neuer was Of the wicked Paull saith hee that eateth this breade and drinketh of this cuppe vnworthely eateth and drinketh his owne damnation He saith not hee that eateth the bodie drinketh the bloode of Christ vnworthely And heare I dare lay my heade which I will not giue for the popes heade and his triple Crowne too that all the Schooles in Roome and Remes shall neuer proue be the Scripture that the body of Christ can be eaten vnworthely Howe oft doth hee promise himselfe in Iohn eternall life sumtime to him that eateth his flesh sometime to him that beleeueth Whereof it is manifest that none eateth his flesh vnworthely seeing that all that eateth of it shal haue eternal life This besides the place quoted be Lumbard that worthy Fatder August in Iohn tract 26. striketh dead Sacramentum quibusdam ad vitam quibusdam ad mortem sumitur res vero cuâ—us est sacramentum omnibus ad vitani nulli ad mortem That is some receaueth the sacrament to life some to death but that whereof it is the sacrament bringeth life to all death to none Seuenthly in the fore cited wordes of Paull He that â—ateth of this breade and drinketh of this cuppe vnworthelie eaâ—eth and drinketh his owne damnation We find this argument The elements in the Sacraments remaine that which Paull be the spirit of God doth call chem But Paull be the spirit of god doth cal them bread and wine and that after the consecration or else they coulde not bee receaued vnworthely nor drawe on so heauy a iudgment as to be guilty of the Lords body and blood Ergo the elements in the Sacrament remaineth breade and wine and are not changed into the naturall bodie and blood of Christ. Heare the base shift that the Apostle vseth the names which they seeme for the names which they are will not houlde for that were to feede the errour of the fenses and to brangle the foundation of faith which thing bee farre from this Apostle who trauâ—lled so faithfullye and discreit ye 〈◊〉 Apostleshipe Heare thou hast seauen argumentes gentle reader thâ— weakest of all which if wee hade no more were sufficient to beare out this cause with greater probability then any that our aduersarie hath to the contrary The firste thirde fifth and sixth concludeth the negatiue that the breade and wine are not the reale and essentiall bodie of our Sauiour The second proueth that they are types anâ— figures of Christ exhibited for the ransome of our sinnes The fourth and seuenth that the bread and wine remaineth in their owne natures and are not transubstantâ—aâ—ted as the Church of Rome laboureth â—o earnestly to bring the worlde to beleeue And so of these seuen arguments four erefutes the aduersarie and three confirmes the truthe Nowe that the Church maintained this truth as she receaued it from Christ and his Apostles for more then fiue hundreth years after Christ I wil proue bee the the testimonies of the fathers who liued and taught the Church in that age And heare I woulde praye the reader not to mistake me I alleadge not these testimonies to confirme this truth as not sufficiently proued already or to ad more authoritie to the testimonies of the scripture for we acknowledge the authoritie of the word of God to haue that Maiestie that if all the world did say against it yet it remained the certaine trueth of the eternall God who is trueth it selfe and can not lye And wee greatly lament the miserie of this age wherein there is so many fouÌ„d and of them some who knew the truth to oppose them selues against so manifest a light But seeing bee the peruersnes of man and malice of the deuill it is controuerted in my simple iudgment the consent of the Church is no small inducement to indifferentmen and a great slap in the aduersaries saill who beares the world in hand that they saill before the wind and that all the fathers of the primitiue Church doth rowe in their bardge Which confident assertion how false it is I hope with gods good help to make it manifest and to proue be their owne wordes that none of the fathers did euer know that transubstantiated monster which was whelped in the counsell of Rome fiue hundreth yeares after them and after that fostered in the bosome of that Church To beginne Tertullian who liued in the yeare two hundreth saieth of the eating of Christ in the Sacrament Auditu deuoâ—andus est intellectu ruminandus et fide digerendus