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
beleeuâ— that if GOD had showen so notable a iudgment on Iohn Knoxe in the pulpite and presence of such a frequent assemblie as vseth to be in the Church of Edinburgh the people woulde not haue onely abhorred his doctrine but stoned him selfe out of the towne Or can anye man that hath a mans harte that is reason and vnderstanding beleeue that if Iohn Caluin had vsed that manifest iuglarie which ye are not ashamed to publish in the face of the Sun in the congregation at Geneua that that people who found the moyen in a priuate grudge to banish him their towne for certaine yeares would not on such a notorious cause as that haue either stoned him in the streetes or expelled him at the leaste with shame for euer But this is a note of gods iudgment that hee hath so besotted your senses that you haue not the wittes to caste a probable collour vpon your lyes This was an other cause that made me leaue my purpose to confute your booke For if I had gone fordward I sawe that I was to meete with many slanders which was not worth the hearing nor reading and needed no other to confute them then the mouth that toulde them if the hearer had but halfe a nose to smell alye as whote as a foxe Yet hauing spent many dayes and nights in gathering materialles to that worke I resolued not to lose them but with some trauell contriued them in this forme which you see hoping that the power of reason and truth might not onelie staye such from that erroure as your sectaries had made to doubt but also make you and them to doubt of that which you teach so confidently if you would read as aduisedly as you haue bequeathed your selfe vnconsideratlye to that abhomination And heare I charge you in the bowels and mercies of lesus Christ as you will answere in the great daye of the Lorde if you doubt indeed which is not likely for anye matter that wee can see in your bookes to haue turned you or left the truth for any particular to open your eyes againe to the light and to returne to the grace from which you are fallen I haue heere deduced the truth of this question whereon standeth the foundatioÌ„ of the Romane religion from Christ to our owne times I haue taken this paines partlie for our people partelye for you to whome I wishe the good that a Scholar should to his maister And therefore I praye you as you loue to liue for euer to leaue the way of death euerlasting Otherwayes in the court of conscience where truth will be reuealed the popes indulgence will doe no good I must beare witnesse of your wilfulnes and proude contempt of the reuealed truthe The Lorde giue you a harte to loue him better then men Yours if you be Christes ALEXANDER HVME The diduction from the fountaine OVR Lord and maister Iesus Christe that night that hee was betrayed into the hands of the highe preiste to continue in his Church a solemne remembrance of his blessed passion which hee was shortly to suffer instituted at his last supper with his disciples after that hee had finished the lawe of the pascall Lamb in place there of a newe Sacrament in the Elementes of Breade and Wine In this and with this after an vnspeakable maner be a secret diuine efficacie hee deliuered also to their Faith his precious Bodie and Blood to vnite them and al that should succeede them to be bone of his bone and flesh of his flesh to nourish their soules vnto eternal life In this mystery there is such a secret coÌ„iunctioÌ„ betweene the elements and his precious flesh that in al ages it hath exercised the hearts and minds of men in the deep contemplation thereof some to life and some to eternall death and condemnation For seeing the glorie and excellencie of our omnipotent God consisteth in the highest perfection of mercie and iustice his infinite wisdome hath tempered his worde and Sacraments to minister matter to both Therefore betweene his elect whose heartes he illuminates with the light of his spirite and those whome he hath left to the iudgment of their owne fenses and illusions of errour there hath risen out of this cloude greate stormes to exercise his Church that it might not lye sleeping in the sonne of securitie It is fortie yeares and morâ— since the Lordâ— beganne to sowe in this countrie being then ouerwhelmed in the mists of ignorance the seede of his eternall trueth Now seeing our vnthankfulnes hee suffereth the enemie to repaire home againe and to sowe darnel in his haruest He is busie and we are secure Wherefore to meete his practises and to arme the simple against his sophismes I haue chosen this argument of reall presence as of greatest importance to confute all papistrie For if the naturall bodie of our Sauiour is not in the sacrament as they call it of the altare they haue no sacrifice for the quick and deade and wanting that their market of masses this fiue hundreth yeares hath beene a faire of false wares In this disputation I will vse no rethoricall colloures to fill mens eareâ— with wordes but shortely will ayme my arguments to the poynt hoping that in all sounde iudgementes weight of reason will be more effectuall then the ratling sound of emptie words I will deduce the truthe of this poynte out of the well of truth and then will proue the Church to haue receiued it from Christ and his Apostles and notwithstanding the craft and crueltie of the enemie to haue kept it sincere and pure to our times Lord shew to me the the light of thy truth put weight in my wordes and force in may arguments to beare thy truth through the middest of thy enemies and to confounde the wisdome of the wise Our Lord and Sauiour at the institution of this Sacrament tooke breade and after that hee had giuen thankes broke it and gaue it to his disciples saying Thus is my body which is broken for you this doe ye in remembrance of me The wordes this is my bodye the Church of Roome taketh literallie â—ffirming that the breade is turned into the very natural reall body of christ hauing no nature thereof but collour sauour taste and other inseparable accidents Wee on the other side take them figuratiuelie denying that there is anye change of the substance but that the bread remaineth bread representing to our soules the bodie of Christ to feede our soules to eternall life As for the wordes them selues without other inforcements they are capable of both senses we grant that if both scripture nature did not denye they maye be taken literallie Againe that they may be taken figuratiuely if the peruersnesse of the aduersarie will not grant other scripturs in the same forme will easilie conuince He that saide of the bread This is my bodie saide likewise of him selfe I am a vine I am a doore and Paull saith the rock vvas Christe But
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
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
