where Thou hast harde August say page 28. that they who receaueth the sacrament eateth not the bodie which his disciples sawe And page 18. that Christe doubted not to saye This is my bodie When he gaue the figure of his bodie And therefore I woulde praye thee not to take Maister Wil. Rainolds naked worde against seene proofe If he can produce one where of this euerie where where Aug. saith plainely that the bodie of Christe is in the Sacrament as it hanged on the Crosse I shall giue him my hand That Christe is in the Sacrament wee grant and places out of August or any other to that effect maketh no thing againste vs nor no thing for their presence flesh bloode and bone The scripture teacheth of Christe that hee was like vs in all thinges sinne onely excepted and so his bodie must bee in all thinges like our bodies Now in the place quoted bee Maister Robert Bruce Saint August speaketh of all bodies in generall and therefore of Christes bodie also euen in the sacrament if it were in the sacrament And heare I woulde praye the reader to marke a tricke of Romaine Logicke to haue no exception from an vniuersal axiome but onely the thing in question where of the doubt is whether it be or not To a text out of the Actes of the Apostles that the he auens must containe Christ till all thinges be restored hee answereth with a perhapes such credit these men giueth to the eternall truth that it may proue Christes bodie to bee in heauen but that it is no where else hee vtterly denyeth it to proue except it bee in the reprobate sense of a sacramentarie This you see is well sayed to it And yet for all this boulde face I hope this argument will holde in the sanctified sense of a chosen Christian. He that saith the finite bodie of Christ is in heauen denyeth it to bee any where else But Peter in this place saieth that The finite bodye of Christ is in heauen Ergo Peter in this place denyeth the body of Christ to be in anye other place till all thinges be restored c. This answere it seemeth that he mistrusted and therefore fleeth to a better shift and denyeth the text The wordes are translated verbatim out of the greeke and latine also For in these words the fintax of bothe languages agreeth Hon dei ton our anon dechesthai Quem opertet caelum capere Whome the heauens must containe In deede they are not thral in english to the peruersnesse of a wrangler as they are in greeke latine If that be a falt it is the falt of the language not of the translator And therefore that these wordes were neuer spoken be Peter nor written be Luke but forged bee Maister Robert or some phanaticall brother of his sect is a thudde of Maister Rainold his choller which manye times blowes lowder then his loue As to the English Bible of Kinge Edwardes time we are not bounde to it That Christe muste containe the heauens vntill the time that all thinges be restored which he must containe also after that restitution is ouer impertinent and vnproper a sense to shoulder out the other lyeing so plaine to the wordes and containeing an assertion that the aduersariâ— can not denye Moreouer it is to be marked that to bring in that sense the accusatiue Onranon which praeceedeth the verb must violently be cast behinde the verb which thinge to auoide an inconvenience were tollerable but to bringe in a nedlesse and imperfect sense is perversnesse Next Maister Robert reasoneth Euerie humaine bodye is visible and palpable Christes bodie if it be in the Sacrament is a humane bodie Ergo Christes bodie if it be in the sacrament is visible and palpable This argument he calleth the weakest of all for it is a parte of these mens facultie to crye when they are sorest bitten that they feele no thinge But I hope to make this argumente sticke as fast to their skinne as the best in the packe To our Sauiour saieth hee to proue the veritie of his body this argument was forcible but to Maister Robert to proue the negatiue that Christes bodye is not in the sacrament it hath no force at all And this hee exemplifyeth in his spitefull maner with A. B. a minister that preacheth heresie he might haue taken William Rainoldes for example for except I am deceaued hee was a minister or at least a preacher of that which nowe hee calleth heresie of whome it will follow saith he affirmatiuly that he is an heriticke but of that hee is no minister and preacheth no heresie it will not follow that he is no hereticke But his simile if he had anye of that sharpenesse with which some slandereth him holdeth not It is common to all humane bodies to be visible and palpable but it is not common to all heritikes to to be ministers and preachers But that M. Roberts argument holdes both negatiuely affirmatiuely thus I proue All negatiues of inseparable accidentes proues the negatiue of the subiect But visibilitie and palpabilitie are inseparable accidents of a humane bodie Ergo the negatiue of visibilitie and palpabilitie proues the negatiue of a humane bodie This argument for as weake as it is it will passe the cunning of all the Iesuites in Rome and Remes to answere without an instance in the question that the naturall bodie of Christe in the sacrament is neither visible nor palpable Which assertion is contrarie to sense damned bee reason and without warrant of the word except an ambiguous place which I haue proued the fathers for 500. yeares