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
it were the thinge which it was not in substance To the same effect he saith Non dictum est petra significat Christum sed petra erat Christus it a enim scriptura solet loqui It is not said that the rock did signify Christ but that the rock was Christ for so the scripture vseth to speake This forme of speach he and sundrie other of the fathers acknowledges in the sacrament Ad hibâ—â—t Iudam ad conuiuium in quo corporis sui figuram discipulis commendauit Christ admitted Iudas to the Supper in which he commended to his disciples the figure of his bodie And againe Non dubitauit dicere hoc est corpus meum cnm daret signim cerporis sui Hee doubted not to saye This is my bodie when hee gaue to his disciples the signe of his bodie Chrysostom saith Christus mortuus non est cuius symbolum ac signum hoc sacrificium est Christ is not deed of whome this sacrifice is a symboll and a signe Theodoret saith Qui seipsum vitem appell at ille symbola et signa quae videntur appellatione corporis et sanguinis honor auit non naturam mutauit He who called himselfe a vine honoured the signes and symbolles which are seene with the name of his bodie and bloode not changing their nature Nazianzenus calleth them â—oon megaloon mysteerioon antitypa The figures of great mysteries And in another place tou timiou soomatos antitypon The figure of his glorious bodie Tertullian to proue against Marcion that the bodie of Christ is not a fantasie taketh an argument from the Sacrament in these wordes Acceptum panem acdistributum discipuilis corpus suum illum fecit hoc est corpus meum dicendo id est figura corporis mei figura autem non â—uisset nisi veritatis fuisset corpus That is taking breade and diuiding it among his disciples hee made it his bodie saying This is my bodie That is this is a figure of my body Now it coulde hot haue beene a figure of his bodie if his bodie had not beene a very bodie because men vseth not to make figures of phantasies August de doctrina teaching in a long discourse that the scriptures alwayes implyeth some figure when they seeme to command facinus or flagitium That is as he him self expoundeth it an ill turne to him selfe or to an other in the ende bringeth for example the place out of the 6. of Iohn The letter whereof these men vrge so instantlie and concludeth it to be a figure in dispite of the pope the counsell of Rome which did in cannon it eight hundreth yeares after him to be catholick doctrine to grinde and rend the sacred bodie of Christ with sacrilegious teeth Nisi manducaueritis carnem filii hominis et sanguinem biberitis c. Facinus saith he vel flagitium videtur iubere figura ergo est Except thou eate the flesh of the sonne of man and drinke his blood seemeth saieth August to command a foull turne and therefore is a figure In these places of August Chrysostom Theodoret Nazianzen and Tertullian and many moe that might bee alledged to this effect it is manifest that these fathers and the Church in their times tooke the wordes of the institution this is my bodie figuratiuely Origen saith Si secundum literam accipis id quod dictum est nisi manducaâ—eritis carnem filii hominis litera illa occidit If thou vnderstand after the letter the wordes of our sauiour except you eate the flesh of the sonne of man c. that letter killeth Hyeronimus saith De hac quidem hostia quae in commemor atione Christi mirabiliter fit edere licet de illa uero quam Christus in ara crucis obtulit secundum se nemo potest edere Of that oblation which was made wonderfullie in remembrance of Christe a man may eate but of that which was offered vpon the alter of the crosse of it self no man can eate Chrysostom saith Si carnaliter accipis nihil lucraris If thou receaue it carnallie it will doe thee no good Of these places it is plaine that the flesh of Christe is not eaten with our teethe and that the eating the flesh of the sonne of man is not to bee vnderstood literallie Cyrillus saith Christus credentibus discipulis fragmenta panis dedit Christ gaue to his beleeuing disciples peeces of bread Hieronymus saith Christus in typo sanguinis sui non obtulit aquam sed vinum Christe in the type of his blood offered not water but wine Cyprianus saith Dominus sanguinem suum vinum appellauit de botris et acinis plurimis expressum The Lorde called wyne pressed out of many clusters grapes his bloode