est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundùm ordinem Melchisedech Euen so Chryste also glorified not him self to be made the high pteist but he that said vnto him c. Thowe arte a preist for euer after the order of Melchisedech And declaring the great benefitte that came by him being the high preist to all beleuers he saieth again Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae appellatus à Deo Pontifex iuxta ordinem Melchisedech And Ibid. he being perfight was the cause of eternall saluacion vnto all them that obeied him and ys called of God an high preist after the ordre of Melchisedech Likewise he calleth him in the VI. chapiter And the wholl VII chap. he occupieth in applieng Melchisedech to Chryst prouing by this prophecie the abrogacion of the preisthead of the lawe and so consequētlie of the lawe yt self Wherfore he saied Yf nowe therfore perfection came by the preistheade Hebr. 7. of the Leuites for vnder that preisthead the people receaued the lawe what neadeth further that an other preist shoulde rise to be called after the ordre of Melchisedech and not after the order of Aaron For yf the preisthead be translated then of necessitie must the lawe be translated also c. For after this maner dothe he testifie Thowe arte a preist for euer after the order of Melchisedech Then the commaundement that went before ys disanulled bycause of weakenesse and vnprofitablenesse And further declaring the excellencie of Chrystes preisthead aboue the preisthead of Aaron he saieth For these preistes were made withoute an othe but this preist with an othe by him that saied to him The Lorde sware and will not repent him Thowe art a preist for euer after the order of Melchisedech Thus as the lawe of nature hath in Melchisedech figured Chryste And the lawe of Moyses by prophecie forespoken yt So hath the lawe of the Gospell as ye haue nowe learned by sainct Paule fullfilled the same and most plainlie and euidentlie proued yt so to be Yf then Chryste be a preist after the order of Melchisedech we must seke what the order of the preistheade of Melchisedech ys and wherin yt consisteth And therbie shall we knowe the preistheade of Chryste wherin yt consisteth Sainct Paule generallie declareth the order of a preist when he saieth Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs Hebr. 5. quae sunt ad Deum vt offerat dona sacrificia pro peccatis Euery high preist that ys taken from amonge men ys ordeined for men in thinges perteining to God to offer giftes and Sacrifices for sinne By whiche description of saincte Paule yt dothe appeare that the order of preisthead standeth in two partes The first he teacheth when he saieth Ordre of preisthead standeth in two partes Pro hominibus constituitur in ijs quae sunt ad Deum He ys ordeined for men in thinges perteining to God Wherby ys ment the preaching to the people and teaching them the lawes of God and ministring the Sacramentes to them as yt was saied vnto Moyses Esto tu populo in ijs quae ad Exod. 18. Deum pertinent vt referas quae dicuntur ad eum ostendasue populo ceremonias ritum colendi viam per quam ingredi debeant opus facere Be thowe vnto the people to Godward that thowe maist bringe the causes vnto God And thowe shalt teache them ordinaunces and lawes and shewe them the waie wherin they must walke and the worke that they must doo The seconde parte of the order of preistheade standeth in offring giftes and sacrifices for the sinnes of the people Then they that be called of God as was Aaron and doo preach and teache one faith of God vnto the people and offer vnto God one maner of sacrifice they be one order of preistheade So that these two must concurre or ells yt ys not a perfight order For Elias the prophet of God and the 3. Reg. 18. preistes of Baall did offer one maner of thinge in sacrifice for they both offred oxen yet they differed in preisthead For Helias was the preist of God the other the preistes of Baall And why was this difference bycause they taught not one faithe in one God Melchisedech and Aaron taught one God and were bothe preistes of Gen. 14. Leuit. 