That is bee hearing he is to bee eaten be vnderstanding chawed bee faith digested Chrysostom teacheth the same Magnus iâ—â—e panis qui replet mentem non ventrem This is the great bread which filles the minde and not the bellie And August Quid dentem et ventrem paraâ— crede et manducasti Why preparest thou thy teethe and thy bellie beleeue and thou hast eaten Cyprian saith esus eius carnis eâ—t quadam aviditas et desiderium manendi in Christo Quod est esus carni hoc est fides animae non dentes ad mordendum acuimus sed fide sinceva sanctum panem edinms The eating of his flesh is a certaine gredinesse and desire to dwell in Christe As eating is to the flesh so is faith to the soule We sharpe not our teethe to bruse but faith to eate that sacred bread Basilius saith est quoddam spirituale os interni hominis quo pascitur recipiens panem vitae qui descendit do caelo There is a spirituall mouth of the inward man bee which he is fed who eates the bread that came downe from heauen Be the testimonies of which fathers it is most cleere and apparant that the Church then tooke the eating of Christs flesh and drinking his bloode to bee a spirituall action of the soule not a bodily action of the mouth that it is eaten be faith not with the teethe and digested into the minde not into the bellie and foullâ—stomache of the receauer Of sacraments in generall August saith in sacramentis videndum est non quid sint sed quid ostendant signa enim rerum sunt aliud existentia aliud significantia in sacraments it is to bee noted not what they are but what they meane so they are signes of thinges signyfiing one thinge and in deede an other Of figures that they are vsuall in the scripture and that the name of the figure is set for the thinge figured and contrariwayes of the thinge for the figure he saith Solet res quae significat eius rei quam significat nomine appellari Hinc dictum erat petra erat Christus Non dixit petra significat Christum sed tanquam boc esset quodâ—vtique per substantiam non erat The thinge which signifieth vseth to be called many times be the name that it signifieth Hereupon it is saide that Christ was the rocke he saide not that the rock signifieth Christe but as if
A DIDVCTION OF THE TRVE AND CATHOLIK meaning of our Sauiour his words this is my bcdie in the institution of his laste Supper through the ages of the Church from Christ to our owne dayes Whereunto is annexed a reply to M. William Reynolds in defence of M. Robert Bruce his arguments in this subiect and displaying of M. Iohn Hammiltons ignorance and contradictions with sundry absurdities following vpon the Romane interpretation of these words Compiled by ALEXANDER HVME Maister of the high Schoole of Edinburgh EDINBVRGH Printed by Robert Waldegraue Printer to the Kings Maiestie 1602 Cum Privilegio Regiâ— TO THE RIGHT Honorable the L. Prouest Bayless and counsel of Edinburgh ALEXANDER HVMâ— wisheth true wisdome and felicitie THE Spouse of Christ right Honorable who lyeth in his bosome heareth his voice that is his word keepeth his sacraments in the integritie which she receaued This glorious title of his wel-beloued the Church of Rome doeth falslie arrogat For she hath preferred her owne decrees to his word to the one sacrament she hath â—dded oile spittle salt and creame From the other she hath taken away the blessed cup of his precious blood she hath set vp in his chaire the man of sinne she hath giuen his office of intercession to Saints and Angels She hath made his house a denne of theeues and a market of merites masses pardones and other pelfe selling heauen and hell for siluer and golde Whereby it is cleare to all men that hath not drunke of the wine of her fornication that she is not the spouse of Christ but the skarlet whore that sitteth on the beaste with seauen heades and hath poysoned the nationes of the earth with her abhominationes It is the guise of a whore to disgrace the lawful spouse to whose bedde shee presumeth what lyeth in her To this end this strumpet hath per secuâ—ed the welbeloued of our Sauiour euer since she gote vppe her heade And nowe in our dayes slandereth her with the opprobrie of a whore neuer harde of before the dayes of Luther To meete with this contumelie I haue contriued this little treatise the laste winter at such houres as I coulde borrowe of my bed because my calling