And againe Inuenimus vinum fuisse quod dominus sanguinem suum dixit Wee finde that it was wine which the Lorde called his bloode Of these places it is cleare that it was bread and wine which Christ gaue to his disciples bittes of bread wine wrong out of grapes Irenaeus saith panis eucharisticus carnis nostrae substantiam auget The bread of the eucharist that is of the Lordes supper turneth to the substance of our flesh augumentes it Origenes saith Ille cibus qui sanctificatur iuxta illud quod habet materiale in ventrem abit et in secessum eâ—citur That meate which is sanctified that is consecrated to a holie vse according to the matter or substance of it goeth downe into the bellie and is cast out into the iakes Be these two fathers it is plaine that the breade in the Sacrament doth nourish the body passeth through the belly and auoydeth into the draught which were an absurd thinge to speake of the precious flesh of our Sauiour Cyrill saith Christus cum discipulus suis etsi non corpore tamen virtâ—te deit atis semper futurus Christ will be with his disciples howbeit not bodilie yet bee vertue of his diuine power alwayes And in an other place Christus non poter at in carne versari cum apostolis post quam ascendisset ad patrem Christ coulde not in his flesh conuerse with his disciples after that hee was ascended to his father Athanasius saith Quomodo vnius hominis corpus vniuerso mundo sufficeret Quod tanquam in illorum cogitationibus versatus Christus commemorat A quibus cogitationibus vt eos auocaret quemadmodum Paulâ— ante suae descensionis de coelo mentionem fecit ita nunc reditus sui in coelum How can the body of one man suffice the whole world which thinge hee recordes as if hee had beene in their heartes From which thoughts to drawe them now hee maketh mentioÌ„ of his ascending into heauen as hee had done before of his descending from heauen By these two fathers yow maye see that Christ is ascended into heauen as concerning his bodie And to perswade the Caparâ—aites
saieth Athanasius that hee ment not that they should eate his very bodie he telleth them that it shuld returne to heauen againe and that they should not haue it to eate Which thing August setteth down most plainely answering the same Capernaites Si ergo videritis filium homiâ—is ascendentem vbi erat Prius quid est hoc hinc apparet vnde fuerant scandalizati Illi enim put auerunt illum erogatâ—rum corpus suumâ—ille autem dixit se ascensurum in coelum vâ—ique integrum Cum videritis filium hominis ascendentem vbi fuerit prius certe vel tunc videbitis quia non eo modo quo putatis erogat corpus suum Certe vel tum intelligetis quod gratia eius non absumitur morsibus That is if you see the sonne of man ascending where he was before What is that heerof appeareth the ground of their offence For they thought that hee would exhibite to them his owne bodie But he telleth them that hee was to goe whole to heauen as if he woulde saye when you see the sonne of man ascending where hee was before then shall you see that he will not so bestowe his bodie as you thinke then shall you vnderstand that his grace can not bee consumed peecemaall or bit and bit This is that Christ him self teacheth The poore shall you haue alwaies but me you shall not haue alwayes that which Peter teacheth That the heauens must hould him while al things be restored This is that which our beleefe teacheth That he sitteth at the right â—and of his father Heere their distinction of his visible and vnuisible presence is a dreg of mans braine Christ him self neuer taught vs of that vnuisible preseÌ„ce And wee will not learne such deep mysteries at men who may deceaue and be disceaued that Christ can doe it we denyâ— not but that he will doe it we will beleeue no man but him self of whome we are sure that he will not lye Clemens Alexandrinus saith Duplex est sanguis domini alter carnalis quo redemptiâ— sumus alter spiritualis quo uncti sumus Et hoc est bibere Iesu sanguinem participem esse in corruptionis domini There is two sortes of the Lordes blood the one carnal where with we are redemed the other spirituall wherewith wee are anointed To drinke the Lords blood is to bee partaker of his puritie and incorruption Cirill saith Num humanae carnis coÌ„mestioneÌ„ hoc nostrum sacramentuÌ„ pronuncias et ad crassas cogitationes vrges irreligiose mentes â—orum qui crediderunt Et attentas tu humanis