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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03829	A diduction of the true and catholik meaning of our Sauiour his words this is my bodie, in the institution of his laste Supper through the ages of the Church from Christ to our owne daies. 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 Hume Maister of the high schoole of Edinburgh.	Hume, Alexander, schoolmaster.	1602 (1602)	STC 13945; ESTC S118169	49,590	134

this tyme and before this monster grew to a head the Lord raised vp one Ioannes Scotus besome tearmed Erigena paedagoge to the worthye Emperour Charles the great a man of great learning and well red both in Greeke and Latine This man wrote a learned work against this erroure and in the beginning of it began to descry the firste conception and whole genealogie of this mōster Soone efter followed an other called Bertram a preist or as some thinkes a monke of Corsbie in saxonie where Pascasius also was bred This booke is yet extant wherein hee learnedly cites the fathers mightely vrges the scriptures and providently preuents the whole matter of transubstantiation This worke and the author also Tritemius highlie commendeth both for life and learning It escaped I can not tell bee what diuine prouidence the fyrie purgatorie of verselles in the flames whereof the booke of Ioannes Scotus was quite consumed Yet there was an other prouided for it be the Doctors of Louan be the counsel of Trent called index expurgatorius not to consume all for that would haue beene a discredit to the holye Church but to raze such sentences as were vncureable and where it woulde serue the turne to charge no thing but the affirmatiue into the negatiue substance into accidents temporall into eternall c. That is to saye white into blacke lighte into darkenes and truth into a lye These two book● were then published not in a nooke but in the open light and face of the world the one of thē at the cōman dement of the Emperour Carolus magnus They continued from aboute the yeare eight hundreth to the troubles of Berengarius which fell out aboute the one thousand and fiftie yeare without condemnation or accusation of heresie which wa● an argument that the weede had not then ouerrshadowed the corne Bertram maketh mention of 〈◊〉 eate contention the● in Fra●●e aboute this matter which arg●●s that the right side was yet a partie They who had hard the reuerent Beda or his schollers for the moste parte swaied that waye Heere Maister William Reinolds in his booke against Maister Robert Bruce seemeth to leaue his reader to thinke that these two men are either theirs or neuters They wrote darkely saith hee of the truth of this Sacrament and so doubtfully that the Zuingliās vse their authoritie against the Catholickes and the Lutherans againste the Zuinglians In which wordes hee woulde leade the reader to thinke that Scotus and Bertram wrote for transubstantiation but in such obscure tearmes as might bee drawne to ●ny sense so lothe are they that wee haue the shadowe of any antiquitie before the dayes of Berengari●s ●t that time because it is written in the Reuelation that after a thousand years the deuill should be let loose he is content to grant that opposition was made to the veritie of Christs bodie in the sacrament and cites for witnes to blot it no●withstanding with a note of newne● 〈◊〉 Foxe whome hee tearmeth the Martyr●●ker But to let him goe with his tantes for we must beare worse then that if neede bee if that prophesie be to be referred iuste to that tyme let them see if it maye not better be vnderstoode of the Church of Rome Which at that time began to persue their brethren with fire and fagott and made Lawes to compell all men to beleeue vnder paine of both deaths temporall and eternall that a rounde wafer with the picture of Christe in it was the very essential body of Christ that was borne of the virgine Marye This was more like to haue beene the loose deuill and the lying deuil to which euer since hath raged in these partes then that of Berengarius which was soone bounde againe and vnder paine of burning compelled to fing tongue thou lyed If that was the deuill who is daylye rosted in the eternall flames of the f●re of hell hee was fell fleed for a fire that woulde haue beene done in one day But if these books were not plaine with vs I would aske of Maister Reinolds why the pope burned the one the index expurgatorius mangled the other But wee are much beholden to him how-be-it he denieth vs this antiquitie yet hee would faine haue it beleeued that our doctrine was condemned of heresie in the very daies of the Apostles To proue this he quotes Ignatius out of Theodoret who saith that some acknowledged not the eucharist to be the flesh of christ that suffered for our sinnes These some heritiekes he woulde haue taken to bee men of our minde that in those times denyed transubstantiation of the bodie of Christ. Yet if he had marked with advised iudgmente the drift of Theodoret for out of him the meaning of Ignatius is to be gathered hee might haue seene that Ignatius spake of such heritickes as Theodoret alledges him againste or else the allegation of Ignatius had been impertinent But Theodoret alleadged him against Valentinian Marcion and Manes who denied Christ to haue suffered reall paines in a reall bodie Ergo Ignatius spake of heritikes who denied Christ to haue suffered reall paines in a reall bodie For as odious as wee are in Maister Reinolds eies it will be as hard for him to conuince vs of this erroure as to make the place of Ignatius other wayes to bee spoken of vs. This argumeut of Ignatius was common amongst the fathers againste that heresie that if Christ had not a true body and suffered not reall paines for our sinnes the sacrament could not bee a figure thereof As Tertulliā reasons before because mē vse not to make figures of phantasies And heare it will be harde for Maister Reinolds to clenge his hart and hands of falshoode and forgerie for alledging Ignatius out of Theodoret against that which Theodoret plainely frequently teacheth that the sacraments are Tou pathous typoi figures of the passion and symbola cai typo● ou tees theoteetos allatou s●matos cai haimatos Signes and figures not of his deitie but of his bodie bloode But to returne to our storie Wee reade after Bertram aboute the yeare nine hundreth and fiftie that their rose ● greate controuersie likewise in Ingland about this question which is a proofe that a hundreth and fiftie yeares after the debate in France which Bertram maketh mention of that the right side was then also a partie and that the better part For transubstantiatiō for now that tearme was clecked stoode Odo Archbishope of Canterburie garded with a greate armie of rascall ignorante preists who woone their dayly drink by a disceatfull market of breade for flesh On the other side was the rest better parte of the Clergie The Bishope was so armed with multitude that maior pars picit meli●rem the greater part conquered the better with arguments which in those times were growen to a greate hea● 〈◊〉 vniuersalitie and false miracles A hundreth yeares after that aboute the yeare one thousand and fifty Berengarius deacon 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 ●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 pa●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 ● 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 c●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 ●orporall presence no spirituall effect can flowe for that is Maister Rob. meaning But the effect of the sacramēt 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 pa●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 eff●ct of that Sacrament But sait● 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 gr●sser and greater coulde be deuised But to Maister Robert his argumente That which can not nourish corporrallie can not bee a sign● of spirituall nourishmente But accidentes of breade and wine ●an not nourishe corporally Ergo the ●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 ●inde any warrant from God and his word The thirde is if their had beene such a wonderfull