8. Heb 5. God For Melchisedech was the preist of the most high God as the booke of Genesis wittnesseth and Aaron was called of God as the booke of Leuiticus and saincte Paule to the Hebrues testifie And yet they were not of one order of preisthead bycause their sacrifices were not of one maner By this then yt maie be taken for a trueth that Chryst not being a preist after the order of Aaron but after the order of Melchidech whiche two orders differed not in faith but in maner of sacrifice ys so called a preist after the order of Melchisedech for the maner of the sacrifice For he must agree with Melchisedech in that thing that maketh the difference betwixt the order of Aaron and the order of Melchisedech and that was and ys in the maner of sacrifice For Aaron offred in blood the other in bread and wine But here the Aduersarie will saie that Chryst ys not likened to Melchisedech for anie sacrifice by all the processe of saincte Paule But for Obiection that Melchisedech was Rex Salem kinge of Salem and withall the preist of God and for that he was with oute Father withoute Mother hauing neither beginning of daies nor ending in these pointes he ys the figure of Chryste who ys both king and preist hauing no Father in earth nor mother in heauen neither as concerning his Godhead anie beginning and as touching his Godhead and Manhead no endinge And so ys he a preist for euer To this I saie that the thing that saincte Paule principallie intended ys to be considered And then yt shall easilie be perceaued why he did not Principall entent of S. Paule in his epist to the Hebrues make rehersall of the maner of the sacrifice of Melchisedech nor mencion of the doing of the same in Chryste The principall entent of saincte Paule in this place was to proue and make manifest the excellencie of Chryst and his preisthead aboue Aaron and his preisthead Whiche excellencie in nothing more appeared then in that that Chryst was an euerlasting preist and his preisthead euerlasting and not in the maner of sacrifice For yf he had alleaged that Melchisedech did sacrifice in bread and wine The Hebrues wolde quickly haue saied that their sacrifices in that respecte moche excelled and had a moche more gloriouse shewe and cowntenance then the sacrifice of Melchisedech being but bread and wine And therfor saincte Paule omitted to make mencion VVhie S. Paule spake nothing of she sacrifice of Melchisedech in his epist
THE PARLIAMENT OF CHRYSTE AVOVCHING AND DECLARING THE ENACted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament and of other articles concerning the same impugned in a wicked sermon by M. Iuell Collected and sethfurth by THOMAS HESKYNS Doctour of dyuinitie Wherin the reader shall fynde all the scripturs coÌ„monlie alleaged oute of the newe Testament touching the B. Sacrament and some of the olde Testament plainlie and truely expownded by a nombre of holie learned Fathers and Doctours ECCLESIAST VIII NON te praetereat narratio seniorum ipsi enim didicerunt à patribus suis Quoniam ab ipsis disces intellectum in tempore necessitatis dare responsum Go not from the doctryne of the elders for they haue learned of their fathers For of them thowe shalt learn vnderstanding so that thowe maist make answer in tyme of nede AVGVST LIB 1. de moribus Eccle. CAP. XXV AVDITE doctos catholicae Ecclesiae viros tanta pace animi eo voto quo ego vos audiui Heare ye the learned men of the catholique Churche with as quiet a mynde and with soche desyre as I haue heard yowe SCRVTAMINI Imprinted in Antvverpe At the golden Angell by VVilliam Silvius prynter to the Kynges Maiestie M.D.LXVI VVith Priuilege THE NAMES OF SOCHE AVTHOVRS AS BE ALLEAGED IN THIS BOOKE OF THE PARLIAment of Chryste placed as yt vvere in tvvo houses that ys to vvitte soche as vvere before a thousand years or verie neer in the higher house soche as vvere since in the lovver house Iesus Christus Apost Euangelist Ioannes Marcus Paulus Mattheus Lucas Andreas Latines of the higher house Clemens Alexander Sixtus Pius Soter Tertullianus Fabianus Cyprianus Siluester Iuuencus Hilarius Optatus Ambrosius Hieronimus Augustinus Primasius Vincentius lirinen