rationibus tractare ea quâ— sola et purafide accipiuntur Callest thou our Sacrament caniball barbaritie and presest irreligiouslie the minds of them that beleeue to grosse thoughts and aseyes thou to handle that with humaine reason which is receaued by pure faith onely Ambrose saith Fide tangitur Christus â—ide videtur non tangitur Corpore non oculis comprehenditur Christ is touched be faith and seene be faith Hee is not handled with the handes nor seene with the eies August saith Dominus dixit se panem qui descendit de câ—lo hortans vt credamus in illum hoc est manducare panem vivum qui credit in illum manducat The Lorde saide that he is the bread which came downe from heauen exhorting vs to beleeue in him for that is to eate the breade of life that came downe from heâ—uen He that beleâ—ueth in him eateth him Bee these places you see that to eate Christ is to beleeue in Christ and pertake his puritie and that hee is eaten onely be faith not with the teethe Theodoret saith Christus naturam panis non mutat sed naturae addit gratiam Christe changeth not the nature of the breade but to nature addeth grace And againe Post consecrationem mystica signa non exuunt naturam suam manet enum prior substantia forma et species The mysticall signes after consecration puteth not of there owne nature for the former substance forme and shape abideth Ambrose saith Sunt que eraut et sn aliud commutantur they are the same thing they were before that is breade and wine and are turned to on other that is turned to an other vse to present to vs the bodie and bloode of our Sauiour to feede our soules spirituallie Gelasius saith in sacramento manet panis et vini substantia In the sacramentes the substance of breade and wine remaineth Irenaeus saithâ— Quemadmodum qui est aterra panis percipiens vocationem domini iam non est communis panis sed eiu haristia ex duabus rebus constans terrena et celestâ— sic et corpora nostra percipientia cucharistiam iam non sunt corruptibilâ—a spem resurrectionis habentia As the breade growing out of the earth receauing the Lords institution is no more common breade but the eucharist consisting of two things the one earthlie the other heauenly So our bodies receauing the eucharist are no more corruptible hauing hope to rise againe Be these fathers it is cleere that the substance of the bread abideth and that the eucharist that is the communion of thankes giueing consisteth of an earthlie and a heauenly thing To conclud this matter Chrysostom saith in Vasis sanctificatis non ipsum corpus Christiest sed mysterium eius continetur In the sacred vessels the verie bodye of Christ is not but a mistery thereof And August saith more peremptorily Non hoc corpus quod videtis manducaturi estis non bibituri sanguinem quem fusuri sunt qui me crucifigent sed sacramentum vobis aliquod commendaui You are not to eate the bodie which you see nor to drinke the blood which they are to shed who will crucifie me But I commended a certaine mysterie to you c. In these places which I haue quoted you haue plainely without any glosse al that we teach and beleeue of this sacrament That the words of the institution are figuratiue That the action of eating and drinking these mysteries is spirituall That the bodie of Christe is receaued bâ— faith not be the mouth That the wordes of the institution are to bee taken literallie That the body of Christe which suffered for our sinnes is in heauen not in the SacrameÌ„t That to eat the flesh of Christ is to beleeue in him That the substance of the breade and wine abideth and is not transubstantiated And lastly that the body of Christ is neither in the holie vessels nor eaten be them who receaueth this sacrament All these thinges I haue heere proued I saye in plaine categoricall wordes which the aduersaries can not avoide without most odious and absurd gloses which the actours neuer knewe nor thought Yet not-withstanding they vendicat these fiue hundreth yeares as the other fiue hundreth also vntill the dayes of Berengarius and beareth the ignorant in hand that all is theirs without contradiction They haue such a confident