to haue taken figuratiuelye If any amongst them beleeueth the fable of Gyges his ringe which hee there alledges let them beleeue lyes that wil. We admitt no such proofe in maters theologicall After this Maister Robert alledges the articles of the Beleefe not as an other argument then that of Peter in the thirde of the Actes as this wrangler pretendeth but as an other testimonye againste their monstruous presence The argumente is the same that before That Christ seeing he is in heauen is not in the Sacrament To eleuat this place this wrangler alledges Calvines interpretation of sitting at the right hand of God and supposeth Maister Robert to gather his conclusion thereupon that therefore because hee hath all power giuen him in heauen earth he is not in the sacrament But this is wrong libelled hee leaueth out the tongue of the trumpe and then scorneth because it will not playe Maister Roberts argument is that Christ is in heauen at the right hande of his father as it is in the beleefe Ergo he is not chowed and champed amongst the teethe of men in the Sacrament The force of the argumente is not from his sitting at the right hande of his father but from his being in heauen And there fore Caluins interpretation of his fitting at the right hand of his father is an vntimely birthe
writtinges he might haue beene vndoctored this dozen yearâ—â— and if hee profite no more then he hath done hee might haue wanted a Doctour hoode so long as he liueth Of all the vnleaâ—ned books 〈…〉 I red of all the vnconstante and wand ring stiles running aâ— the â—â—ubiect on euerie â—ighte occasion I giue it the first place Hetherto I â—aue laide downe what little reason they haue to denye the wordes of the institution to bee â—iguratiue Now beside the seauen argumente in the beginning And the sounde arguments mightely laide in bee M. Robert Bruce and weakely warded be M. William Rainoldes I will open what mater of inconuenience what forcing of textes what coyning of figures what monsters in nature sense and reason might haue chocked this monster in the cradle if a drifte of heresie raised bee the enemie of truthe had not dazaled the eyes of men and driuen them into the wildernesse of erroure To beginne at the lightest to maintaine that there is no figure in the institution they are driuen to force a stranger figure on the wordes of Paull Hâ—â— that cateth of this breade and drinketh of this cup c. Compelling the spirite of God in which the Apostle wrote with rashe and inconsiderate â—duise bee the names of breade and cup for wine to feede the erroure of the sense againste the truthe of faith if it were as they sâ—y not bread and wyne but the very body and blood of Christ. As is saide alredie page 13. in my seuent reason Secondlye in the wordes of our Sauiour I will drinke no more of the fruite of the vine they shape two monstruous figures leauing it indifferent to take which a man liketh best Either that bee the wine is vnderstoode the bloode of Christ vnder the shew of wine or else that the kingdome of God is the time of the gospell in the which we drinke the verie blood of Christ in the Sacrament Thirdelye the wordes of our Sauiour He that easteth my flesh and drinketh my bloode dwelleth in me and 〈◊〉 him They ar compelled either to mangle miserably or else to denye them and make the incredilous to eate the bodie of Christe which neither dwelleth in Christe nor Christ in them Fourthly the Article of our beleefe and the place of the Actes That the heauens must containe him vntil the 〈◊〉 that all thinges be restored They are driuen to seeke some defense bee hooke and crooke how Christ maye not onely bee in heauen at the righte hande of his father but also in the Sacramente betweene the handes of a gredie preiste reddie to eate him vp stoup and roupe These foure textes they are compelled to mangle to maintaine a literall sense in one But behoulde more absurditie Firste they will compell vs vnder paine of damnation to beleeue that the bodie of Christ hauing all properties of a humane bodie sinne onely excepted is handled and not felt eaten and not tasted looked on and not seene in the Sacrament Secondlye that the accidentes of bread that is sauour colour taste hardnesse moistnosse c are in the Sacrament without the substance of breade where to they are inseparablye anneâ—ed Thirdely that these same accidentes hauing no nature nor power to feede are ordained be Christ to bee the signe of the spirituall breade that feedeth our soules to life euerlasting Fourtlye that the substance of the breade is changed into the verie reall and naturall substance of Christs bodie that was borne of the Virgine Marye and suffered on the crosse for the sinnes of man Fistly that accidentes doth nonrish and feede the bodie because the substance doth nourish bee meanes of accidentes Sixtly that the bodie of Christe being finite and locall as it was when hee walked on the waters taught in the shipe and died vpon the Crosse is now in heauen at the righte hande of his father and also on all the altares in the worlde in the handes of all the prestes in the bellies of all that eateth him and in the coffers of al that will keepe him in store for an euill daye Seuently that in this mater of transubstantiation vnder paine of bothe deathes that is temporall and eternall we are bound to beleeue