Sedulius Leo primus Hilarius PP Cassiodorus Gregorius Isidorus Grecians of the higher house Martialis Abdias Anacletus Ignatius Dionysius Arcop Telesphorus Iustinus Irenaeus Origenes Eusebius Caesarien Athanasius Eusebius emis Basilius Gregorius Niss Gregorius Nazian Efrem Isichius Chrysostomus Theophilus Alexan. Amphilochius Didymus Proclus Cyrillus Euthymius Theodoretus Latines of the lower house Beda Haymo Remigius Paschasius Lanfrancus Algerus Guitmundus Anselmus Hugo de S. vict Rupertus Bernardus Petrus Clu. Innocentius 3 Thomas de Aqui. Nicolaus lyra Hugo Cardinalis Holkot Roffensis Titelmannus Grecians of the lower house Damascenus Theophilactus Occumenius Nicolaus Methonen Nicolaus Cabisila Germanus Bessario THE PARLIAMENT OF CHRISTE VPON the matter of the B. Sacrament 1 Figured Exod. 16. 2 Prophecied Malach. 1. 3 Promised Joan. 6 4 Jnstituted Math. 25 5 Practized Jac in Miss 6 Reserued â—…in epist â—… 7 Continued â— Cor. 11 8 Adoreâ—… Priuilegium REgiae Maiestatis diplomate permissum est Thomae Heskins S. Theologiae professori vti per aliquem TypographoruÌ„ in hisce omnibus ditionis suae Regionibus admissorum imprimendum curet librum inscriptum The Parliament of Chryste auouching and declaring c. Inhibitumue alijs omnibus intra eandem ditionem ne ante triennium proximum absque ipsius Thomae licentia imprimant aut alibi impressum diuendant sub poena in eodem diplomate expressa Datum Bruxellae 7. Iulij 1565. Subsign Burgeois Facuwez TO M. IO. IVELL THOMAS HESKINS VVISHETH GRACE AND RESTITVcion of faith DETESTING your heresie yet louing your person and therfor wishing your reformacioÌ„ and correctioÌ„ I haue M. Iuell coÌ„pilled this booke wherbie as I trust the vanitie of your bragge ys and shal be disclosed and perceaued so do I wish that by the same both yowe and soch as haue erred maie be reduced from your foule errour and all the people of my natiue contrie for whose cause especialie I haue takeÌ„ these labours so staied in faith that by your manifold vntrueths they be not seduced Yow haue not onelie enwrapped your self in errour but also to maintein the same coÌ„mitted three heinouse offences One is the abuse and conteÌ„pt of the authoritie aÌ„d doctrine of the holie Fathers of the primitiue aÌ„d auncieÌ„t Church Those Fathers youe do not onelie truncatelie alleage aÌ„d with craftie sleight abuse aÌ„d falsifie but also although yowe euideÌ„tlie see theÌ„ impugning your doctrine and heresie yet without all regard of their great learning aÌ„d authoritie of their perpetual coÌ„sent aÌ„d agreement of their reuereÌ„d antiquitie of their famouse holinesse yowe runne stil in the race of your deuised inuencion and phantasie vtterlie coÌ„teÌ„ning whatsoeuer hath ben by theÌ„ saied or doen contrarie to your blinde affection and wicked opinion Now to vse to yowe the woords of the holie Father Leo to Eutyches Quid iniquius quam impia supene sapientioribus doctoribusue non credere What ys more wicked then to haue vngodlie opinions and not to beleue theÌ„ that be wises and better learned Decet enim sequi patres nostros nec coÌ„mutare definitioneÌ„ eoruÌ„ perpetud quorli regulaÌ„ secundùm sacras scripturas esse didicimus Yt becometh vs saieth Flauianus to folowe our Fathers and not to chaunge their perpetuall definition whose rule we haue learned to be according to the scripturs But yow staied not here Yt was not enough for yow to coÌ„teÌ„ne or abusethe perpetuall definitioÌ„ of the Fathers but youe proceaded to the second offeÌ„ce eueÌ„ to mocke aÌ„d skorn the learned aÌ„d holie Fathers of Chrysts Church not onelie theÌ„ of the later daies but soch as liued a thousand years agon wherof some were famouse for their learning some so constant in their faith and perfect in life that of the vniuersal Church thei haue beÌ„ hitherto aÌ„d yet be reputed aÌ„d esteemed blessed Saincts Soch I saie as God hath exalted to his glorie soch as in heaueÌ„ be honourable soch haue yow in earth dishonoured yea mockt aÌ„d skorned aÌ„d as moch as in yow laie made despicable to the worlde Thus haue yow vsed or raither abused S. Siluester who liued in the time of CoÌ„staÌ„tine