nature I am persuaded that these men will not saye that the substance of the water is also changed in Baptisme into the bloode of Christ how-be-it the reason be as good to saye this as that Bee these examples I woulde haue the circumspect reader warned that when he readeth in any of the fathers that the nature of the breade is changed in the Sacrament hee take it not for substance alwayes I will giue the an example or two of the moste peremptorie places that these men hath and which maye begâ—â—le a wise and circumspect reader Harding against Iewell alleadges out of Câ—prian these wordes Panis iste quem dominus discipulis porrigebat non effigiâ— sed natura mutatus omnipotentia verbi factus est caro This breade which the Lord gaue to his disciples changed not in shawe but in nature be the omnipotencie of the worde was made breade Where firste note that hee calleth it breade which hee gaue his disciples which thing as this day were heresie in Rome Secondly that hee saith not the substance of the bread is changed but the nature of it which being created to feede the bodye of man to temporall life is now changed be the omnipotencie of the worde that is Christ to feede the soule to eternall life Thirdelye where hee saieth the breade was made flesh it proues not a chaÌ„ging of the one substance into the other For Iohn saith of the sonne of God that the worde was made flesh which not-withstanding was not turned into flesh Lastly the hyperbole of the omnipotencie of the worde sundrie of the fathers vseth of the water in Baptisine which abideth water still and is not changed into the blood of Christ. Beda saith Panis et vini creatura in sacramentum â—arnis et sanguinis Christi ineff abili spiritus sanctificatione transfâ—rtur The creature of breade and wine be the vnspeakable sanctification of the spirite is translated to the Sacrament of Christes bodie and bloode Where you see as hyperbolicall wordes not to change the breade and wine into the bodie and blood of Christ but into the Sacrament of his bodie and blood Maister William Rainold againste Maister Robert Bruce alleadgeth two places out of Ambrose which being weighed in these confiderations will proue no transubstantiation Ambrose comparing the efficacie of Christes wordes with the words of Elias at laste concludeth if his wordes were of such force that they caused fire to come downe from heauen shall not Christes speach be of sufficient force to alter the nature of the elements First the Latine worde which hee interpreteth nature is species elementorum The shapes of the elements which it is certaine to the sense remaineth vnchanged and so the wordes beareth a manifest hyperbole It is true that Ambrose in that place vseth sundry high amplifications not to persuade the breade to be transubstantiated into the essentiall bodie of Iesus Christ but from the authoritye and power of the consecratoure to settle into the heartes of men a dreadefull account of the consecration That this is his drift it is plaine in the same place Where he saith ante benedictionem rerborum coelestium alia species nominatur post consecrationem corpus Christi significatur Before the celestiall blessing an other forme is named after consecration Christs body is signifyed saith hee not in deede transubstantiated For that which doth signifie his bodie can not be the same thing which it signifieth In the other place Ambrose teacheth that the consecration is made bee the wordes of Christe the selfe same whereby all things were created and after a long induction concludeth it was not the body but breade before secration but after when Christs words came there to then was it the bodie of Christ. and addeth thou seest then how many wayes the speach of Christe is able to change all thinges This long induction of Christes power as I haue saide is to noe other ende but bee the powerful consecration of the elements to settle a resolute persuasion in our heartes of Christs presence which is the vnseene subiect of our faith That Ambrose knewe not transubstantiation of the elementes it is plaine in that same cap also Where he saith Si tantavis in sermone domini fuit vt inciperentesse quae non â—rant quanto magis operatorius est vt sinâ— quae erant et in aliud commutentur If there was such power in the worde of the Lorde to make thinges beginne to bee that they were not howe much more powerfull is it to make thinges byde that which they were before and to be changed into an other Where note that he saith the bread and wine abideth the thinge which they were that is breade and wine which these men denieth And a little after warde hee saith similitudinem pretiosi sanguinis bibis Thou