods sake all is well By this reason we may worship not onely all idols but we may make idols of all Gods creatures worship them for Gods sake as the Aegyptians did Oxen crocodiles cattes apes onions for they be al good monuments remembrances of God their creatour and better then any forged idoll To auoide which absurditie it were good not only to looke that you worship not any thing for Gods sake but to be sure what God hath commaunded you to worship that to honor with such honour also as he hath appointed So shall you worship God aright honour his ministers ecclesiasticall or ciuil his friendes and your brethren and whatsoeuer else is worthie of any honour But Maister Sander to auoide the offence that might be taken by the termes of adoration worshipping honouring c. protesteth that hee alloweth onely that honouring of images when the partie in the faith of one God and one mediatour Iesus Christ doth direct his honour by the image to the trueth represented which faith and intention doth deliuer him quite from all spice of idolatrie But how false this determination of M. Sanders is we see euidently by the historie of the golden Calfe which Aaron and the people worshipped euen according to his faith and intention namely they worshipped the God which brought them forth of the land of Aegypt by that image euen Iehoua that made heauen and earth Exod. 32. vers 4. 5. Againe what manner of faith this is which is not onely not grounded vppon the worde of God but also cleane contrarie to it children that learne their Cathechisme can sufficiently vnderstand In the ende of this Chapter M. Sander practiseth a figure of popish rethorike which is after great bragges promises of proofe to occupie the reader with some by matters before the performance taken in hand partly that his vnderstanding should not be so quick as when his minde is newly kindled with desire of the sight of such things as he promised partly that being half wearied with other needelesse discourses he shoulde not be so attentiue to consider the force of his reasons Therfore he promiseth first to answere the obiections of the aduersaries yet because that argument is not so fitt for his purpose he turneth it ouer also vntil he haue for disputations sake fayned the honouring of images vnlawful yet proued that the image breakers in the lowe countries did not well THE III. CHAPTER That although the images of Christ and of his saincts had beene falsely worshiped yet the Churches were vniustly spoyled and the images vniustly throwen downe and consequently that the doers of it must needes be the ministers of the diuell Also he noteth the reason of breaking the Brasen serpent The keepers of church goods are Idolaters The foundation of the newe gospell in the lowe countries is shamefull The inconstancie of the Protestantes doctrine It is confessed and therefore needeth no proofe that the act of breaking the popish Idols in the lowe countries if it wanted the authoritie of the Magistrate
seconde faultes are falsly found for he nameth neither Idoluâ— nor Latria but this compound worde idolatrie and maketh this proposition To honour a creature in that forte c. is idolatrie Meaning whether the creature be an image or no image As to worship the Sunne or the Moone is idolatrie which be creatures and so tearmed by all learned men and euen by the Papistes themselues which call the worshipping of an vnconsecrated host idolatrie The third fault is also a forged quarrell for he doeth not presuppose that we may set vp no creature to be worshipped but he saith to honour a creature in that sorte that is with religious worship as it is set vp to be worshipped is idolatrie And therefore M. Sanders imagination of a king set vp in his throne to be honoured of certeine men that had rebelled against him is foolishe and ridiculous For the Bishop in his proposition speaketh of religious worship which is proper onely to God and not of ciuill honour The fourth fault also is a fonde quarrelling or rather an vngodly denying of an image to be a creature For by this meanes he maketh a thirde thing existent in the world that is neither God the creator nor a creature but he saith it is a manufacture and not a creature like as he said before that their worshipping of Images is not idolatrie but image douly that is seruing of images whiche is all one as if a man would say a horse is a beast therefore it is not a substance So he may deny a man to be a creature because he is a geniture that is a thing begotten But perhaps he will allowe all thinges made of God or nature to be creatures but nothing made of man so that a table or chaire a sword c. are no creatures because they are made with mens handes What then wil he cal a tree that is graffed with mens handes and groweth by nature also Those he highe pointes of Diuinitie I promise you But to the purpose there is neither substance nor forme of any thing in the worlde but it is a creature therefore both in respect of the matter and fashion an Image is a creature except you will say with the Master of the sentences Lib. 3. dist 37. that the forme of an Image in that it is set vp to be worshipped is no creature but a peruersion of a creature as all sinne is And least you shoulde take exceptions to my traÌ„slating of Idolum for an Image he speaketh of the forme of a man in Idolo which is no faigned thing but a thing of trueth But to cut of all this vaine babling that an Image is no creature the Apostle S. Paule speaking of the Images of the Gentiles by which they turned the glory of God into the similitude of the Image of a mortal man c. calleth Images creaturs And they serued the creature more then the Creator which is to be blessed for euer Rom. 1. vers 23. 