the great a maÌ„right vertueouse aÌ„d holie aÌ„d so reported in al good histories as yourself know aÌ„d so esteemed aÌ„d reuereÌ„ced of the whol Church Thus haue yow vsed S. Isidore a maÌ„ of great fame aÌ„d an holie bishoppe in the time of S. Gregorie Thus haue you vsed InnoceÌ„tius the third Thomas de Aquino aÌ„d Roffensis all meÌ„ of singular vertue aÌ„d in learning not inferiour to yowe I am sure but a great waie befor yow wherfor no soch as yow aught to deride and mock As for the Bishoppe of Rochester who both learnedlie aÌ„d godlie wrote against both Luther and OecolaÌ„p his works stand yet vntouched but of your mock not able to be impugned by any LutheraÌ„ OecolaÌ„padiaÌ„ Caluinist or otherlike for of which sect yow be I think yow disclose not In this your mockrie yow are the right imitatour of Porphirius the enemie of all chrystianitie For he as Euseb aÌ„d Niceph. wittnesse derided the EuaÌ„gelists aÌ„d Apostles the writers of the scripturs yow deride the holie Bishops aÌ„d saincts their successours writers vpoÌ„ the script He coÌ„teÌ„ned the
example of godlie liuing that God bothe in his pastours and people maie be glorified As cōcerning the second that the scriptures haue doubtes and difficulties Scriptures ful of doubres Yt appeareth by the expresse woorde of God when he saieth Yf ther rise a matter to hard for thee in iudgemēt c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficiētlie treacted of and proued yt ys enough here nowe to haue touched yt and so to passe to the third Which ys that the people must be taught and learn the lawes of god of the preistes Which thīg ys so manifestlie declared ād in so plain woordes Doubtes in the lawe of God must be dissolued by the preistes opened in the scriptures alleaged that I shal not nede to make any further declaraciō therof forasmuche as yt ys plainlie ther saied that the doubtes of the people in the lawe of God must be dissolued bi the preistes to whose sentēce and iudgemēt they must in any wise stande and not decline frō yt neither on the right hand nor on the left and that on the pain of deathe In the which saing of God yt ys euidēt howe moche God wolde that the determinaciō of his church in the doubtes of his lawe should be estemed ād reuerēced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and contēned and gods ordre and cōmaūdemēt neclected his holie faith and religion infringed and violated yt ys more with Sithes and teares to be lamented then beinge so manifest as yt ys nedefull to be opened and declared Of whose mouthe the people should learn the lawe AlmightieGod by his prophete Malachie telleth Likewise that of the preistes the people should aske People must learn of the preistes the lawe God by the Prophete Aggaeus cōmaundeth Who shoulde teach the people the newe Testamēt he also prescribeth Appointing some Apostles some Prophetes some Doctours or teachers who to theise offices are appointed to rule and instruct the people In ijs quae ad Deū pertinēt in those thinges that appertein to God But nowe al this ordre ys inuerted in manie places The people teache the preistes and not the preistes the people The people dissolue the doubts of the lawe the preistes not being asked for The people God his ordre inuerted speake the preistes holde their peace The people make lawes in religion the preistes are cōpelled to obeie The people take in hande the thinges that appertain to God the preistes are put to scilence A moch like state we finde in the time of Moyses emōge the children of Israel in the time when Moyses was in the moūt with God For they perceiuing him to be lōg absent and thinking that he wolde no more come they began to take the rule vpō thēselues And wheras Aarō before cōmaūded and taught thē the religiō of the true God nowe they taking the rule and inuerting the ordre cōmaunded Aaron and taught him soche Religion as lyked them of a false God When the people sawe saieth the booke of Exodus that yt was long er Moyses came downe oute of the Mountain they gathered themselfes togeather Exod 32. vnto Aaron and saied vnto him Vppe make vs Gods to go before vs. For of this