nether nature sense nor reason And that eightly heerefore how-be-it we see it to mould rott and consume we must bee persuaded in faith that it is the immortall bodie of our Lorde and Sauiour Iesus Christ. Nynthly when Aug. or anye other of the fathers calleth it a figure wee muste beleeue that it is bothe the figure of Christs bodye and Christes bodye it selfe Tenthly that the partes of Christes bodie are not distinguished as eie from eie hand from hande heade from foote or with reuerence bee it spoken taile from tongue but all confused together in the compasse of the rounde waâ—er Eleuenthly that the preist is the creatore of his owne creatore and eateth him when he hath created him Twelfthlye that Christe hauing but one bodie the people consumeth him as many bodies in one daye as communicantes receaueth the Sacramente in all the worlde Thirtenthlie that the substance of Christs naturall bodie maye be made of other substance then the substance of his mother the virgine Marie My wit can not comprehende the absurdities of this absurditie On manye they are not yet agreed among themselues Firste if an oulde wife or anye other superstitious bodie keepe that sacred breade for a neede and chance to lose it which may well fall out Thomas Aquinas Alexander de Hales and Gerson holdeth that a mouse hog or doge if they finde it and eate it findeth and eateth the verie body of Christ Bonauentura and sundry others counteth it more honest and reasonable that they eate it not But Peter Lumbard the grand maister of catholicke conclusiones leaueth it to God what they eate and with all thinkes that it may be saide that brute beastes eate not the body of Christ. Some will haue the mouse if shee can be gotten burnt aâ—d buried aboute the altar Others will haue her opened and some well stomached preist to eate that which is founde in her mawe or else to reserue it in the tabernacle till it naturallie â—nsume In this kinde one highlie commendeth one Goderanus a preist for lapping vp the vomet of a leper man who had not long before receaued the Sacrament Secondly in the wordes of the institution This is my bodye Gerson saith that the demonstratiue pronoune this demonstrateth the substance of the bread Occam saith that it demonstrateth the bodie of Christ. Thomas Aquinas saieth that it demonstrateth the thing contained vnder the forme of the breade Hokot saith that it signifieth a thing betweene the bodie of Christ and the bread which is nether this nor that but common to both Durand saith that it signifieth nothing but is set materialiter After all commeth Steuen Gardinar Bishope of Winchester and turning his iudgment for once hee thought it
thing in the Sacramente as they speake of their woulde haue beene plaine mention made thereof in the scriptures To which hee answereth that no plainer mention can bee required then this is my bodye which shall be deliuered for you And asketh M. Robert if he can with al his studie deuise words more plainâ— more effectuall and more significaÌ„t This is pertly said to it These men hath herein a speciall grace But not-withstanding if wee get no plainer and more manifest proofe we are very like neuer to beleeue that there is any miracle in the Sacrament For besides that this text is ambiguouse and capable of two senses it hath no mention of changing the substance nor that the body of Christ is invisible and vnpalpable Nor that there remaineth noe breade sauing accidents nor that the bodye of Christ can at once bee in heaâ—en at the right hande of his father and betweene the priestes handes at the eleuation of the masse with sundry other miraculous mysteries of this diuinitie which they neuer learnâ—d of God nor his worde The fourth is aboute the pronoune this in the wordes of the institution in which he answereth noe thing but onelye maketh a baiâ—nelye obiection that it can not demonstrate breade His reason is for tharin Latine congruitie in hoc est corpusâ— mâ—um hoc can not agree with Panis And in hicest sanguis meâ—s hic can not agree with Vinum In which obiection either he sheweth him sâ—â—fe a meere ignorant of the Latine grammer or else speaketh agaiâ—ste hiâ— knowledge For it is obserued in that tongue that an adiectiue or relatiue betweene two substantiues or two antecedentes may accorde with either of them As that of Cicero Anunal plenum rationis quem Vocamus hominem for quod vocamus hominem Hee woulde bee counted a man either of notable Ignorance or peruerâ—e resolution that woulde denye Animal to bee the antecedent to Quem because it accordeth in gender with Hâ—minem And what may we thinke of Maister William Râ—inoldes Who in the words of our Sauiouâ— denâ—eth Hoc to respect Panis which Christe did demonstrate because it agreeth with Corpus This doubt is not worthy a child in the grammer schoole But to strike this dead with a syllgisme In these wordes our Sauiour tooke hreade and after that hee had giuen thankes brake it and gaâ—e it to his disciples saying this is my bodye The pronoune this demonstrateth that which hee tooke and brake But he tooke breade and brake it giuing it to his disciples Ergo in these wordes of our Sauiour the worde this demostrateth the breade And so the sense muste bee This breade is my bodye which this man pertlye saieth that Christ neuer spake That it cannot demonstrat their Indiuiduum vagum