25. But hee faineth an obiection of M. Iewelles that an Image is lesse then a creature and therefore it deserueth lesse honour then a creature Whereas M. Iewell said an Image is a creature But he answereth his owne obiection that because an Image is able to stir vs vp to a vertuous and good remembraunce and to prouoke vs to vertue it is worthie of greater honour then a creature As though we ought not by any immediate creature of god to be stirred vp to good remembraunces and prouoked to vertue rather then by an vnprofitable dead and dumbe Image And who will graunt him that an Image is able to stirre vs vp to goodnesse or to prouoke vs to vertue wheÌ„ an Image as the scripture saith is good for nothing Abacuc 2. But admitte that men by the sight of an Image take occasion of good remembraunce the Image in this case is no agent and therefore worthie of no honour A man seeinge the gallowes which is a signe of execution of Iustice is mooued to remember Iustice which is a good remembraunce and is thereby prouoked to absteine from vice and to liue vertuously is the gallowes therefore worthie of honour I thinke not because the gallowes is no agent or doer in those good things but onely the minde of man that taketh occasion of that he seeth No more doeth an image and therefore no more worthy of honor But Augustine saith De verb. Dom. Ser. 58 Si quis nostrum c. If anye of vs should finde the kings purple or crowne lying a side woulde he go about to worship them But when the king hath them on him he runneth in danger of death if any man contemne to worship them together with the king So saieth M.S. the Image is to be honored in respect of the truth whose similitude it beareth A wise similitude First he compareth ciuil worship with religious worshippe as he doeth euery where Secondly that which is reuerenced necessarily because it is annexed with an honourable thinge with that which is not annexed for God may be worshipped without images the king caÌ„not be worshipped with out his robes reseruing humane naturall honestye Thirdly that which is accidentally worshipped as the kings crowne his purple c. Because the king wearinge them is worshipped is alledged to prooue that a proper worship is due to images distinct from the worship due to the paterne or sampler But of religious worship Augustine saith Nihil omnino colendum est totumque abijciendum quicquid mortalibus â—culis cernitur quicquid vllus sensus attingit Nothing is to be worshipped at all and all that is to be cast away whatsoeuer is seene with mortall eyes what soeuer any sense doth atteine And to take away all cauilling he addeth in his RetractatioÌ„s quicquid mortalis corporis vllus sensus attingit â–ª est enim sensus mensis Whatsoeuer any sense of the mortall body doth atteine for there is a sense of the minde lib. Retr 1. cap. I. Likewise that the signes are to bee worshipped for that they signifie he saith it is a madnesse in ps 101. Talis est enim dementia hominum quasi adorandum aliquid dicatur cum decitur Sol-Christum significaâ— Adora ergo petram quia Christum significat Such is the madnesse of men as though it were saide that any such thinge were to be worshipped when it is saide The sunne signifieth Christ then worshippe a rocke also because the rocke signifieth christ Last of all M. Sander â—aith supposinge an image to be lesse then a creature the baser it is the lesse daunger there is that it shoulde bee worshipped as God as Chrysostome saith therefore men are called in scripture the sonnes and Images of God and not Angels because there is lesse daunger in worshipping men for their basenes thaÌ„ Angels for their excellency But he might conclude the baseâ— Images are the more horrible sinne is the worshippinge of them For the basenesse of men hath not kept them from
comprehendeth it not Ioan. 1. and the natural man vnderstandeth not those things that be of the spirite of God. 1. Cor. 2. ver 14. and where shal we finde the practise of all nations according to the lawe of nature when they haue all declined and gone astray there is not one that doth good no not one Ro. 3. Psal. 13. Wherefore there are other two most certeine infallible rules wherby the law of nature in any case may be found out and knowen namely the word of God and the spirite of God whiche giue mutuall testimonie one to the other the worde and spirite of God beeing contrarie to the worshipping of Images The Lord saying in the first table of religion Thou shalt not fall downe to them nor worship them it is manifest that worshipping of images is contrarie to the Lawe of nature So that you see the foundation of this building already subuerted by which you may coniecture how long it is possible for the house to stande after it For what soeuer he iangleth of the internall conceptions of the minde vnproperly and metaphorically called images and comparing artificiall images vnto them it is nothing els but vain deceiptfulnesse to be contemned and hissed out not onely of