Moises the felowe that brought vs oute of the lande of Aegypte we wote not what ys become Hereby maie yt be perceiued what religion shall be when the ordre that God appointed being broken they will teache and commaunde which in matters to godwarde shoulde be taught and commaunded But with all yt ys to be remembred that for this wickednes the wrathe of God waxed hote against the people and notwithstanding that ther was immediatelie Plaguesfor breaking Gods appoincted ordre in religiō and mynisterie a greate slaughter of the people aboute the nōbre of three thousand and that Moyses made intercession to God for the people Yet allmightie God in the ende saied Neuer the latter in the daie when I viset I will viset their sinne vpon them and the Lorde plagued the people bicause of the calfe whiche Aaron made Wherfore seinge that the moche like trangression ys committed emonge the Chrystian people yt ys to be feared that the wrathe of God will waxe hote against vs. But God graūte vs a Moyses that by earnest intercessiō maie yet mittigate the plague of God that shall come for this wickednesse The plague I feare me will be sore vpon Corah Dathan and Abiron and vpon the capitanes of the multitude whiche be the great and famouse mē in the Num. 16. congregacion which haue gathered thē selues together against Moyses and Aaron and cā not contēt thē selues with soche ordre as God hath put in his Church and which by hys pleasure hath so long continued But yet they come to Moyses and Aaron and saie ye make muche to doo seing all the multitude are holie euery one of them and the Lorde ys emonge them Whieheaue ye your selues vppe aboue the Congregacion of the Lorde I must staie my hand I shall ells be to tediouse to the reader in this matter in the whiche I thought not to haue writtē the fourth parte of that that ys written and for expedicion leaue vnto him to reade the strory in the booke of Nombres and so further to consider yt And wher ther be manie stories declaring the displeasures of God to haue commed vppon the people bicause they wolde not submitte them selues to the ordeinaunce of him and his ministres but wolde vsurpe vpon them both Yet I will speake but of one in the first booke of the kinges which ys that where God appointed Samuel his beloued and holie Prophet to be the ruler of the people they being a stiffnecked and disobedient people to gods 1. Reg. 8. ordre so long before vsed al the elders gathered themselues together and came to Samuel and saied vnto him Beholde thowe arte olde and thy Sonnes walke not in thy waies Nowe therfore make vs a king to iudge vs as al other nacions haue See their phantasticall prouidence and therwith their disobediēce They take in hande to prouide for their common wealth as though God coulde not prouide them as good a ruler after Samuel as he did in prouiding of Samuel And therfore the ruler whiche God appointed reiected make vs saie they a kinge But what saied Almightie God to Samuel Heare the voice of the people for they haue not cast thee awaye but me that I shoulde not reign ouer them 1. Reg. 12. And after that they had a kinge Samuel to cause them to vnderstand that their offence was great saied I will call vnto the Lorde and he shall send thunder and rain that ye maie perceaue and see howe that yower wickednesse ys great which ye haue doen in thee seight of the Lorde in asking yowe a king And they saied Praye for vs thy seruauntes vnto the Lorde thy God that
graciouse presence maketh heauen wher yt pleaseth the same graciouslie to be Yf this place of Chrysostome with the notes of the same be diligentlie weighed yt shall easelie appeare to the reader how vain the glose of Cantorburie Crāmer his glose vpon Chrysostome Li. 4. ca. 8. vpon this and all the like saings of Chrysostom ys wherin of hys absolute authoritie without proofe he saieth that wher Chrysostome saieth that we see Chryst with our eyes we touche him with oure handes we receaue him with our mouthes be not to be vnderstanded of the verie flesh and blood of Chryste but of the bread and wine whiche be the signes of them But for that this glose confowndeth