or the bodie of Christe vnder the shape of breade thus I prove A pronoune demonstratiue must demonstrate a thing certaine subiect to sense or reason But the bodye of Christ in the shape of breade is not a thing certaine nor subiect to sense or reason much lesse their Indiuiduum vagum Ergo the pronoune this can not demonstrate the bodie of Christâ— vnder the shape of bread and wine much lesse IndiuiduuÌ„ vagum which it is not possible to english except it be some wandring vagabond The fifth and laste aboute the place of August is answered alredie Nowe to Maister Iohn Hammilton my olde maister I beganne with him and therefore thinke it reason to giue the reader a taste of his reason The first markable thing that I finde in him is that since he was made Doctour hee is become a worse diuine He hath written two bookes The one printed anno 1581. before his Doctour-shipe bee intituleth of the Lordes Supper And least anye mâ—n should thinke that he giueth it that name as from the subiect which he laboureth to confute he saith in the beginning of it that of all the controuerted heades there is none of greater importance â—hen that which concerneth the Sacrament of the altar otherwayes called the Lordes Supper The words the Lords Supper he writteeth also in the letters which he sorted for the texts of Scripture and citations of the ancients remembring belike that Paull giueth it that name When you come together therefore in one place this is not to â—â—te the Lords Supper Deipnon Kyriacon that is â—aules owne wordes Now he is doctoured either hee hath forgotten this or aduising withsome other Doctour of greater account then Paull was in his last booke hee condemneth both himselfe and Paull of heresâ—e because this Sacrament was instituted as hee saith after that our Lorde Iesus had supped and therefore is an heresie repugnant to the euangell to call it The Lordes Supper He hath an odde argument for him to stope euen Paules mouth if hee were aliue to speake one worde for him self ab auctoriâ—te negatiue The fathers called it not the supper of the Lorde Ergo it is rank heresie to call it so Bee the same argument no father for 600 yeares after Christ euer knew or wrote the name of transubstantiation nor accidentes with out subiects c. Ergo all these theoremes of the Romane diuinity are heresies But if it were a wonder to see Maister Iohn Hammilton change beholdâ— a greater wonder then this There was nyntene yeare betweene his bookes and therefore in nyntene yeares hee might well change his concept of Paull who in lesse then nyne-tene monethes if wee â—re not mis-informed changed his opinion of Christe and of a protestant became a papist But this is stranger for within nyntene dayes if the printer was not verye slowe hee changeth also the title of this laste treatise At the beginning condemning the title of the Lordes Supper for hereticall and allowing the title of the Sacramente of the alter onely for Catholicke hee beginneth with that and for 61. Pages he keepeth it At last hee changeth that againe and to the ende which containeth 54. pages hee intituleth it of the Holye communion A wandring minde is inconstant in all his wayes But let vs take a vewe of his reasons God saith he made all thinges with hiâ— worde Ergo the wordes of Christ This is my bodye turned the breade into the bodie of Christe This saith he the Centurion confessed Saye the worde and my sonne shall be made whole And the deâ—illâ— command that these stones be made breade 〈◊〉 this argument Christe him selfe saying I am the bread that came downe from heauen is turned into breade and I am the true â—ine and my father the husband man He is tâ—rned into a vine and his father into a husband man with a snedding knife in his hande to prune him And where hee saieth to his disciples Ye are the salt of the earth they were turned into a piller of salte like Lots wife And to the pharasies generation of vipers they were turned into a nest of young vipers Aâ— for the power of God might of
The same waye he misshapeth the argument of the Actes but of that alredie Lastly hee answereth three places of Iohn with an answere and that as wee saye hough inoughe The firste place is I leaue the worlde and goe to my father The second is I am no more in the worlde The thirde is I goe to my father and will praye â—im to send an other comforter to abide with you All this he answereth that Christ be the worlde meaneth his conuersation in the worlde with men to giue or take anye bodily helpe as hee did before his paâ—sion It is true that be the world hee maye meane that but that hee meaneth that onely is as vntrue For hee left the worlde as hee went to his father so the text speaketh plainlye But hee went to his father body and soule Ergo hee left the worlde and as hee speaketh in the second place he is no more in the world bodie and soule The last place yealdeth an other argument which how-be-it he is answered sufficientlye yet I can not omitt Christ going to his father did not that in his humanitie which hee sent the other comforter to doe But hee sent the other comforter to abide with them for euer Ergo Christe in his manhoode bideth not with them that is with his Church for euer â— which he most needes doe if he were daylye receaued in the Sacrament The 19. cap. he beginneth with a great contempt of the