all Christian Churches of euery faithfull man but also out of all schooles of Diuinitie by all them that are learned as well in the scriptures of God as in humaine phylosophie But that you may see what soundnesse there is in his doctrine thus he weaueth his copwebbe One telleth him that Christ died onely to saue man from euerlastinge paines he hearing and beleeuing this straight conceiueth Christ dying for him and is mooued to loue him Secondly he is much delighted with the Image which he conceiued in his minde of Christ dying for him and loueth that also Thirdly he loueth and honoureth him that tolde him this matter as a bringer of good tydinges So here bee three kindes of honour the cheefe to Christe the thinge it selfe the second to the inward conception or Image of him in his minde the last is to the reporter And here you haue a paterne of popishe prophane diuinitie for here is no loue nor honour due to the spirite of God who onely must open his heart to receiue suche tydings profitably nor to the worde of God which must be the warrant of this tydinges to be true nor to fayth which applying these tydinges to his owne saluation is the roote of all vertuous obedience loue honour and thankefulnesse in him But euen as he considereth of any prophane report so doeth he consider of this glad tydings of the gospell and not otherwise But to proceede of this wise distribution of three fold honour hee inferreth seuen causes of honouring artificiall Images The first is that it beareth the office of a reporter and therefore it must needes haue a rewarde of honour A slowe messenger a dumbe reporter which can neither go of this errande nor tell his tale But what skilleth it saieth Master Sander whether I learne by hearing or by seeing For Basill sayeth that both eloquent orators and cunninge paynters the one with their tongue the other with theiâ— pensil haue set forth valiant acts done in warre and stirred vp many to fortitude Hom. in 40. martyr But it skilleth vs to learne by hearing of Gods word because faith coÌ„meth by hearing Rom. 10. vers 17. and they are blessed which beleeue without seeing Ioh. 20. vers 29. Howsoeuer it skilleth papists howsoeuer all other things except religioÌ„ faith may be learned As for the reporter of the glad tydings of the gospel he is in deed worthy of honor if he do his message truly willingly diligeÌ„tly but it is honor of the second table not of the first that perteineth to him And except there be in him loue to God his neighbor he is worthy of no honor althogh he do the message Therefore if the Image were as a reporter â–ª he could haue but honor of the second table which is of charity not of religion But seeing there is in an image neither loue will diligence truth for which causes a reporter is loued cherished neither is an image cause of anye thinge there is no loue honour or worshippe due â—nto it The second cause of honoring artificial images is for that it doth speedily and most coÌ„ueniently informe our inward imagination and therefore is more to be honored theÌ„ any orator For the eye being the principal sense is most ready to instruct the minde and therfore a painted image is a more easie and liuely way to enstruct vs then any orator In deed if faith were a register of visible things as it is of inuisible thinges Heb. 11. vers 1.7 the sense of seing were a more easie speedy coÌ„uenient way of instructing then by hearing but yet images were no more to be honored then the sound of words is nowe to be worshipped when we heare the gospell preached But God saith he hath ioyned visible signes to his worde as in the proclaiming of the lawe yea sir but God shewed not there the image of any thing to teach them thereby but expressely forbad the vse of them in his religion and seruice But if God gaue visible wordes as he doeth his sacramentes it is not therefore lawfull for men to make images as visible teachers which God hath forefended There is therefore hitherto no naturall cause of the honouring of images The thirde cause of honouring of Images is because they be naturally knit and ioyned to the trueth concerning their shape and representation as the reporter if he be an Ethnike or Iewe he is ioyned to Christ in morall honestie and naturall loue of trueth if he be baptized much more as a member of Christ if he be a bishop c. as a minister of Gods worde if he be a Prophete by a more special grace if an Apostle as one nerest to Christ if it be Christ himselfe as the chiefe and God himselfe So Images as they be neerer to Christ they are more to be honoured and Christs Image most of all which speaketh alwayes and yet saith neuer a worde to them that haue spirituall eares of vnderstanding Nay carnall eyes of blinded and hardened heartes But this difference he maketh the former reporters deserue honour beeing reasonable creatures freely and voluntarily reportinge the trueth but letters and Images deserue no honour and yet it is due to them whiche is a straunge matter a due without desert yea necessarily due to them in respect of that whose image it beareth But admitte that the image were a true reporter as he is nothing but a false dumb stocke without any action yet seeinge he compareth an image to the written letters of the gospell which be figures of that trueth which is represented and learned by them I pray you what honour is due to the written letters of the Byble more then to the written letters of any other