holdes me occupied at other times In it I haue taken for one of the surest notes of the true spouse the sacrament wherein he communicateth him self and all his graces with her Firste I gather be seauen argumentes drawen out of the well of truth the true meaning of the wordes of the institution this is my bodie containing the right maner howe Christ feedeth vs with his precious body and bloode Secondly I proue be their owne testimonies that the fathers of the primitiue Church receaued that sense from Christ and his Apostles and kept it as they receaued it 500 yeares after the firste institution Thirdlye I proue the occasion of the corruption and how it sprang and grew with the truth like darnell amongst wheate without offence for the space of 300 yeares Fourthly I shewe howe in the yeare 800. it beganne to â—appe the truth and that some grewe either so impudent or ignorant as to denye a figure and maintaine a literall sense in the wordes of the institution Fifthly that aboute that same time Ioannes Scotus in the time of Charles the greate Bertrame at the commandement of Carolus Calvus opossed them selues refuted that erroure whereby it maye seeme that that noble Prince was of the same mind Sixthly that the better sid coÌ„tinued long a partie that these books were not coÌ„demned â—il the counsel of Lateran 250. yeares after they were published Seuenthlye that this counsell condemned Berengarius vnhard for an hereticke and the truth which hee mentained of heresie Lastly I followe the storie that the Church of Rome euer since persecuting the truth with fire and fagot could neuer get it extinguished That it had alwayes assertoures and many that sealed it with their bloode In which discourse my intent is to proue that the church was planted in the truth be Christ his Apost not be Caluin or Zuinglius as our aduersaries beareth the ignorante in hand That there hath beene alwayes since a Church professing it That the Church of Rome euer since the Counsell of Lateran aboute 550 yeares hath persecuted her That this little barke howbeit driuen into manye obscure harboures yet all the stormes which the deuill and antichriste coulde raise hath not sunke her This little treatise I haue thought good to dedicate to your Wisdomes because I and al my trauelles am consecrated to your common wealth Accept my good will and protect the truthe with your authoritie The Lorde giue you wisdome to discerne and heartes to maintaine his cause Fare-well in him who is the well of well-fare Edinburgh the 18. of Febr. Anno. 1602. TO M. IOHN Hammilton his olde Regent grace and right iudgment HEaring great report of a booke which you had set out I met with your treatise intituled of the Lordes Supper printed anno 1581. supposing that your comming home had stirred the mindes of men to read and praise the thing which had lyen long dispised I red also with hope to find the arguments that induced you to turne your coate But finding no thing which you might not and in all appearance did not knowe before your peruersion I pitied your miserable case who hath a hearte at one time capable of contrarie persuasions of your saluation and was woe how be it it be worthie no answere that our men had let it lye 19. yeares without an answere because it seemed that that silence had made you confident and your sectaries hope that it was vnanswerable Wherefore thinking it to be the worke so much spoken of I resolued to doe it the honoure that no man thought it worthie and set my selfe to answere it because you were some time my Regent After that I had answered the firste cap. and a good parte of the seconde there came to my handes your seconde worke Then I perceaued my erroure stayed my hande to read it also Hauing red it I rewed al For argumeÌ„ts in both I founde none indeede and few in show To flite which is the greatest parte of both these bookes I thought it meeter for a scoulde then a scholar And the last I founde contrarie to the firste not onely confuting but condemning of heresie the verie inscription thereof Your greatest gift for anye thing that I can see is in nik-naming and beleing the Saints of God That gift we can wel be contented to leaue to papistes because such graces are more acceptable to your pope then our God Some of you hath purchased Bishoprickes and some Cardinalshipes be that kind of eloquÌ„ece But wee are assured that he whome wee serue neuer rewardeth that arte with better hyre then hell Yet I wonder at your impudencie or rather stupiditie to hope that naked lies can win credite euen where the men of whom you speake are most hated Can any man