the texte yt ys to be reiected for the woordes of Chrysostom can not beare yt For he saieth not that thowe seist bread and wine but the kinges bodie whiche ys in heauē which ys now sett furthe before thee in earth to be seen Yf we shoulde aske of Chrysostome what we do see in the Sacrament here vpon earth he aunswereth the kinges bodie Yf ye aske again which kinges What ys seen in the Sacrament bodie He answereth the Kinges bodie whiche ys in heauen Yf ye proceade asking where do we see yt he aunswereth before thee So that he maketh no mencion of bread or wine Wherfore I wolde knowe what warrant this Crāmer gloseth withoute warrant man had to geue soche a glose to Chrysostome Yf Chrysostome ment as this man gloseth straunge yt ys that he wolde speake so plain contrary to his mening as to saie yt ys the kinges bodie and ment yt was not Yf the Aduersarie saie the bodie of Chryst cānot be seē No more saie I cā the substance of mā be seen And yet wesaie we see soche a man when we see but the outward accidentes of man we saie we see the king when we see no Obiection Answer parte of him but the garment that he hath vpon him and so of other thinkes when we see ther outwarde formes and consider ther substance we saie Cap. 62. Anignorāt obiection of the Aduersaries and that truly we see the thing But I will speake of this more in the second booke But here the Aduersarie will further obiecte and saie Yf that thing be in the Sacrament that ys woorthie of most high honour as Chrysostom saieth and one parte of that high honour ys to be sacrificed vnto Then Chryste ys not in the Sacrament For as your selues saie Chryst ys your sacrifice Who being in the Sacrament ye offer vnto that thing that ys in the Sacrament And so foloweth this absurditie that the Sacrifice and he to whome the Sacrifice ys offred ys all one This obiection conuinceth the obiectour of ignorance of the faith of the church or ells of malice against the receaued faith of the same For yf he had The answere either red what S. Augustine writeth in this matter or yf he haue red yt he wolde not arrogantly and maliciouslie contemne the same he wolde either not thus obiecte or sooen be by sainct Augustine satisfied To aunswer this thus saieth he Christus vnus manet cum illo cui offert vnum se facit cum illis pro Li. 4. de trini ca. 14 quibus ipse se offert vnus est cum illis qui offerunt vnum cum illo quod offertur Chryste saieth he abideth one with him to whome he offreth and he maketh him self one with them for whom he dothe offer and he ys one with them which do offer and one with that that ys offred Thus S. Augustine Weighe with me gētle Reader eche parte of this sentēce First he saieth Christ doth both offre and ys offred vnto that Chryste abideth one with him to whom he offreth In whiche sainge note that Chryste dothe both offer and ys also he to whome he offreth For Cbryste as man offreth hys owne bodie in sacrifice to him self as God Et tamen Deus homo vnus est Christus as saieth Athanasius And yet God and man ys one Chryste Wherby ys aunswered in fewe woordes the obiection of the Aduersarie In Simbolo For Chryste ys bothe he to whome the sacrifice ys made And he him self also ys the Sacrifice yt self that ys made as the latter parte of sainct Augustines sainge dothe shewe Et vnum est cum illo quod offertur He ys one withyt that ys offred In the whiche saing yow maie perceaue that Chryst ys the preist that offreth he ys the Sacrifice that ys offred and he ys he to whome the sacrifice ys offred Obiectiō Perchance the Aduersarie who seketh by all meanes to impugne And therbie to flee from the truth and his saluacion will saie that sainct Augustin speaketh this of the Sacrifice offred vpon the Crosse and not of the Sacrifice offred in the Masse Answer In case yt so were yet the former maliciouse obiection of him ys not onelie perceaued but also soluted For in dede Chryst making his sacrifice vpon the crosse was bothe the preist the sacrifice and also he to whom the sacrifice was made And therfor falleth that argument that shoulde proue that Chryst ys not in the Sacrament bicause he was the sacrifice