to thy selfe any grauen image for the making of your Popishe image and the day is yours The 7. the tribes of Ruben and Gad and the halfe tribe of Manasses made an image of an altar Ios. 22. Nay they made an altar in deed for a memoriall yet their facte was not cōmēdable though it was in some sort excusable The 8. God commanded two cherubims to be made ouer the mercie seate Exod. 25. those were grauen Angels saith M. Sander of the highest degree in heauen saue one O vaine presumptuous hypocrite that wil take vpon him to knowe the degrees of Angels which the scripture hath neuer reuealed To this I aunswere as to the brasen serpent shewe the worde of God dispensing with the generall lawe for any images in religion The rending of the vaile a sunder sheweth vs not the images of Cherubims as on the Arke he saith much lesse other newe Images which were neuer there but the glorie of Christ with vncouered face while we our selues are transformed into the same image 2. Cor. 3. ver 18. The 9. the temple was an image of Christes body therefore the Iewes had an image of Christ openly set vp before their eyes The temple was a figure of Christes bodie so was euerie sacrifice that was offered but no image The 10. the Temple was honoured by the Iewes yea Daniel prayed toward Ierusalem when the Temple was destroied you might as wel say they honored Ierusalem No doubt but the temple was reuerently esteemed of the godly as a place erected by Gods commandement which seeing images doe lacke there passeth no consequence from the honouring of the Temple to the honouring of images The 11. the law had a shadow of good things to come not the self image of things He. 10. therfore if the dumb shadowes of the lawe were to be worshipped much more the expressed image of his bodie of those who will perfourme that in the new Testament which was prefigured in the lawe Who can beare these blasphemies Did the shadowes of the lawe prefigure the worshipping of images or our redemption by Christe Are your dombe stockes and stones that selfe image or patterne of those shadowes which the Apostle speaketh of or was Christe himselfe O brasen forehead and blasphemous mouth The 12. Gods honour is giuen to the fleshe of Christ in respect of the vnitie in person with the Godhead therefore the image may be honoured in an other respect But euerie respect thou blundering idolater cannot make a cause of honour but onely the vnitie in person which seeing it is not in thy blockes with the paterne thine argument proueth nothing The 13. the image of Caesar in his coyne proueth that it may be giuen to Cęsar so doth euerie image leade vs to that truth whereof it is an image No Maister Sander the image of Caesar on his coyne proueth that the Iewes were subiect to Caesar and therefore tribute was due vnto him So your argument hath no deduction from Caesars image The 14. the signe of the crosse is to be worshipped for Amelech was ouerthrowen by that signe which Moses made when he prayed with his handes lifted vp and spred abroade Exod. 17. Therefore we may and must honour the signe of the crosse in what matter or stuffe so euer it be made Vanitie of vanities and nothing but vanitie where is there any one title in that Chapter of the signe of a crosse yea or of the spreading of his handes abroade whiche shoulde make a crosse with his lifting vppe The 15. the signe of Thau that is to say of the crosse was marked in the forehead of suche as hated idolatrie Ezech. 9. and they were not slaine corporally no more shall they be slaine euerlastingly which now imbrace it An easie way to escape euerlasting death But where finde you that the signe of Thau was the signe of the crosse Or that the print of the letter Thau was set on their forheades For this worde Thau is as much to say as a marke or signe and not a speciall figure or marke although the vulgar translation doeth not translate it but setteth it in the Hebrue worde as he found it The 16. the signe of the sonne of man shall appeare at the day of iudgement Mat. 24. which is the signe of the crosse Howe proue you that Maister Sander Or if you could proue it what is that to worshipping of images ▪ You say it shal be to the confusion of them which haue throwen downe that signe but you onely say it and then we force not Yea say you a thousand times what say I a thousand Euerlastingly accursed is he that hateth or destroyeth any one iote belonging to Christ be it neuer so farre distant from his holy flesh and person Then how many times accursed are they that haue destroyed so many bibles in which was not ten thousand iots belonging to Christ but his whole doctrine perfectly conteined The 17. the people Act. 5. coueted to lie onely within the compasse of S. Peters shadowe the woman desired to touche but the hemme of Christes garment Why because any thing of his is worthie of estimation Verily the image of Christ is somewhat of his or else it were not his image No verily M. San. the image of Christ is nothing of his truly but falsely nothing to his honour but to his dishonor The enimies of Christ are none of his yet we say these be his enimies But you say if a man had that faith as to beleeue that if he might touche or onely see his image he should be safe I see no reason why that faith