delated to the King bee ane Doctour Austine they wrote to him a confession of their faith most sounde and Catholicke mistake me not I meane not Romane Catholicke but that which Christ deliuered to his Apostles and the Apostles to the Church and the Church to this houre hath kept pure and cleane as they receaued it and vnmingled with the dregges of mans witt But to our purpose they who setled at home gote noe long rest They were dayly and heauely persecuted by the Bishopes Arelatensis Narbonensis Aquensis Albanensis They possessed two townes called Cabriers and Merindoll till our dayes that is to saye till the yeare one thousand fiue hundreth fortie fiue and the vaile of Angroinguâ— The Bishope had accused theÌ„ to the Parliment of Aix for defection from the Catholicke faith The Parliment had giuen out sentence that they should haue beene destroyed man woman and childe And their Towns Trees euerted be the rootes This bloodie sentence laye ouer fiue yeares and was once attempted be the President Casson and afterwaâ—de forbidden be the King as ouer câ—uell against innocent people At last one Mineres Lord of Opede a bloody tyrant and their mercilesse enemie at the request of the Bishope delated them to the King falsly that they were all in armes against his Maiestie and bee moyen of the Cardinal Turnonius got the Kings letters patent to take the forces provided for the English warres to meete them This bloodie monster atchiued with crueltie the thinge which hee had begunne with a lye and put to the sworde those two townes and two and twentie villages about without mercie of sex or age It were horrible and tedious to tell the perticulares Let them who would know that read Slâ—idan or she booke of Martyres Onely for a taste hee burned fortie wemen in a barne of which many were with child The like crueltie was vsed againste the rest of them in PiedmoÌ„t in Vallies of Angroing Lucern Perouse and Sainte Martynes Aboute the same time Anno one thousand fiue hundreth fortie fiue Thus were that innocent people with the greate regrate of their neighboures destroyed among whome the Lord till then had preserued to himselfe a Church worshiping and seruing him according to his owne word Nowe hauing deduced this doctrine to our owne times it remaineth to open the hidden mynes through the which these men hath drawen this rotten water as out of the well of life where-with this eight hundreth yeares they haue poysoned many milliones of soules The foundation that they laye to raze this monstruous worke on is the wordes of the institution This is my body which is broken for you To mentaine in these wordes a literall sense they pervert the true sense of many places of scripture and to null a figure in this place they force many monstruous figures on other places they denye common sense they pervert nature and at one worde they mingle heauen and â—arth together Before I buckle with their arguments I hope this reason shal satisfie any minde that will heare reason that these wordes are not evident ynough to lead our faith to such a monstruous 〈◊〉 Noe scripture that will 〈◊〉 anadâ—â—â—t â—ther meaning is of â—ufficient importance to lead the heart of a Christian to a persuasion contrary to sense and abhorring from nature But these words of the institution wil beare an otheâ— meaning Ergo these words of the institution are not of sufficient importance to leade the heart of a Cristian to a persuasion contrarye to sensâ— abhorring from nature That the words will beare an other meaning admitting both a figure and the letter is proued alreadie That the persuasion is monstruous no man seeth not That â—eeing breead feeling bread and tasting bread it is not bread which thou eatest but the very flesh of Christ which thou neither seest feelest nor tastest is againste sense To rend with thy teethe and put downe into thy foule bellie the precious bodie of Christ which was broken for thy sinnes beside Cannibal crueltie were impious inhumanitie And therefore the scripture that must induce the faith to beleeue a thinge so contrarie to faith should