drinkest the lâ—kenesse of that precious bloode In the cap. following also hee calleth it figura corporis et sanguinis A figure of the bodie and bloode of our Sauiour Iesus Christe If Ambrose had thought the elementes of breade and wine to be the essentiall and reall body of Christ hee woulde neuer haue called them similitudes and figures thereof If these men woulde buckle that opinion on Ambrose or anye other father let them produce him in his monstruous coloures of accidents without their naturall subiects and subiectes without their naturall accidents and substance changed into substaÌ„ce For we are surely persuaded that transubstantiation was neuer beleeued before these strange theoremes were vniuersallie receaued And if they cannot find these theoremes which muste haue rung in all the pulpits and schooles if that doctrine had beene receaued before the counsell of Rome which condemned Berengarius let them pardon vs to thinke that that doctrine was not till theÌ„ knowne in the own complexion To conclude this matter of the fathers it is no wonder that these men presumâ—â—g on the ignorance of their readers draw the amplifications of the fathers to their bent seeing they blush not to take Calvin and Maister Robert Bruce whome all men knoweth to dissent from them at such stottes Maister Rainolds quoteth out of Caluines institutiâ—ns foure or fiue places which if hee had written a thousand yeares before would make a greater shew for their transubstantiation then anye thinge that father Robert Bellarmine hath founde among all the fathers and more pregnant then these places which I haue answered of Cyprian and Ambrose The firste is in the mysterie of the Supper saieth Caluin Christ that is Christs bodie and blood be the signes of bread and wine is truly deliuered vnto vs. And al-be-it it may seeme incredible that in such distance of places he shoulde passe downe to vs Yet let vs remember howe farre his power exceedeth our sense and that our minde cannot comprehend let our faith conceaue Againe in his holy supper hee willeth me vnder the symboles of breade and wine to take eate and drinke his bodie and
his word we beleeue with the Centurion that he can doe what he will But that hee will doe al that he can was the faith of the deuill who persuaded him to make breade of stones because he coulde As for this question when Maister Iohn Hammilton can proue to vs that Christ his will was to create him selfe a newâ— bodie of breade bee the eternall worde of truthe we shall addresse our heartes to beleeue it Secondlye he argues It is blasphemy to saye that Christes blessing worketh no thing in the breade and if it worke anyething it is no thing but transubstantiation To this it maye be replyed that Christ hath not left vs in the worde that powerfull forme of blessing and that no other not the Pope him selfe can supplye that want with wordes 〈◊〉 As for the words 〈…〉 thanks or to giue him that blessing the bread it containeth onely an assertion that he blessed it not the forme how he blessed it Which thing it may seeme the Lorde left out foreseeing that these men woulde haue misconstrued it if they had gotten it Further they are not yet agreed on it whether the wordes of the institution or the blessing if they had them worketh this miraculous change When they are all agreed let M. Iohn Hammilton if hee like not this answere sende vs word and wee shall shape him an other Thirdely he saith we giue Christ the lyâ—â— â—enying the breade to be turned into Christes bodie Be that rule as is saide alredie hee giueth Christe the lye that saith he is not a vine nor a doore Alace that M. Iohn Hammilton should set his faith vpon such grounds as these Fourthlye he woulde proue bee the institution that Christ saide masse in his owne person sitting at the table with his disciples Masse at a table â—ye man â—oulde he not get an altar twentie to one that Masse was not Catholike that wâ—nted an alter hallowed hee some pope For seeing it is a necessarie instrument to that action it was no harder for him to haue raised vp a 〈◊〉 to that ende then to turne the bread into his bodie nether hauing two bodies nor changing the formes of the â—reade This doubtlesse was a great ouer-sight Bâ—t heare I woulde aske an other question also whether he saide masse sec imdum ordinem sarum vel Romanum And what was the forme of his masse â—loths whether in the