may not make him safe O blinde beast or rather blocke that seest no reason why that faith which was neuer heard out of Gods worde should not saue a man But the heretikes you say tye all thinges to his person and nothing to his other instrumentes The word of God teacheth vs to tie al things to Christ and to acknowledge none other instrumentes then he hath prouided and appointed for vs For images be the instruments of the Diuel and not of Christe to worke by The last All that euer Isai Cap. 2. Ieremie Cap. 50. Ezechiel Cap. 30. Micheas Cap. 1. Sophonias Cap. 2. Zacharie Cap. 13. or King Dauid In Psal. 9. say of the destruction of Idols in the time of grace is vterly void of none effect if it be not lawful to worship or adore images Do you not maruel what is the reason of this monstrous assertion Verily euen as monstrous a lie that the whole Church of Christ in all Temples Chappels always especially since the time of Constantine the great hath set vp and vsed reuerently the Images of Christ and of his Saints What answere shall I make to this Let him haue the whetstone as big as a mountaine THE XIII OR XII CHAP. That the signe of the healthfull crosse was honoured in the first sixe hundred yeares and of those two grosse ignoraunces
of God which forbiddeth worshipping of any image or similitude of any thing 4 When the faith and intent of him that worshippeth the image is good as to worship one God and his Saintes what so euer is done with this mind so that sacrifice be not made to images it can be no idolatrie What faith is that which is contrarie to Gods commaundement And what call you sacrifice if prayers thanksgiuing and prayses bee none which are offered by the people to images namely to our Ladie of Walsingham of Ipswich c. which can bee none other but those idols that bee set vp in those places wee haue also shewed before that the Councel of Nice 2. wil haue sacrifice offered to the image of Christ. 5 Christians must not be considered as weake fraile like the Iewes and Paynims but strong and full of knowledge according to the prophesies and promises They shall all knowe me c. Iere. 31. and he doth them wrong that iudgeth Gods people proue to idolatrie for images were forbidden the Iewes but as the libell of diuorcement was winked at in them O monstruous impudencie that maketh one of the tenne commandements that hath such a seuere threatening annexed vnto it that the Lorde will punish the transgressours of it vnto the thirde and fourth gâ—â—eration like a permission of that whereof there was no commaundement But what so euer was promised of the knowledge and faith of Christe perteyneth not to all that vnworthily beare the name of Christe but onely to perfect and well instructed Christians 6 If the people be weake and apt to idolatrie yet it is the best way to keep them from it to suffer them to haue and honour conueniently the images of honourable persons as God permitted the Iewes to offer â–ª Oxen Calues c. because they would needes offer some external sacrifice As though God learned of them to make his lawes of sacrifices or if that had ben the best way he would not rather haue permitted images then forbidden them 7 Because the people haue not so many sacrifices as the Iewes therfore it is good they haue the remembrances of the martyrs in images whiche sacrificed their owne bodies It is great maruell the Apostles coulde not finde suche a profitable supplie of the Iewish sacrifices by images but onely the sacrifice of Christes death and the spirituall sacrifices of our selues which if we offer diligently we shall finde matter inough to keepe vs exercised that we neede not spend our time in gaping vpon idols 8 Images are not so much permitted to Christians for their weaknesse as for their strength that they may now haue them worship them without committing spiritual fornication as in times past for to haue none is pusil lanimity In deed it is a Popish magnanimity to contemn the coÌ„mandement of God and it were belike no daunger of fornicatioÌ„ to haue a whore to kisse her to lie with her for Popish Christians are strong ynough 9 The text of Iohn 4. that the true worshippers must worship God in spirite and veritie must not be applyed against worshipping of God by images but against idols and bondage of praying after one corporall fashion for godly images leade vs to spirituall deuotion The Diuel they doe But if they did yet not more then the ceremonies of the olde law the abolishing of which our Sauiour Christe in that sentence doeth promise not to set vppoÌ„ a spirituall worship in spirite and trueth but as Maister Sander would beare vs in hand to chaunge the shadowes and ceremonies from such as were instituted by God to as many other ordeined by men and moreouer to worshipping by images which before was altogether forbidden Note also that he calleth them godly images which terme he reproued in Maister Iewell As for the Votaries he carpeth which can abide to see their concubynes after their vowe of chastetie and yet cannot abide to see popish images let them aunswere for themselues if any such keep harlots as for them that are married they shal better defend their marrying out of the scriptures then the Popish Votaries their filthie abhominable liues vnder the hypocriticall title of chastitie Now followeth 12. commodities that come by images 1 We learne something by them that we knewe not before The Prophet Abacuc faith an image can teach nothing but lies Cap. 2. vers 18. 