D. Heskins, D. Sanders, and M. Rastel, accounted (among their faction) three pillers and archpatriarches of the popish synagogue (vtter enemies to the truth of Christes Gospell, and all that syncerely professe the same) ouerthrowne, and detected of their seuerall blasphemous heresies. By D. Fulke, Maister of Pembrooke Hall in Cambridge. Done and directed to the Church of England, and all those which loue the trueth.

* 1.1The twentieth Chapter proceedeth vpon the same text by Saint Hilarie, and Euthymius.

Hilarius is cited Lib. 8. de Trinitat. Que scripta sunt, &c. Let vs reade those thinges that be written,* 1.2 and let vs vnderstande those things that we shall read, & then shal we performe the dutie of perfect faith. Such thinges as we learne of the naturall trueth of Christ in vs, except we learne of him, we learne foolishly and vn∣godly. For he him selfe saith: my flesh is meat in deed, & my bloud is drinke in deede. He that eateth my fleshe and drinketh my bloud abideth in me and I in him. There is no place left to doubt of the trueth of his flesh and bloud. For now by the profession of our Lord himselfe it is verily fleshe and verily bloud. And this beeing taken and dronken, bring this to passe, that Christ is in vs, and we in Christ. Out of these wordes he noteth three thinges. The first, that the text is spoken of the sacrament conteyning the bodie and bloud of Christe, of the veritie whereof there should be no doubt: The second is the corporall recei∣uing of Christ in the sacrament: The third is, that there∣by Christ is in vs and we in him. To the first note, this text is none otherwise spoken of the sacramēt, as we haue often shewed, then as the sacrament is a seale of this eating and drinking of Christes fleshe and bloud which is also without the sacrament. And that we should not doubt of the trueth of his fleshe and bloud, it is true, we confesse he hath true flesh & true bloud, & with the same doeth feede

vs, but that this flesh and bloud is conteined in the sacra∣ment, Hillarie saith not, but Heskins. Neither doeth he speake of any corporall receiuing of Christe in the sa∣crament, which is the second note, but seeing he dwelleth in all them that receiue him (which is the thirde note) there is no place for the corporal receiuing, which the Pa∣pists confesse to be common to the wicked, in whome Christ dwelleth not, nor they in him.

But to proue the corporall receiuing, he hath another place out of the same booke. Si enim verè, &c. For if the WORDE was verily made flesh, and we doe truely eate the worde made flesh in the Lordes meate, how is he not to be thought to abide naturally in vs, which being borne a man hath taken vpon him the nature of our flesh now inseparable, & hath admixed the nature of his flesh, vnto the nature of eternitie, vnder the sacrament of his fleshe to be communicated vnto vs. This with him is a plaine place, and much adoe he maketh about this worde, natu∣rally, by which he meaneth nothing else but truly, for o∣therwise M. Heskins (if he be in his right wittes) wil con∣fesse, that the abiding of Christe in vs, is not naturall nor after a naturall manner, but spirituall, and after a Diuine manner. And although he spake plain ynough of the par∣ticipation of his flesh vnder a sacramēt, yet more euident∣ly in the same booke in these wordes.

Si verè igitur carnem corporis nostri Christus assumpsit, & verè homo ille, qui ex Maria natus fuit, Christus est, nos{que} verè sub mysterio carnem corporis sui sumimus, & per hoc vnum erimus, quia Pater in eo est, & ille in nobis, quomodo voluntatis vnitas asseritur, cum naturalis per sacra∣mentum proprietas perfectae sacramentum sit vnitatis.

If therefore Christe did verily take vpon him the flesh of our bodie, & that man, which was borne of Marie, was verily Christ, and we doe verily receiue the fleshe of his body vnder a mysterie, and thereby shall be one, because the Father is in him and he in vs, howe is the vnitie of will affirmed, when the naturall propertie by a sacrament is a sacrament of perfect vnitie. Here he saith we do ve∣rily eate the flesh of his bodie: but if you aske how? He aunswereth vnder a mysterie, as before he said vnder a sa∣crament.

Therfore to take that absolutely (as M. Heskins doth) which of him is spoken but after a certeine manner as vnder a sacrament, or a mysterie, is a grosse abusing both of the authour and of the readers.

Euthymius is cited In Ioan. Caro mea, &c. My fleshe is meate in deede. It is true meate: or moste conuenient meate, as which nourisheth the soule, which is the moste proper part of man. And likewise of the bloud: or else he saide this, confirming, that he spake not obscurely or parabolically.

I maruel what Maister Heskins gayneth by this place. Forsooth y^t this is no figuratiue speech, but a plain speech, signifying none otherwise then the wordes sound. Well, yet we must not cast away that which Euthymius saide in y^e beginning of the sentence, that it is a meate to nourish the soule, and not for the bodie to receiue, neither recei∣ued, but where it nourisheth the soule. And that ouer∣throweth the corporall manner of eating.

Notes

• * 1.1

  Hesk.
• * 1.2

  Fulke.