be single simple pregnant and vncontrouleable And now to their arguments The first is that all sacraments shuld consist of simple and plaine wordes without ambiguitie but figuratiue wordes are not plaine and simple without ambigâ—itie Ergo Sacraments shuld not consist of figuratiue wordes Firste this argumente destroyeth vtterly the naâ—ure of a Sacramente For as August teacheth all Sacramentes are visible signes of vnvisible graces that is seene figures of graces which are not seene As for plainesse figuratiue speeches are many tymes playner then they which are without all figure As for the wordes whereon we stand there is no speeche more vsuall when men presentes themselues be lots then this is I and that is thou Mistake me not I haue proued alredie sufficiently that the sacrament is not a naked figure As for ambiguitie will these men set the eternall worde of GOD to the schoole and â—each him to speake What if the spirite of God will haue his word so tempered that it may be the sauoure of life to them that liue and the sauoure of death to them that dye Doubtlesse his sheepe knowes his voice and hee goeth in and out before them He maketh them rest in greene pastores and leadeth them to the still waters As for his enemies he hath tempered their cuppe with galle and madâ— the worde of life to bee a block in their way He hath left ambiguities for heritickes to waken his Church out of the dreame of securitie It is good saith he that offences be but woe to them bee whome they come And in this poynte it is a wonder to see how God hath infatuated the â—ense of these men to seeke a knot in a rushe and to force a senslesse sense on his worde against sense Secondly out of the same words they make this argument That which Christ divyded amongst his disciples was his bodie broken for them But his essential bodie was broken for them Ergo that which he deuided among his disciples was his essential bodie All this we confesse to be most true as our Sauiour spake it that is sacramentallie That which he deuided amongst his desciples was sacramentally or figuratiuelye his bodie which was broken for them that is his reall and essentiall bodie in a figure but not bee transubstantiation or mutation of the bread into his bodie Thirdely they vrge hard this letter I am the bread that came downe from heauen And againe my flesh is meate in deede gathering that therefore his essentiall body is in the sacrament This enthymem I haue done what I can to caste into a syllogisticall moulde for I wouâ—defaine playe faire playe and displaye their arguments in their best geere But it will not bee for mee without a manifest and seene blemish Yet if it can bee for I acknowledge my owne weaknesse
this demonstrates that which was broken for the elect But the pronoune this demonstrates the bodye of Christe vnder the shape of bread Ergo the bodie of Christ vnder the shape of breade was broken for the elect This is al to my remembrance which they can drawe from the scriptures with any shew of reason or probability But heare to get more elbowe-roome and mâ—e startling holes they appeale to the Church all writers of all ages A large forrest in deede where their is many bushes to hide a lye First for the Church they will prese vs to accept the Church of Rome If they had anye such promise as Ierusalem hath manye that The spirite of the Lorde shoulde neuer departe from her and that hee woulde set his tabernacle their for euer the worlde woulde bee ouer little to holde them But seeing Ierusalem is fallen not-with-standing these promises wee may well doubt of Rome that hath no promise And seeing Rome hath had 7. Kings was set on seauen hilles was drunken and is drunken with the blood of the saintes and was the greate citie which regned ouer the Kinges of the earth it is verie suspitious that she is the seate of the scarlet whoore And therefore let them set their harts at rest for wee will not admit the shadowe of her name As for the writters of all ages we will not refuse them on certaine conditiones We acknowledge the scriptures the onely well of truth and life If any man bring vs water out of their cesterns we haue example of him that sent vs to the scriptures onely to suspect poyson We will ken noe strange fire that is no new doctrine in the Lords sanctuarie without the warrant of the woâ—de of truth For