arguments which he is to deall with Calling them Iudaicall heritical founded vpon manifest lyes some derogatorie to Christs glorie and all without pith or power The peeuish ignorance whereof as hee speaketh in the former chap. he imputes to Maister Robert as the onelie author of them M. Robert is better knowne amongst them to whom I write then that the lauishing tongue of a railing Romane priest whose mouth runnes ouer with the venome of the whoores câ—ppe can impaire an hair-breadth of his name As for the arguments which hee in spyte calleth peeuish there is in them more quicknesse and sound pith to beare the conclusion through all the Popes seminaries than there is colour of probabilitie in all Maister Reinolds booke à capite ad calcem that is from the first word before to the last word for euer But to the purpose The first is Of an vnseene vnheard â—orporall presence no spirituall effect can flowe for that is Maister Rob. meaning But the effect of the sacrameÌ„t is spiritual Ergo the effect of the sacrament can not flowe from an vnseene vnheard corporall presence This argument is in festino in the second figure so the maior and the minor this Priest lyke a Doctour of the Popes divinity makes no answere The conclusion he condem neth of Iudaisme as making as stronglie against the incarnation death and passion of our Sauiour I would rather there were neither Pope nor Cardinal in the world then that were true Christ came in the flesh to doe a bodely work not onely a spirituall To performe the law to plant the gospell to suffer death and at a worde to offer sacrifice after the order of melchisedech were works to be performed in our flesh And so it was of necessitie that he tooke our flesh subiect to iniuries sicknesse death and all the illes that hell and deathe coulde inflict But Christe in the Sacrament hath no bodelie work to doe and therefore needeth no bodie in the Sacrament to effect the whole worke of the Sacrament This argument for as peuish and pithlesse as it pleased Maister Rainoldes to call it let him doe what hee can will leaue noe roume in the Sacrament for Christs reall bodie The second is that if the breade and wine are changed into the bodie and bloode of Christe there remaineth noe signe of feeding and nourishing which is a thing necessarie to the essence of a Sacrament This argument hee calleth false in euerie paâ—te and parcell thereof and flat repugnante to the firste And why for-soothe because if Christs corporall presence can not worke a spirituall effect what neede we a signe of it See the wit of a sophist Is this the sharpnes that some commendeth bee the cleane contrarie if he were present bodily wee neede noe signe of his bodie But now that he is absent in bodie the signe is giuen vs to minde vs of his bodie and the greate worke of our redemption which hee accomplished in his bodie And so the deepe contemplation of that bodie and that worke moued and wakned in vs be grace from Christ worketh in our heartes the spirituall effâ—ct of that Sacrament But saitâ— he the accidents moueth the senses and not the substance as ordinarie meate doth nourish bee meanes of the accidents And therefore accidentes are the signe in the sacrament more properlye then the substance And this hee proueth be the brasen serpent This is like the rest of it his collection is quite contrarye to his text The brasen serpent is a figure of Christe Ergo accidents is a figure of Christe without a subiect Howe so is a brasen serpent an accident No but it hath no thing of a serpent but the externall figure which is an accident Well libelled Sir William Did God ordaine that shape onely to be the figure of Christ The texte saith Moses made a serpent of brasse and set it vp for a signe not the shape of a serpent And because it hath no thing of a verie serpent but an accident will it follow that it is no thing but a bare accident Be such Logicke ye may well defende the corporal presence of Christ in the Sacrament and a greater absurditie then that if a grâ—sser and greater coulde be deuised But to Maister Robert his argumente That which can not nourish corporrallie can not bee a signâ— of spirituall nourishmente But accidentes of breade and wine â—an not nourishe corporally Ergo the â—ccidents of breade and wine can not be a signe of spirituall nourishment To this hee answereth that meates doth nourish bee meanes of accidentes But that is doubtfull and if it were certaine yet that reason can sounde to no sense but such as haue prostituted their reason to serue Antichrist Meates doth nourish be accidentes Ergo accidentes doth nourish If the Pope him selfe or the fattest Cardinall in Rome were so fed but fortie dayes hee woulde counte accidentes a warish meate He asketh Maister Robert where he findeth in all the euangelistes or the writtinges of Paule that this Sacrament was ordained to signifie spirituall nuriture which saieth hee was indeede apoynted to nourish spirituallie Heare Maister Robert asketh him againe where he readeth in the whole bodie of the Bible that this Sacramente is appoynted in deede to nourishe spirituallie As for the firste Maister Robert needeth no other proofe then the name of a Sacramente for the other I doubt me that euer Maister Rainoldes will â—inde any warrant from God and his word The thirde is if their had beene such a wonderfull