Sainte Maurice in Angieres wrote a letter to Lanfrancus abbat of Bec-heloin in Normandy declaring the abuses of the Sacrament and commending vnto him Ioannes Scotus his learned work vpon that question It fell out that Lanfrancus himself was then absent and his conuent opening the letter sent it to the pope There the Pope summoned a counsel and condemned the man being absent of heresie and commanded Lanfrancus at that tyme being his freind to answere him vnder no lesse paine then to be as great an hereticke as he LanfraÌ„cus following the swaye of the worlde for afterwarde hee was made Bishop of Canterburie in England performed the charge laide vpon him without all regarde â—fformer freindshipe Berengarius not-withstanding abiding constante Pope Leo the ninthe summoned him to a counsell at Verseles and there damned him againe being absent and burned the booke of Ioannes Scotus which he had coÌ„mended to Lanfrancus before After this Victor the second seeing Berengarius for all this in high estimation and account both with the Nobilitiâ— and people for he was a man of singulare graces gâ—ue direction to the French Church to summon take order with him They therefore asseÌ„bled at Toures whether the Pope also sent his legate Hilde brâ—nd who afterwarde was Pope himself one of the cursedeft that euer was clecked Before them Berengarius appeâ—red and for as ill as the worlde was satisfied them Hildebrand also prouing his doctrine be the Scriptures fathers and counselles to haue beene the ancient faieth of the Church But pope Nicolas the second not contentented with this summoned him to Rome againe to a counsell helde in the Castle of Lateran there and drawing him thither with faire promises gaue it him to his choise whether he would recant or burne Where the cowardlie man now in his oulde age for feare of that which was moste spent made that beastly recantation which is yet extant in Gratian a perpetuall argumente of his dasterdlye courage and the brutishe ignorance of that counsell of which the fyner papistes since hath beene ashamed and their owne glosse saith in the decreits that if it be not wel taken it is a fouler erroure then was that of Berengarius Thus was that sillie man counted before as recordeth Fuldebert bishop of Cenomanum both for life and learning the flowre of his age compelled againste his conscience bee a hersel of ignorant mules to condemne and curse the truth to his great â—reife and terroure in the houre of his death After this the truthe beganne to sinke and ignoraÌ„ce ouerwhelmed almost the whole Church The knowledg of tongues decayed and he was counted the greatest clarke that coulde speake most barbarous Latine and teare out of whole peces such distinctions as would haue troubled all the schooles in Athenes to vnderstand Notwithstanding this cruell dealing with Berengarius Benno Cardinall of Hostia recordes that Gregorte the seauenth before called Hildebrand who at the commandement of Victor the second had hard Berengarius him self in the counsel of Towres remained so vnresolued heereof that hee sent to Anastatius to praye and commanded his Colledge to fast to get some secret reuelation from heauen of this mysterie By which doubt of the pope himself it should seeme that the reasons of Berengarius were not lighte that sunke so deep into his heart as hard as it was that the hole sea of rome â—uld not wash them awaye After this this truth was still persecuted till these our times be the wolfes of Rome that gote the custodie of Christs sheepe bee hooke and crook and forged falshood The first that we reade of to haue abide the flames of this purgatorie for now it was growen hotter burned not onely bookes but both booke and bodie was one Peter Bruce aboute the yeaâ—e one thousand two hundreth Hee was a doctour in Tolouse of great account at that time and many flocked to his lessons of all degrees Hee for his laboure was burned quick for that was now become the stipend of truth how-be-it it had beene as cleare as the sunne if the pope of Rome allowed it not Notwithstanding the fall of his Maister one Henrie his scholer tooke the 〈◊〉 in hand and boldely sustained iâ— Their followers which were manye and the more bee the cruell handling of Peter for sanguis sanctorum semen ecclesiae the the bloode of the saintes is the â—eede of the Church were in dispiâ—e called Petro-Brucianes Henricianes as these men are euer reddie to nik-name whosoeuer dissents from them Aboute the same time there was an abhot in an other part of France I cannot finde the name of the place and a prieste at Lismoore in England of the same opinion The centuries calleth them sacramentaries that they might no more goe without a nikname then their fellowes About the yeare one thousand one hundreth three score there was in Lyons one Waldus a Merchant for welth and wisedome of good account This man walking in the fields for repast as some writeth or on the counsell of the towne as other recordes sawe one in the companie fall downe deade With which spectacle entring into a deepe speculation of the frailtie of this life and the vanitie of our cares sâ—t on a thinge so fraill hee turned his studies to prouide for the life that lasteth without ende Wherefore hee got him a Bible which booke in those times was rare in the handes of the Laitie not so frequent in the hands of the Cleargie as worse bookes and like the man in the gospell â—o buye the Iewell of the kingdome of heauen spent the rest of his trauels for hee was learned to seeke out of it the true water of life The thinge which hee learned him self hee imparted to his familie and catechised it His maner of teaching was so familiare effectual that sundrye of his neighbours resorted to his house to heare him This congregation grew frequeÌ„t the priests grew angrie Wherefore like dogs in a manger that neither can eate the haye nor will let the horse they charged him to let that labour alone and not to put his hooke in their haruest except hee would doe worse The man caried more with conscience which straited him then caring for their boaste whome he sawe doe no other good but roare in a Church followed his godly course and his neighbours for all the feare refrained not his house Whereupon they excommunicated and cursed him with bell booke and candle and al his followers and confiscated al their substance There they sundred some seeking this waye and some that where they coulde finde any succour and woone where euer they came the praises of good life and godly learning being named commonly in waye of pittie pauperes Lugdunenses the poore of lyons as they were in deede stripped out of al and left as pure as Irus Some of them went into Lombardy some into Boheme some setled at home in Prouince Guien Langueâ—ock c. In Bohem being