2 They bring vs in remembrance of the thinges that we know Theodotus of Ancira saith such cogitation is vaine and the deceitfull inuention of the deuil 3 They bring vs in remembrance not as by reading and repeating but by the most speedie twinckling of an eye But faith without the which it is impossible to please God commeth by hearing of Gods word Rom. 8. 4 By seeing and knowing we are prouoked to become like them whose images we worship Nay rather we are made like them whom we worship that is without sense and vnderstanding Psal. 115. 5 We are confirmed in our faith perceiuing those things that are painted be so true that they are euerie where set forth and honored Pictoribus atque poetis quidlibet audendi semper fuit aequa potestas Because Painters and Poets haue alwaies had libertie to setforth what they list Let this be a confirmation of Popish faith it shal be none of mine 6 We are kept wel occupied and deliuered from occasion to imagine idle things of our owne fantasie which might cause idolatrie If they be wel occupied that worship God contrarie to his commandement according to their owne idle fantasie 7 We tarie more willingly in the house of God which is so adorned with godly histories The same reason Durande alleadgeth for hanging of Oistriches egges in the churches Dauid desired to dwel in the house of the Lord al the daies of his life wheÌ„ there was neuer an image in it 8 We consider the companie of heauen how maruelous it is for as the holy of holies which did signifie heauen was decked with the images of Angels he meaneth the Cherubims so must our Churches be decked with images of Angels Saintes to be a figure of euerlasting glorie By the same reason I wil proue that the people must neuer come into the Church for the people neuer came into the holy of holies but the Priest only and that but once a yere And seeing Christ is entred into heauen indeede there must be no more figures of heauen whereof actuall possession is all ready taken 9 We pray to Christ and the Saints at the sight of their images You cal vpon them in whom you do not beleeue and therefore you are Infidels and idolaters or if you beleeue in men you are accursed of god Cursed be he that putteth his trust in man Ier. 17. vers 5. 10 We honour God in his saintes and in the signes and monumentes of them You worship you knowe not what but as you list which is will worship condemned by god Col. 3. vers 23. 11 We glorifie God in
praescriptionibus aduersus haereticos which is such as hee saieth that euen religion muste agree to it if with anye reason it will bee credited But in deed it is suche as while Tertulian followed too muche hee fell from the Catholike Church to be an heretike The summe of that saying which M. Rast. hath shamefully gesded falsely translated so that it seemeth he hath not red it in Tertulians booke but in some mans notes that hath ioyned together as it were cantles or patches of Tertulians saying the effecte I saie is this That because some heretikes of his time receiued not all the scriptures and those which they did receiue they receiued not whole but by additions and detractions corruptions and wrong expositions they peruerted them to their purpose his iudgement was that against such heretikes the triall was not to bee made by scriptures by which the victorie should either be none or vncertaine or not sure and therefore in as much as they were not agreed what was scripture and how great was the authoritie thereof he thought that the order of disputinge required that these questions shoulde first be decided Vnto whom the Christian faith pertaineth whose are the scriptures of whom and by whom and when and to whom the learning is deliuered by which men are made Christians For where it shall appeare that the trueth of the Christian learning and faith is there shal be the trueth of the scriptures and of the expositions and of all Christian traditions This is the iudgement of Tertulian But seeinge we receiue all the scriptures Canonicall without addition or detraction yea and for the principal articles of our religion wherein we differ from the papistes we receiue the exposition of the most auncient writers both of the Greeke and Latine Churche not bringinge in any newe doctrine but requiring that the olde doctrine may be restored this rule of Tertulian doth not concerne vs Yet are we able to aunswere to all his demaundes without any taryinge and so as it shall satisfie Tertulian or anye man that vnderstandeth him We say that Christian faith pertaineth to true Christians and that the scriptures are theirs also We say also that the learning by which men are made Christians was deliuered of Christ by his Apostles and Euangelistes in the time of the raigne of Tiberius the Emperour first vnto the Iewes and after vnto the Gentiles making one vniuersall Chruch dispersed ouer the whole worlde And the trueth of this Christian learning and faith thus and then deliuered we do hold and mainteine therefore by Tertullians rule the truth of the scriptures and expositions all Christian traditions are with vs the rather because it cannot be proued that we hold any one article of beliefe but the same is conteined in the manifest wordes of the scriptures