wee count 〈◊〉 authoritie of man no not of all men sufficient to giue lawes to the conscience Onely God is Lord ouer iâ— and able to conâ—roll iâ— He that seeth not the hearte can not binde the heart to any lawe if these men who woulde so faine laye on vs the yocke of mans authoritie can produce one man with warrant from him that made man not to be a man that is in no thinge to erre and be disceaued we will take his worde when wee haue seene and tryed his warrant But if he dwelleth in neighboure rowe among his brethren they must pardon vs to trye his golde with the true tuich stone which cannot deceaue nor bee disceaued Of this minde was August that hee woulde trye all mens writtinges were their names neuer so Catholicke be the scriptures and wisheth others to doe the like with his On this condition then we will admitt the testimonies of men to proue that this light as I haue saide be Christ and his Apostles once kindled in the Church for all that his enemies coulde doe was neuer extinguished since For the Church of God his true spouse maye be banished to the wildernesse but never vtterly destroyed It is true that our aduersaries heare musters the names of the fathers and bragges of al antiquity It woulde bee long and tedious to examine all their particulare allegations Therefore to be shorte I will set downe two obseruations which cutteth off what euer seemeth to make for them for six hundreth yeares after Christe of which I haue touched the one alredie declaring the causes how transubstantiation crap into the hearts of men That is that it is our parte when wee receaue these holy mysteries to lift our senses so from the elementes that we neuer let it enter into our thoughtes that wee receaue breade and wine but assure our consciences that Christ bee the secrete ministerie of his divinitie doth feede our soules with the true breade of his bodie to etâ—rnall life That is that which Chrysostom teacheth Oculifidei quando vident haec in effabilia bona ne sentiunt quidem hâ—c visibilia When the eyes of â—aith beholdeth these vnspeakable good thinges they no wayes feele the sensible thinges which are set before them This then being harde for our senses to mount aboue their owne obiects and to set their intention on graces so vnsensible to our corrupted instrumentes the fathers to stirre vppe this spirituall consideration in vs faleth out manye times in hyperbolycall speeches which they neither ment them selues nor any man of indifferent iudgment considering the drift of their words can suspect to haue bene their meaning In this forme Hierom saith Christus nobis quotidie crucifigitur Christ is dayly crucified vnto vs. Gregory saith Christus iterum in hoc mysterio moritur eius caro in populi salutem patitur Christ dieth in this Sacrament his flesh suffereth againe for the life of the people Chrysostom saith In his mysteriis mors Christi perâ—icitur In these mysteries the death of Christ is perfited August saith Vos estis in mensa vos estis in calice You are on the boorde you are in the cuppe Chrysostom in an other place saith Ecce aguâ—m dei mactatum a principiâ— mundi I am hauriture latere eius sanguis I am â—otus populus eius sanguine sparsus et râ—bore persusus est Beholde the Lambe of God slaine from the beginning Euen nowe the bloode is drawne out of his side even nowe the whole people is sprinkled with his bloode and spotted with the rednesse thereof Who can bee so grosse headed as to thinke that these men did meane as they spake That Christe is crucified that Christe is slaine againe that Christ suffereth in the Sacrament that the blood is drawen out of his side and that the people are sprinkled and made red there with Seeing then the fathers are some-times extraordinarie in this kinde of amplification we would pray the modest and discrete reader when he meeteth with such speeches in them either in his owne rerding or alleadged bee the aduersarie to weigh them with their owne circumstances and other places of the same authores to see if they haue anye hyperbolicall weight to settle them deeper into the hearte of the hearer The other thinge which I would commend to the discretion of the reader is the name nature which is not alwayes taken for substance bâ—t sundry times for the naturall power vertue or vse of thinges So Chrysostom saith of Elizaeus potuit vndarum mutare naturam vt ferrum sustinere cogeret He had power to change the nature of the water and to force it to beare yron Where you see that the water was not changed into a more solide bodie but the naturall liquiditie was altered that against nature it stood together and bore the yron So speaketh Ciril of the water in Baptisme Quem admodum viribus ignis intentius califacta aqua non aliter quam ignis vrit sic spritus sancti operatione aquae ad diuinam reformantur naturam As water whoâ—e bee the power of the fire burneth as sore as fyre it self so the water be the working of gods spirit is changed to a heauenly
