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 fourth Chapter beginneth a further proofe of the former master by S. Cyprian, and Euthymius.

For proof of the two breads, & that the text, The bread which I will giue is my flesh, &c. is ment of y^e sacrament, Cyprian is alledged, although y^e place be not quoted, but it is in y^e sermon vpō y^e Lords prayer in these words: Panis vitae Christus est. &c. Christ is the bread of life, and he is not the bread of all men, but our bread: And as we say our father, because he is the father of thē that vnderstand, & beleeue, so we call it our bread, because Christ is our bread, which touche his body. And this bread, we pray to be giuen vs daily, least we that are in Christe, and daily receiue the Eucharistie to the meate of health, some greeuous offence comming betweene, while beeing separated, and not commu∣nicating, we be forbidden from that heauenly bread, we be separated from the body of Christ, he himselfe openly saying and warning: I am the bread of life, which came downe from heauen, if any man shall eate of this bread, he shall liue for euer, and the bread which I will giue, is my flesh for the life of the worlde. Howsoeuer M. Hesk. would falsly gather out of this place, Cyprian ma∣keth not two breades, but one bread of life, Christ God & man, as for y^e two respects of his Godhead, & manhoode,

that he prateth of, cannot make Christ to be two breads, but one true foode of our soules. And that Cyprian doth apply this text to the sacrament only, it is utterly false, (in that he saith:) we must pray for this daily bread Christ, to feede vs, although for some greeuous offence, we be re∣strained from the sacrament, as is also euident by these words that follow.

Quando ergo dicit in aeternum viuere, si quis ederit de tius pane, vt manifestum est cos vinera, qui corpus eius 〈◊〉〈◊〉, & Eucharistitum ••••re cōmunicationis accipiunt: ita contrae timendū est & erandum, ne dam quis abstentus separatur a Christi corpore, procul remaneat a salute, comminante ipso & dicente: Nist ederitis carnem f••ij hominis, & biberi••is sanguinem eius, non ha∣bebitis vitam in vobis. Et ideo panem nostrium, id est, Christum dari nobis quo••idie petimus, vt qui in Christo manemus & vinimus, a sanctificatione & corpore eius non recedamus. Therefore when he saith, that he liueth for euer, whosoeuer shal eate of his bread, as it is manifest that they do liue, which touch or come neare, vnto his body, and by the right of commu∣nication receiue the sacrament of thankesgiuing: so con∣trariwise, it is to be feared, and to be prayed for, lest while any being sequestred, is separated from y^e body of Christe, he remaine farre from health, he himselfe threatening & saying: except ye shal eate the fleshe of the sonne of man, and drinke his bloud, you shall haue no life in you. And therefore we pray daily, that our bread, y^t is to say, Christ may be giuen to vs daily, that we which remaine & liue in Christ, go not away from sanctification, and his bodie. In these wordes, as in the former, Cyprian directly refer∣reth that text to our spirituall communication with the body of Christ, by right of which communication, we re∣ceiue the sacrament thereof.

And this participation of Christ he calleth Contingere & attingere corpus Christi, & not to touch his body with our teeth or mouth in y^t sacramēt as M. Heskins dreameth. Here followeth Euthymius, of whose antiquitie we haue spoken in the first booke. Ne∣uerthelesse we wil examine his saying, which is this In 6. Ioan. Duobus modis, &c. Christ is saide to be bread two wayes, that is after his godhead, and after his manhood, therefore when he

had taught the manner, which is after his godhead, now doeth he al∣so teach the manner, which is after his manhoode. For he did not say, which I do giue, but which I will giue, for he would giue it in his last supper, when thankes being giuen, he tooke bread, and brake it, and gaue it to his disciples and saide: take, eate, this is my body. M. Heskins maruelleth that the aduersaries cheekes waxe not redd for shame, to see so plaine a sentence against them. But if we knew not that Maister Heskins had beene as impudent as a frier, we might maruell, that he was not ashamed, first to alledge Euthymius, as a writer within 6. hundreth yeares after Christ, who liued about the yeare of our Lorde 1180. And secondly to make two breads of that which Euthymius saith, to be one bread after two manners. Finally, although Euthymius referred this text to the sacrament, yet saith he nothing for the carnall pre∣sence, in as much as it is manifest, that Christ spake there of a spiritual communication of his fleshe, or else all in∣fantes are damned that receiue not the sacrament.

Notes

• Hesk.
• Fulk.