by which onely it may be tryed what learning Christ deliuered to his Apostles and they to the churches For seeing the memory of man cānot ascende vnto so many hundreth yeares the certeine remembrance must be had out of Records of writings for so much as no writings are either so auncient or so credible as the holy scriptures the trial must be onely by the scriptures notwithstanding Tertullians opinion as Augustine teacheth in many places of his writings against the Donatistes After this discourse vpon Tertullian he addeth sixe articles more falsely pretending that they are the demaundes of Tertullian but altering them into the manner of a challenge where as I haue both set forth and answered Tertullians demaundes according to his owne words and meaning The first is if we can proue by any sufficient and likely argument that we haue any true Christian faith at all among vs for faith saith hee cleaueth vnto authoritie which they can neuer shewe for themselues c In deede suche faith as cleaueth vnto mennes authoritie wee haue none but suche as cleaueth vnto the worde of God as saint Paule saith faith commeth by hearing of the worde of God which is onely true Christian faith wee haue the whole faith of Christians as we do dayly proue not onely by the auctoritie of scriptures but also by the testimony of aunciēt writers agreeable to the same And because he is so impudent to deny that we haue any true Christian faith at all I demaunde of him why hee doth not then rebaptise those that are baptised of vs seing he is persuaded that neither the minister nor the godfathers whose faith according to their doctrin maketh much fo◠baptisme haue any true Christian faith at all The seconde that the scriptures are deliuered vnto vs that we be the right keepers of them is proued by this argument that we be the church of God vnto whome the scriptures and the custodie of them perteineth That wee are the church of God we proue by this argumēt that we beleeue and teach all that and nothing else but that which God by his holy scriptures hath appointed to be beleeued and taught for Christian faith The thirde we knowe from whome wee haue receiued the gospel not from the Papists Namely frō the doctrine of god and his holy spirite from such ministers as were stirred vp of God and lightened with his spirite according to the scriptures and from the books of the Greekes and Hebrues and not of the papists The fourth we knowe by what successours the gospell came vnto vs from God the authour of it euen from the prophets and Apostles Euangelistes pastours and teachers of the church of all ages florishing in sight of the worlde vntill the comming and tyrany of Antichrist had ouerwhelmed all the worlde with darkenesse by whom they were persecuted and driuen into corners according to the prophecie of Christe in the Apocalipse cap. 12. but yet so as they alwayes continued and testified the trueth oftentimes openly protesting against Antichrist vntill nowe at the length the time being come in which Antichrist must be consumed they are againe brought into the sight of the worlde and the kingdome of Antichrist is made obscure ignominious contemptible The fift we knowe at what time the Gospell was first delyuered vnto the Church of the gentiles namely in the reigne of Tiberius in whose time Christ suffered since which time it hath alwayes continued and shall do to the end of the worlde To the sixt wherein he requireth vs to shew the foundatiō of some Church house communion table or booke c. by which it may bee gathered that a true apostolike religion was within the 600. yeares as void of ornamēts ceremonies reuerence distinction of places and dignities sacraments and solemnities perteining to sacraments as ours is I answere our religion hath all sacraments ornaments ceremonies distinction solemnities reuerence necessarie vnto eternall life and therfore to shewe a monument of a religion voide of these it perteineth not to vs Beside that it is a foolishe and vnreasonable demaund for vs to shewe any such monument remaining aboue 900. yeares when by so often
trueth whereof the Pascall lambe was the figure and shadowe Which trueth was no mysterie newly inuented but practised euer since Moses for not by the fleshe and bloud of the Lambe but by the flesh and bloud of Christ the people were deliuered from death The Lambe was then a sacrament Christe was then and euer shall be the trueth but what neede we more striue wheÌ„ M. Heskins confesseth That the faithfull of the olde Testament did eate the flesh drinke the bloud of Christ spiritually as the Apostle teacheth 1. Cor. 10. They did all eate the same spirituall meate c. And Cyrill saith We haue no newe mysterie but euen the same that hath beene practised since the time of Moses The twentieth Chapter ioyneth Saint Gregorie and Damascen to confirme the same matter In the beginning of this Chapter he doeth honestly confesse that Gregorie was the last of the higher house Damascen the first and chiefest of the lower house he may make him Vantparlar if he will. But neither of theÌ„ haue any thing materiall for his purpose that he alledgeth them nor for the generall purpose of his bill For Gregories wordes are altogether alegoricall therefore cannot be taken in the Grammaticall sense Hom. 22. Pasch All which thinges do bring forth to vs great edifying if