might stand very well with demonstration of the breade hee saith it demonstrateth a thing which he calleth Indiâ—duum vagum and to expounde him selfe to the capacitie of the simple he calleth it also Indiuiduum in genere or Indiuiduum entis Induiduum insignitum Indiuiduum Iudiuidui vnum substantia and 〈◊〉 entis Which deepe diuinitie I can not expounde to men that hath noe other but their mother tongue except Indiuiduum vagum maye bee some wandring vagabounde In this matter there is much more diversitie of opinions which woulde bee tedious to reckon vppe particularlye Some saieth that the bodie of Christe is rent with the teethe and some saith no. Some saith that the accidents of bread wyne doth nourish some saith no. Some saith that as soone as it commeth to the toothe the bodye of Christ returneth bee a miracle and some saie no. Some saie that Christe is in the Sacrament in quantitie and qualitie as hee was on the Crosse and some saie no. Some saâ—e that hee did consecrate be a diuine power and some saie no. Some saie that he consecrated bee his blessing and some saie no. And some saie that he did consecrate bee vertue of the â—iue wordes hoc est enim corpius meum and some saie no. To make them siue they added enim of their owne because the poet testifieth that numero deus impare gaudet God delighteeth in an odde number how-be-it the poet ment three not fiue But to goe fordwarde Some saieth that the naturall bodie of Christ is in the Sacramente naturallie and some saie no. Some saith that the substance of the breade is turned into the substance of Christes bodie and some sâ—â—e no but that it vanisheth to no-thing and that the bodye of Christâ— succedeth into the place of it There are manye moe doubts which I would aske of the Maisters of this theologie to bee resolued me be cleare 〈◊〉 timonie of scripture First whether the breade be changed materia et forma or materia onely Secondlye if the forme bee changed whetâ—er it bee changed into the forme of Christs bodie Thirdelye if the essentiall forme of breade be that which maketh bread to be called breade and distinguisheth it from flowre and wheate whether colour â—auer taste substance friabilitie and vertue to feede be not that essentiall forme Fourthly whether the breade be turned into whole Christ God and man Fifthly if into his manhoode onelye whether that bee not a separation of hiâ— vnseparable natures Sixthly if into his diuinitie also how a peece of corruptible bread can turne into the incorruptible and eternall essence of the deitie Seuently if the deitie assumes the humane bodie made of breade as hee did the fleshe borne of the Virgine Marye whether there be now as many Christs as hath beene hostes consecrated since the firste which Christe did conâ—ecraâ—e him selfe Eightly if not what can become of them being all immortall and incorruptible Nynthelye whether they haue vniuersall knowledge of all thinges paste present and to come Tenthlye whether Gregorie the seuenth that sweete birde did sinne asking of it certaine secret matters and casting it into the fire because it would not answere I coulde here moue many moe questions As whether the bodie of Christe in the wafer cake be formatum or informe If it bee formatum whether it hath the forme of a liuing or deade bodie If of a liuing bodie whether it liueth vitam vigetatiuam without which sensitiua and rationalis can not continue vn fed without a miracle With manye moe such strange conclusiones vpon this strange assertion But these I will superseede till I haue gotten a resolute answere to the former ten out of the vndoubted truthe of God These strange concequences made Cuthbart Tonstall Bishope of Durham a man in his time amongst the learnedest