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
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
grace in shamelesse lyes But heere I would beseech the diligent reader to iudge betweene vs and them indifferentlie Bellarmine the great Rabbi of the seminarie at Rome and the goâ—â—ah of that vncircumcised congregation gathereth what euer hee couldâ— find with his owne trauels or the trauels of the whole seminary which bee report serued him what euer had anye shew for his purpose Hee hath gathered together aboue a hundreth and nine places of all which I dare promise the diligent reader that hee hath not two which speaketh the thing which hee woulde haue In them all hee hath neither founde transubstantiation of the elements nor accidents without subiects nor subiects without accidentes nor the bodie of Christ rent with teeth nor that the accidentes are the outward signes in the sacrament nor that â—he bodie of Christ is at one time both in heauen and all other places where the sacrament is ministred nor any other of these new theoremes of the Romaine faith without a glose and that sometimes impertinent sometimes obscurer then the text sometimes repugnant to the text and alwayes peruerting the true sense of the author I hope that no man will count these allegationes equiualent except they proue all the theoremes and appendices of transubstantiation as cleerelye as wee haue done Notwithstanding whate uer they or we can doe in this kinde is no proofe of the truthe but a witnes of the consent of tymes Nowe in this place followeth next to be considered howe this monstrouse opinion of transubstantiation began to insinuate it self into the heartes of men in the ages following for from this time forth it beganne dailye to grow and to gather strength In the mysterie of the sacrament there is such a secrete sacred coniunction of Christs blessed flesh with the seales as we can not well vnderstaÌ„d nor is lawful for vs curiously to enquire but reuerentlye to beleeue that his bodie is the bread which came downe from heauen and giueth life vnto the worlde On Christs parte by the secret and vnseene efficacie of his diuinitie hee conuaieth him selfe into our soules to feede them vnto eternall life On our parts there is an action iointly of the soule and bodie the one receauing the elementes with the mouth of the bodie the other receauing the body and bloode of Christe bee the moâ—th of fâ—ith In this action the whole powers of the soule and body are occupied at one instant applying all the comforts of the senses to the soule The mouth tasting sweetnes presents sweetnes to the soule the stomach receauing refreshment mindeth the soule of refreshment The vitales receauing strength comfort life offers to the soule the strength comfort life that floweth from the bread of which who-so-euer eateth shall neuer hunger nor thirst againe To printe this analogie into our heartes and to lift our senses from the sensuall consideration of these present obiects to the spirituall contemplation of his absente flesh it pleased the wisdome of our Sauiour to name the figures of breade and wine his bodie and blood broken and shed for the faithfull partakers of these mysteries And that he doth not changing the substance as these men woulde haue vs weene but turning the vse of bodilie meate to present to our deepe speculation the meate that feedeth the soule to eternall life This besides the places alredie cited Theodoret about foure hundreth yeares after Christ teacheth as resolutelie as euer did either Zuinglius or Caluin his wordes ar these faithfullie translated because they are ouer long to set downe in his owne language Our Sauiour changed the names to the bodie giuing the name of the signe and to the signe giuing the name of the bodie His purpose is mantfest for he would haue them who did participate his diuine mysterie to haue no eye to the thing which they sawe but bee changing the names to appreheÌ„d the change made be grace For calling his naturall bodie bread meate and calling him self a vine hee honoured the signes with the names of his bodie and blood not changing their natures but adding grace to nature This example of our Sauiour all true preachers in all ages who laboured to instruct the heartes of men in these mysteries followed when they sawe the mindes baselye contented with the externall action manie tymes they amplifyed the presence of Christe with hyperbolicall argumentes of his diuine power to lift the heart from the elements to the thing presented be the elements For as mariners betweene two dangers in the seas beareth of that which they moste feare towardes that which they leaste suspect euen so these teachers drew the people froÌ„ the elements subiect to the sense towards a bodely presence contrarie to sense neuer surmizing that men woulde bee so credulouse as to take such hyperbolical amplificationes for simple suthes The deuill who hath alwaies beene reddie of good to take occasions of ill watered this weede with all helpes Firste hee bred in the heartes of men such a colde regarde of these holye mysteries that few resorted to them as it appeareth be the grieuous complaintes of the fathers of that age and lawes made be sundrie emperours to mende that fault Be this meanes he so incensed the harts of them who had the haÌ„dling of them yâ— no man thoght his eloqueÌ„ce sufâ—icieÌ„t to amplify the preseÌ„ce of Christ in the sacrament with high speeches to imprint a reverent estimatioÌ„ of these sacred mysteries in the dull heartes of the people This continued well nye three hundreth yeares without suspition of ill With the opinion of a corporall presence the deuil drew in be little and little that the verie bodie of Christ offered to the father in the masse was a sacrifice propitiatorie for the quick dead and the people as wee are all borne to superstition and idolatrie imbraced that more gredelie then any truth The Clargie spying the masses to become good marchandise and hopeing for greate cheates to the kitcâ—in bee that market put to their shoulders lifted the sacrifice aboue the sacrament So this weede grewe dailie as weedes commonly growes fastest till few could find the truth that onely such as diligently sifted the Scripturs and fathers of former times It was long before men grew so brasen faced as to denye the figure in the words of the institution The first that wee reade to haue commed so farre was Damascene about the yeare eight hundreth After him followed Pas casius and Theophylact wel nye a hundreth yeares These men broke the yce to them that followed but pearsed not into the depth of this diuinitie Transubstantiation of the elements accidents without subiects and subiects without accideÌ„tâ— the monstruous brude of the Romane Church were not yet clecked She had not yet sit vpon that egge neither was these men yet so well resolued as vpon all occasions to sing one song They disseÌ„ted in many things from them that followed and in sundry thinges from themselues At