they be discussed by mystical or alegoricall interpretation For what the bloud of the lambe is you haue learned not now by hearing but by drinking which bloud is put vpon both the postes when it is dronke not only with the mouth of the body but also with the mouth of the heart For he that doeth so receiue the bloud of his redeemer that he will not as yet followe his passion hath put the bloud on a post Heare what a great thing is there But that he calleth the sacrament of the bloud the bloud of the redeemer speaking alegorically as he calleth it the bloud of the Lamb meaning the olde Paschal whiche doth signifie the bloud of christ Therfore if Maister Heskins will vrge the bloud of the redeemer dronke not only with the mouth of the body but with the mouth of the heart he may likewise vrge the bloud of the lamb if this be a figuratiue speech so is that But Gregorie proceedeth In the night saith he we eate the lambe because we do now receiue the Lordes body in a sacrament when as yet we do not see one anothers conscience Note here that Gregorie doth not say simply we eate the Lords body but we eate the Lordes body in a sacrament or mysterie comparing the night of the Iewish eating with the mysterie of the Lordes body And in neither of both his sayinges affirmeth the lambe to be a figure of the supper which is the purpose of the Chapter As for Damascen his chiefe words are these For it were too long to rehearse all he being but a knight of the lower house If God the word by willing was made man c. can he not make bread his owne body and wine with water his bloud God saide in the beginning let the earth bring forth greene hearbes and vnto this day beeing holpen strengthened by Gods coÌ„mandement the rayne comming it bringeth forth fruits God said this is my body this is my bloud and do ye this in remeÌ„brance of me by his almightie coÌ„mandement it is brought to passe vntill he come In this testimonie which M. Hesk. rehearseth more at large sauing that he nameth the old Passeouer that Christ did celebrate at his last supper there is no mentioÌ„ of any figure that it was of his supper SecoÌ„dly although the time in which Damascen liued was very corrupt yet there is nothing in these wordes whiche may not wel be referred to the spiritual presence of Christs body vnto the faith of the worthie receiuer M. Heskins maketh a needlesse digression of the coÌ„mandement of consecratioÌ„ which shal be granted to him if he wil not frame a new signification of consecration which none of his Calepines Vocabularies nor Dictionaries do acknowledge For to consecrate is to halow or to separat to an holy vse so we grant the bread and wine to be consecrated But the Papistes call consecrating to change the substances or to transubstaÌ„tiat And so neither Chrysostom nor any other learned man did euer vse that word His wordes as M. Heskins citeth theÌ„ Ho. de pro. Iud. be these And now the same Christ is present which did furnish that table he also consecrateth this For it is not man that maketh the thinges set foorth to be the body and bloud of Christ by consecration of the Lordes table but he that was crucified for vs euen Christ Wordes are spoken by the mouth of the priest but they are consecrated by the power and grace of god This is saith he my body By this worde the thinges set foorth are consecrated And as that voyce that said grow ye multiply ye was but once spoken but yet it feeleth alway effect nature working with it vnto generation so that voyce was but once spoken but through all the tables of the Church vnto this day and vntill the comming it giueth strength to the sacrifice In these wordes because M. Heskins bringeth them in for consecration note that Chrysostome affirmeth all consecration vnto the worldes end to be wrought by the voice of Christ once spoken by him selfe This is my body whereas the Papistes affirme consecration to be by the vertue of these words spoken by a priest So that there is great diuersitie betweene their iudgements of consecration The one twentieth Chapter concludeth the matter of the figure of the Pascall lambe by Haymo and Cabâ—sila There is no doubt but in the lower house M. Heskins may finde many that fauour his bill but seeing it is shut out of the higher house I will not trouble my selfe nor the Reader much to examine the voyces of the lower house Which if they should euery one allowe it yet it cannot be an enacted trueth without the consent of the higher house Onely this will I note that Maister Heskins maketh Haymo elder by 500. yeares then such chronicles as I haue read do account him But this thing in this Chapter must not be omitted that he saith that The sacramentaries cannot bring one father teaching the sacrament to be onely a figure And ioyneth issue with the proclaymer that if he can bring any scripture any catholique counsell or any one approued doctor that by expresse and plaine words doth denie the reall presence of Christ in the sacrament then he will giue ouer and subscribe to him Still he chargeth them whom he calleth the sacramentaries to make the sacrament only a figure or a bare signe which is false But for euidence to informe the men that shall go vpon this issue I will alledge first S. Augustine in plaine and expresse wordes denying that which Maister Heskins and the Papistes call the reall presence of Christes body