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.

The two and twentieth Chapter continueth the exposition of the same text by S. Cyrill, and Dionyse.* 1.1

S. Cyrill is alledged Lib. 4. Cap. 16. in Ioan. Vmbram & fi∣guram nosti, &c.* 1.2 Knowest thou the shadowe and the figure? Learne the very truth of the thing. For my flesh (saith he,) is meate indeed and my bloud is drinke in deede. Againe he maketh a distinction be∣tweene the mystical benediction and manna, the streames of water out of the rocke, and the communication of the holie cuppe, that they should not more esteeme the miracle of manna, but rather re∣ceiue him which is the giuer of the heauenly bread, and of eternall life. For the nourishment of Manna brought not eternall life, but a short remedie of hunger. Therefore it was not the true meate. But the holie bodie of Christ is a meate nourishing vnto immortalitie & eternall life. Also that water out of the rocke easied bodily thirst for a short time, neither brought it any thing beside. Therfore it was not that true drinke: but the bloud of Christ, by which death is vt∣terly ouerthrowen and destroyed, is the true drinke. For it is not the bloud of a man simply, but of him, which being ioyned vnto a natural life, is become life. Because M. Heskins cannot tell what to gather out of this place for his purpose, he taketh vp yes∣terdayes colde ashes, of the authorities cited before, by light of them to wrest this place to his purpose, but all re∣maineth still darke and dyme for his intent. Of the ex∣cellencie of the fleshe and bloud of Christe aboue Manna & the water as they were corporal foode, there is neither doubt nor question, nor yet that the same is eaten in the sacrament of the faithfull, but whether it be eaten corpo∣rally or spiritually is all the question. And Dionyse the Charterhouse Monke, whome he matcheth vndiscretely with Cyrill, denieth also that the body of Christ is recei∣ued corporally in the sacrament. Verè est cibus animae non corporis, quia non visibiliter nec corporaliter sumitur, quamuis ve∣rum corpus sumatur. It is meate in deede, but of the soule not of the bodie, because it is not receiued visibly nor corporally although the very body be receiued. So that the Papistes them selues

do not al agree of the maner of receiuing. In this Chap∣ter beside these two expositors are also cited Augustine & Chrysostome. Augustine in Saint Prosper, to auouch the phrase of formes of bread and wine. Caro eius est quam forma panis opertam in sacramento accipimus: & sanguis eius est, quem sub vini specie & sapore potamus. It is his flesh, which we receiue in the sacrament couered with the fourme of bread, and it is his bloud, which we drinke vnder the kinde and taste of wine. Beside that this collection of Prosper is not to be found in any of Augustines owne workes, I denie the names of For∣ma and Species to be taken for accidentes in that sense the Papistes doe: but for a figure or signification, as by the wordes immediately following it is most manifest, which M. Heskins hath moste lewdly suppressed:

Caro videlicèt carnis: & sanguis sacramentum est sanguinis: carne & sanguine, vtro{que} inuisibili, spirituali, intelligibili, signatur spirituale Domini nostri Iesu Christi corpus palpabile, plenum gratia omnium virtu∣tū & diuina Maiestate. That is, the flesh is a sacrament of y^e flesh, and the bloud is a sacrament of the bloud, by both of them beeing inuisible, spirituall, intelligible, is signi∣fied the spirituall bodie of our Lord Iesus Christe which is palpable, ful of the grace of all vertues, and diuine Ma∣iestie.

In these wordes, he calleth the elementes of bread & wine, flesh and bloud, which are sacramentes of his true glorious & palpable bodie which is in heauen: as it is yet more plaine by that whiche followeth:

Sicut ergo coelestis panis, qui caro Christi est, suo modo vocatur corpus Christi, cum reue∣ra sit sacramentum corporis Christi, illius videlicet quod visibile, quod palpabile, quod mortale in cruce positum est, vocatur{que} ipsa im∣molatio carnis, quae sacerdotis manibus sit, Christi passiō, mors, cruci∣fixio, non rei veritate sed significāte mysterio: sic sacramentum fidei, quod baptismus intelligitur, fides est. As y^t heauēly bread which is the flesh of Christ, after a certeine manner, is called the body of Christ, when in very deede it is y^e sacrament of the bodie of Christ, which beeing visible, which beeing palpable, which beeing mortall, was put on the crosse, & the very offring of his flesh, which is done by the hands of the priest, is called the passion, death, and crucifying of

Christ, not in trueth of the thing, but in a signifying mysterie: so y^e sacrament of faith, which is vnderstood to be baptisme, is faith. In these words he affirmeth, the ele∣ments to be the bodie & bloud of Christ, as the action of the Priest is his passion, death, & crucifying: & as baptis∣me is faith, not in trueth of the thing, but in a signifying mysterie.

Chrysostome is alledged to proue y^t the whole bodie of Christe is in the sacrament. Hom. 24. in 10. ad Cor. 1. Et quando, &c. And when thou seest that thing set foorth, say with thy selfe, for this bodie, I am no more earth and ashes, this bodie being crucified and beaten, was not ouercome by death. This same bodie being bloudied and wounded with a speare, hath sent foorth founteines of bloude and water wholesome to all the world. Here is much a doe, the same bodie is in the sacra∣ment which was crucified. Wee knowe Christ hath no more bodies but euen that one, that was crucifyed, & the same is eaten in the sacrament as in a mysterie, signi∣ficatiuely, as the same Chrysostome in the same place doth testifie. Quid enim appello inquit communicationem?

id ipsium corpus sumus. Quid significat panis? Corpus Christi. Quid autem fiunt qui accipiunt corpus Christi? non multa, sed vnum corpus. For what do I call it (saith he) a participation? We are the verie same bodie. What doth the bread sig∣nifie? the bodie of Christ. What are they made that re∣ceiue the bodie of Christ? not many bodies but one bo∣die. Lo here the breade signifyeth the bodie of Christe, which was crucified.

And the faithfull that receiue it, are made the same bodie of Christ that was crucified, but all this in a mysterie, not carnally or corporally. What rea∣der of Cambridge he girdeth at, that alledged obiectiōs of Duns against the carnall presence, I knowe not. Duns might frame or reherse more arguments against it, then with al his subtilties he could aunswere: but my thinke M. Hesk. should not enuie this practise, when he himselfe hath neuer an argument nor authoritie almost out of the doctors, but such as he hath of other mens gathering, and not of his own reading, as his manifold mistakins do de∣clare, beside wilfull corruptions and falsifications.

Notes

• * 1.1

  Hesk.
• * 1.2

  Fulk.