the answere is cleare and reddie Christes flesh is the meare of the soule and not of the bodie of the minde and not of the mouth It is eaten be hearing chawed bee vnderstanding and digested bee faith saith Tertullian This our Sauiour teacheth him selfe who knew it better then the pope without sauing his holinesse and all the Iesuites to helpe him I am the breade of life saith he he that commeth to me shall not hunger and hee that beleeueth in me shall neuer thirst Out of which words this argument floweth To come to Christ and beleeue in him is to eate the breade of life that thou neuer hunger nor thirste againe But to come to Christ and beleeue in him is not to eate with thy tethe the reall flesh of Christ which was borne of the Virgine Marie Ergo to eate the reall flesh of Crhiste which was borne of the Virgine Marie with thy teeâ—hâ— is not to eate the bread of life that thou neuer huÌ„ger nor thirst a gain And a little after he that beleeueth in me hath euerlasting life I am the bread of life Which Syllogisme adding the proposition may haue this forme Whosoeuer beleeueth in the breade of life hath euerlasting life But I am the breade of life Ergo Whosoeuer beleeueth in me hath euerlasting life where you â—ee beleeuing for eating But that which followeth in the rebuke of them who tooke him to speake of a carnall and fleshlie eating is most pregnant It is the spirit which quickneth the flesh profiteth no thing the wordes that I speake are spirit and truth That is to saye it is the spiritual eating of my flesh that quickneth and giueth life the fleshlye and carnal eating of it can doe you no good For my wordes are spirituâ—ll and liuelie that is effectual to life In all that cap. he that will marke attentiuely shal finde that whole discourse with the câ—pernaites to be spiritual and the difference betweene them and him to bee their carnall concept of his spirituall wordes Hee shall finde the meate spirituall the life that it feedeth spirituall and the teethe that eateth spirituall There he shall finde that hee that eateeth not his flesh hath no life in him that is no spirituall life and hee that beleeueth in him hath eternall life that is to eate the breade of life that came downe from heauen and giueth life vnto the worlde Thirdlye Maister Rainolds againste Maister Robert Bruce reasoneth thus Christes bodie is there present where it is broken But it is broken in the sacrament Ergo it is present in the Sacrament To the maiore we answere that it is present in the Sacrament as it is broken in the Sacrament But it is broken onely in a figure and therefore is present onely in a figure But to the faithfull Christ presents in deede bee a divine communication with the Sacrament his verie bodie to feede the soule Bvt if he wer bodily in the Sacrament then the wicked would also participate his bodie which thing Christ himselfe denieth in Ioan. c. 6. v. 56 Fourthly the same man in the same place reasoneth out of the wordes of Moses concerning the olde couenante and the wordes of Christe concerning the newe thus That whereof Christe spoke is the bloode of the newe TestameÌ„t as â— whereof Moses spoke was the blood of the olde But yâ— whereof Moses spake was the verie bloode of the olde Testament Ergo that whereof Christe spoke was the verie bloode of the newe Testament Of this argument we deny the minor The blood of both couenants waâ— one the bloode of Christ Iesus who made the vnion in the olde Lawe betweene god them maketh the vnion in the new Testament betweene god and vs. The blood of beâ—es in the olde testameÌ„t was not the very blood of the covenant And therefore this man hath founde a knife to cut his owne throate The wine of the newe Testament is the bloode of the newe couenant as the bloode ofâ— beues and sheepe was the bloode of the olde couenant But the bloode of beues and sheepe was not the very blood of the olde couenant but a figure thereof Ergo the wine in the new Testament was not the very blood of the couenant but a figure thereof Lastly they cast vp to vs incredulity and not beleeuing the omnipotencie of Christ. They beare the worlde in hande that wee denying Christe to turne the bread into his bodie are more incredilous then sathâ—n who beleeued that he coulde make breade of stones To cast this sweete simile into the teethe that it came from These men are as captious as the devill Hee reasoned a potentiae ad actum If thou arte the Sonne of GOD command that these stones bee made breade they follow the same â—rade hee was the sonne of God Ergo he changed the breade into his flesh The question is not heare what Christ could doe but what he would doe We know and confesse as wel as they that Christ can doe what he will but will not doe all that he can To proue that Christs will was to doe a thing as I haue said so contrarious to nature so refuted bee sense it behooueth the testimonie to be without exception That Christ was borne of a virgine that he walked on the waters that hee turned water into wine these are the exemples of their induction the spirit of truth that cannot lye hath tâ—stified in plaine tearmes If that spirit had testified as plainely that in his last Supper hee turned the breade into his bodie and left nothing to our taste but accidents we should beleeue this as well as that and bee Gods good helpe haue stoode as surely to it as all the Iesuites since the first Iesuit Ignatius Laiola But seeing these proofes are noâ— thing but figured scriptures turned to their naked skinne wee hope that all Christians will abhore that vgly sinne to rend with mercilesse teethe his flesh that hath borne the horrour of hell â—o purchase mercie to vs. Heare they woulde faine buckle on vs an absurditie out of the words of the institution which we may not passe by In the wordeâ— This is my body which was broken for you The prononne this demonstrateth that which was broken for the sinnes of the elect But in our opinidion the pronoune this demonstrateth the breade Whereof say they it will follow that breade was broken for the sinnes of the elect Firste the maiore is not true for the pronoune this demonstrates not the thing but the figure of the thing tha was broken for the elect Secondly there is a parte of the maiore left out of the conclusion which should haue been expresseâ— Ergo the bread is the bodie which was broken for yâ— elect which conclusion is true in a figure And heare it is a world to see the blindnesse of these men for of their liâ—erall sense this absurditie will followe without a warde The pronoune
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