and wisest to thinke and write de modo quo id fieret meaning the bodye of Christ in the Sacramente fortasse satius esse curiosum quenque suaerelâ—nquere coniecturâ—â— sicut liberum suit ante conciliuÌ„ later anum In which words thou mayest first note that before the counsell of Laâ—eran no man was troubled for denying the reall presence and secondly that this wise man how-be-it hee dare not condemne the Church of Rome yet he thinketh it had beene better to haue left it free as it was before then to haue bounde men to vnnaturall inconueniences Scotus subtilis one of the greatest auctoures of the Romane faith plainelie attributeth this head of their beleefe to the Church of Rome and proueth it because the scriptures may haue an easier and in all appearance a truer meaning De sacramentis saith he tenendum sicut tenst sancta Romana ecclesia Naâ— verba scriptura possent saluari secundum sensum faciliorem et veriorem secundum appareatiam Wee muste houlde the Sacramentes as the holye Church of Rome doth houlde For the scriptures maye bee salued in an easier sense and truer be appearance Fisher Bishope of Rochester one of their Martyres confesseth the like that the scriptures hath nullum verbum quo probctur in missa veram fieri carnis sanguinis prâ—sentiam Not one word to proue the true presence of Christes flesh and bloode in the Masse Thus thou seest gentle reader that these men who were of greater account in he Romane Church then M. Iohn Ham or M. Gilbert Broune or any of our apostat doctours who neither for 〈◊〉 nor letters are worthye to beare their bookes confesseth that which I haue beene all this while prouing that the Romane Church neuer receaued this truth out of the scriptures And therefore seeing this poynte is so cleare that the enemies of it confesseth it I woulde request all men that hath a care to liue in Christ be Christ to avoide the poysoned doctrine of these masters who can not denye but that the soule of their religion that is the sacrifice of their Masse is a deuise of mans braine without witnesse or warrant from the authore of life and truthe Lorde opon our eyes to see the truthe and 〈◊〉 leeue it to professe it and obeye its to loue it and liue bee it through Iesus Christ our Lord and Sauiouâ— Amen Page 44. In imitio carrige Summoned him againe to Rome to a counsell of 114. Bishopes held in Basilit a Constantiniana â—â—ntra maxim lib. 3. cap 2â— 2. Cor 10 3. â—â— Ioan 〈◊〉 26. Maâ—â— 14 25. lib. 4. dist â— in A. 1 Cor 11 27 Ion 6. 33 35 40 47 50 51. 56 58 1 Cor 11. 17. De resur â—arnis Di variis locis in math hoâ— 9 in Ioan tract 25. De â—oena domâ—ni Psal. 33. contrae maximinum Super levite 56 quest Ioa◠〈◊〉 36. Psal 3â— contra ad â—mant 12 Mat hom â—3 Dial 1 â—pitaph fâ—atris lib. 3 cap 16 lib 4 â—omil 7 in leâ—it De consee â—ift â— Ioan hom 27. Ioan lib 4 cap 14 ad iouiâ—i anum lib 2 lib 1 epieâ—â— 6 lib 2 epiâ—â— 3 lib 5 cap 1 mat cap. 15 lib. 9. cap 22 Ioan lib 11 cap 3 De peccat in spirit sanctum in paedagogio lib 2 cap. contrâ— nestor anatheâ— 11 Lue lib 10 loâ—n tract 2â— Dial 2 câ—p 24 Dial 1 cap â— De iis qui initiantur contra euâ—ichaâ— lib 4. cap 34 Dial3 cap 19 Dial 3 cap 15 Dialâ— cap 8 M Iohn hammiltoÌ„ con Ioan 6 De resâ—â— carnis Ioan â— 53 〈◊〉 48 〈◊〉 63 vers 53 vers 47 vers 33. cap â— sect â— Exod 24 8 〈◊〉 22 2â— M Iohn hammiltoÌ„ of the L. supper M Iohn hammilâ—on ibid. ad 〈◊〉 epist â— in Genel â—omil 24 In Psal 97 De conseâ— distinct 2 quid sit In Act hom 2â— De conse distâ—nct 2 quia pass De saceâ—â— lib 3. De virtâ—eâ— vit â—om 5. In Ioan lib 2 cap 42 Articul 10 sect 2 Cap 1 In octaâ—â— epiphan Cap â— sect 5 De iis qui untiantur cap. 9 De sacrâ— lib 4 cap 〈◊〉 Cap â— sect 2 Instiâ—uâ— 4 lib cap 17 sect 10 〈◊〉 11. Ibid sect 31 Cap 6 sect â— Ibid sect â— Cap 19 〈◊〉 â— Cap 3 sect 1 Cap 18 sect 1 Ad Daâ—d In Ioan tract 3 In Psal 98 Actes â— vers 〈◊〉 Cap 1â— sect â— Cap 1â— sect 3 Luk 24 vers 39 1â— 28 â—17 11 14 12 â— 16 1 Cor 11 â—0 Pag 〈◊〉 Pag 286 Pag 34â— Pag 191 Math 8 8 Math 4â—â— Iohn 6 53 Iohn 15 Maâ—◠〈◊〉 Mat 12 〈◊〉 Pag 295 Pag 298 〈◊〉 298 Pag 287 Pag 369 Pag 380 〈…〉 Mar â—424 Iohn 6 â—6 Actes 32â— W R. Cap 19 sect 1 Tho Aquinas in 3 quest 76 art 30 Stella cleâ—icorum Antoâ—◠〈◊〉 Peâ—â—us de plaud Hug of clunice Gratian de cons dist 2 can â—go Beâ—â—n 〈◊〉 Caieâ—aâ— et alii De eucha â—ist sentence 4 â—ist 13 De captivâ— babil