consecration hee keeped the iust number of Crosses beckes binges Ioukes and turnes prescribed in that action whether in his memento he prayed for his father and his mother and in the oblation offered sacrifice for them And to omitt the rest for I can noâ— stand on all whether hee repeted the fiue wordes hoc est enim corpus meum with out taking his breath For if hee omitted these murgines or anye of many moe then these he was not so catholike a preste I meane so Romane catholike and for all my correction pardon my comparison as for M. Iohn Hammilton and ten thousand moe that isâ— and was farre more formal to mummill 〈◊〉 Romane Masse then hee Heere also might be asked whether the Masse which Christ saide was perfect or imperfect And if it was perfect as perhaps they may grant whether all the crosses and kisses in the rubrick of the canon of the Masse and the rest of the ceremonies prescribed there be vnnecessary additions and if they be what they were that durste presume to ad to that which the eternall wisdome of God had praescribed such trashe and make their inuentiones as necessarie as his instituâ—ion For now it is growen to that heade that if M. Iohn Ham. for as catholike as he is or the highest headed Bishope within the Popes precincts woulde acknowledge no other Masse then Christ ordained he woulde soone be as odious an heritike as either Martine Luther or Iohn Caluin But to his syllogisme That Christ said Masse thus he reasons The Masse is no other thing hut the giuing and offering of Christes precious bodie and bloode contained vnder the externall formes of breade and wine after the order and riâ—e of melchisadeâ— to theliuing God for the people But Christ Iesus after that he had consecrated the breade and wine in his precious bodie and bloode gaue the same to God the father for his Apostles sitting with them at the institution of this holy Sacrament Ergo Christe saide Masse at the institution of the Sacrament To the 〈◊〉 of this syllogisme I haue answered that if M. Iohn Hammilton would saye no other Masse then that he woulde be condemned of heresie for imitation of Christe The minor I vtterly denye The text saieth not that Christe gaue thâ— breade and wine consecrated to his father for his disciples But to his disciples for a remembrance of his blessed passion That which hee gaue to his disciples for a remembrance of him selfe it will passe M. I. his intandement to proue it giuen to God for them But to finde the Masse in these wordes beholde how many leapes he takes Firste that Christ gaue this Sacrament to his father Secondly that he gaue is that hee offered Thirdely that hee offered it euen then when he gaue it Fourthly that hâ— offerâ—â— a sacrifice foâ— his disciples Fistly that â—ee oâ—fered it for them that is not for their redemption for that woulde bee derogatorie to his bloodie sacrifice buâ— to adore GOD for their redemptioni And therefore as if their were noe morâ— doubt of these wordes then the wordeâ— of the Masse booke Iube 〈◊〉 perserri per â—ianusâ— sancti angelâ— tâ—â— c. Hee runneth out vpou vs as blasphemâ—ers of this holy sacrifice pernerters of this holy textâ— To conclude with him in a place heâ— proueth that the wicked eateth not noâ— driâ—keth the bodie and blood of Christ His argument is the foundest syllogisme in all that worke But that men may seâ— how loâ—h hâ— is to speake truth or reason for it 〈◊〉 â—â—teth vp that assertion argument and all at once and calleth it an impious heâ—e sie and proueth it bee the inâ—tance of â—udas who with the reste of the twelue Apostles receâ—â—â—â—â— the Saâ—rament In which reason the ingeniouâ— reader maye take vp an incâ—anted and besotted head with the sotâ—sh poyson of the Romane dregges The question is whether the wicked in the Sacramente â—eceaueth the reall bodie of Christ And for proofe hee alleges the euangâ—listes Mathew Marke and I uke to proue that Iâ—das receaued the Sacramente That Iudas receaued the Sacrament it is a thing that might haue beene and some affirmeth and some denyeth But that Iudas did eate the flesh and drinke the bloode of Christe it will passe all the schooles of Rome to proue bee the â—racles of truth Of that Augustine saith dominuâ—â—â—das â—â—das did eate not the breade the Lorde but the breade of the Lorde This much to giue the reader a taste of M. Iohn his doctourall learning For anye thing that appeareth in his