that was offred to him self in the Sacrament who as Chrysostome saied ys most woorthie of the highest honoure But that this was spoken of the Sacrifice offred in the Masse the selfe same sentence of sainct Augustin shall declare and proue For first yt ys manifest that no man did offer Chryst vpon the Crosse in consideracion of a sacrifice but he himself But here sainct Augustine speaketh not onelie of the sacrifice of Chryst by him self but by other also as yt ys euident when he saieth Et vnus est cum illis qui offerunt And he ys one withe them that doo offer Now ioining the whol sētēce together ād not taking yt trūcatelie or by peice meall as heretikes doo to maintein there heresies and to deceaue the simple wher ys ther any sacrifice the which ys offred of manie with the which and them that offer and with the Sacrifice offred and with him to whom yt ys offred Chryst ys one but in the Sacrifice of the Masse in the which the Churche being they that doo offer which Churche ys the bodie of Chryst and Chryste beinge the heade of the same bodie be one with yt And therfore Christ is offered of his Church and the Churche of Christ when the Churche dothe offer that sacrifice Chryste as one with yt offreth also And so by this wonderfull connexion of the head and the bodie yt cometh to passe that bothe the Churche ys offred by Chryste and Chryst by the Churche as saincte Augustin doth saie Sacerdos ipse est ipse offerens ipse oblatio Cuius rei sacramentum quotidianum voluit esse Ecclesiae sacrificium cum ipsius corporis ipse sit caput ipsius capitis ipsa sit corpus tam ipsa per
drinke in the remembrance of me What should they eate That that he tooke vnto them what did he take vnto them The Euangelists do testifie Take eate this my bodie They shoulde drinke in the remēbrance of him What shoulde they drinke ▪ That also that he did take them What did he take them The Euangelists likewise declare Drinke ye all of this saieth Chryste for this ys my blood of the newe testament c. Here be the woordes of the institucion Here ys instituted that the bodie and bloode of Chryste should be receaued in By Chrysts institucion we shoulde receaue his bodie and bloode in 〈◊〉 c. the remembrance of his passion and death that bread and wine shoulde be so receaued here ys not one title Chryste saied not eate this bread and drinke this wine in my remembrance Wher then be we commaunded to receaue the creaturs of bread and wine according to the institucion of Chryste yf yt be not commaunded here As touching the institucion of Chryste yt ys at the full treacted of in the second booke wher be produced xii cooples of the higher house of Chrystes Parliament and vi cooples of the lower house of the which a great nombre declare the verie substance of Chrystes bodie and blood to be verilie dispensed and geuen in the Blessed Sacrament The newe church chargeth Chryst with an vntrueth and a good nombre of them denie the same Sacrament to be a figure onelie Yf yt be not a figure then ys yt not bread and wine Yf yt be not then we eate not bread and wine as they saie according to Chrysts institucion Beholde thē the impudencie of these mē see their notable vntrueth that fear not before mē onelie which in so weightie a matter were to moche but also as yt were euen to the face of God to make a stoute lie against his onelie begotten sonne charging him with that that they be not hable to prooue But that this their vntrueth wher with they charge our Sauiour Chryst maie more fullie appeare and the trueth of the catholique Churche clerelie be seen ye shall not onelie when ye come to the next chapter note what ys doen according to Chrysts institucion but also here the practise of the Apostolique and primitiue Churche shall teache yowe what Chryste instituted to be receaued for the remembrance of his death S. Iames praied thus in his Masse Misericors Deus dignum me fac gratia tua vt citra condemnationem particeps fiam sancti corporis preciosi sanguinis in remissionem peccatorum c. O mercifull God make me by thie grace wourthie that withoute my condemnacion I maie be made partaker of thie holie bodie and preciouse blood to the remission of sinnes S. Basill thus Nullum nostrum ad iudicium aut condemnationem facias accipere sanctum corpus sanguinem Christi tui Make none of vs to iudgement or condemnacion to receaue the holie bodie and bloode of thie Chryste S. Chrysostom praied thus dignare potenti manu tua tribuere nobis immaculatum corpus tuum preciosum sanguinem per nos omni populo Vouchsafe with thy mightie hand to giue vnto vs thie vndifiled bodie and thie preciouse blood and by vs to all the people Thus they Yt ys not to be doubted but that all these and the Churche that they liued in receaued the sacrament according to Chrystes institucion But these creaturs of beead and wine omitted they shewe thē felues by expresse woordes to receaue the bodie and bloode of Chryste Wherfor Chrysts instituciō ys to receaue his bodie and blood and not the creaturs of bread and wine And that they speake not of the spirituall bodie onelie but of the reall bodie in the blessed Sacramēt two thinges in these fathers prooue yt in uinciblie The one ys in S. Iames and S. Basill They both desire that thoy not to cōdēnaciō maie receaue the holie bodie ād preciouse blood of Chryst That 〈…〉 bodie thē ys here receaued that maie be receaued both to saluaciō and damnacion The spirituall bodie can be receaued but to saluacion the reall bodie both to saluacion and damnacion wherfor they receaue the reall bodie of Chryste that maie be receaued to condemnacion The other ys in Chrysostom who desiereth Chryste that he wold vouchsafe both to imparte vnto him his bodie and blood and also by him and the preists to the people Wher vpon we maie thus reason That bodie was receaued of Chrysostom and the preistes which by them also might be deliuered to the people But thereall bodie of Chryste and not the spirituall might by them be deliuered to the people Wherfore Chrysostom and the preists receaued the reall bodie of Chryste That the spirituall bodie of Chryste or Chryste spirituallie cā not by the preists be deliuered to the people yt ys so manifest that yt nedeth no probacion yt standeth thē certē and sure that Chrysostome receaued the verie reall bodie of Chryste To conclude then this disputacion vpon the principall part of that that here ys intended S. Iames S. Basill S. Chrysostom receaued that that was according to Chrysts institucion to be receaued in the remembrance of his death But they receaued not the creaturs of bread and wine but the verie reall bodie of Chryste Wherfor they receaued according to Chrysts institucion his verie reall bodie in the remembrance of his passion and death Yt ys euident then that yt ys not Chrysts institucion to receaue the creaturs of bread and wine in the remembrance of his death wherfor we maie conclude that the pretensed praier of the lare erected Churche hath a foule and a wicked vntrueth in yt and for the maintenance of an abhominable heresie doth vntruely report and saie of our Sauiour Chryste and that not onelie Of intēciō of the newe ministres to the world but euen as yt were to the face of God Nowe remaineth the last thing appointed here in this chapter to be spoken of which ys the intencion and faith of the ministers of this newe Churche in the whiche a sewe woordes maie and shall suffice The intencion and faith of this Church ys not onelie perceaued by their cōmon professiō Two sortes of ministres of the Communion but also by this their praier Their common profession denieth the presence of Chrysts bodie in the Sacrament their praier confirmeth the same For desiering to receaue the creaturs of bread and wine they exclude the bodie and blood of Chryste into whose substance as Euseb Emis saieth the inuisible creaturs are turned Vnderstand that in this newe fownded Church be two sorts of ministres that doo minister this Communion One sorte ys of preists whiche lausullie consecrated in the catholique Churche haue fallen to heresie who although they haue authoritie by their holie orders to consecrate the bodie and bloode of Chryste yet nowe hauing neither right intencion nor faith of the catholique Churche they consecrate not The other sort ys