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
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
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
these words inforces not a literall sense that hee is a verye doore vine or rocke Ergo these wordes inforce not literallye that the breade is his bodie The speaker is one the forme is one and there is nothing in the one which is not in the other to inforce a literall sense Of this see more in the answere of Maister William Reinoldes fourth replye to Maister Robert Bruce cap. 19. hereafter pag. 96. This ground being laide that these wordes are as opportune â—o a figure as to the letter wee ioyne with these men vpon a new conclusion that the figure is moste consonant to the truthe and agreeable with the scriptures To begin then my first argument is taken from the name and nature of a Sacrament No sacrament is the same thing which it signifieth The bread wine in the Lordes Supper are sacraments of Christs body and bloode Ergo they are not the thing which they signifie that is they are not the body blood of Christ The first part of this argument is a rule of nature deliuered vs be a common consent of all the learned before the dayes of ignorance and papistrie Let August serue for all sacramenta saith he sunt signa rerum aliud existentia aliud significantia Sacraments are signes of thinges being in deede one thing and in signification an other The answere here that the accidents are the signe and that the substance is changed is a tricke of Romane iuglarye without warrant of the word or testimony of any father for eight hundreth yeares after the institutioÌ„ of this sacrament Of this see more hereafter in defence of Maister Robert Bruce against Maister William Reinold cap. 19. reason 2. My next reason shal be from the analogie of the sacraments of the new olde couenant The sacraments in the new couenant are the same to Christe now commed that the sacraments of the olde couenant were to Christe to come But the sacraments of the old couenant were types and figures of Christ to come Ergo the sacraments of the new couenant are types and figures of Christ alreadie commed The proposition Paull confirmeth The fathers did all eate the same spirituall meate and did all drinke the same spirituall drinke And Aug. sacramenta iudaeorum in signis diuersa fuerunt a nostris in rebus significatis paria That is the sacraments of the Iewes did differ from ours in signes but are the same in signification The assumption the aduersarie cannot denye Thirdly I reason out of Christs own words after that hee had absolued the hole action and his disciples had al eate of the bread drunk of the wyne I wil saith he no more drinke of this fruite of the vine while I drink it laying this foundation which I hope no man can denie that the breade is no other wayes his bodiâ— then the wine is his blood The fruite of the vine is not the naturall bloode of Christ. But that which he had consecrated his disciples had drunken he calleth that the fruite of the vine Ergo that which hee consecrated they had drunken was not his naturall blood be like reason that which they had eaten was not his naturall and reall bodie The proposition being a negatiue of things disparate and diuerse is not deniable and the assumption is a text vttered be the mouth that could not lye Fourthly the order of the institution Iesus the night that hee was betrayed tooke breade and giuing thankes broke it and saide take eate this is my body that is broken for yow yealdes vs this argument That which hee broke was the same which they did eate But Christ tooke breade and broke it not his essentiall bodie Ergo that which they did eat was bread and not his essentiall bodie The proposition is manifest in the wordes as they lye he tooke bread hee brake it that is breade hee bade his disciples eate that same bread and of it saide this is my body which is broken for you That which hee tooke hee broke that which hee broke he gaue them that which he gaue them they did eate and that which they did eate he calleth it his bodie To applye the verbes following to an other thing theÌ„ that which the first verbe is ioyned with is to teare Christs wordes in sunder and to parte the thinges which hee spake coniunctly The assumption is the very text And further when hee broke the breade Christ had not vttered the wordes bee vertue whereof these men holdes that the breade is changed into the bodie of Christ. Fifthly out of the same wordes weâ— drawe this argument The thing which he gaue them was his essentiall bodie as the breaking of it was the breaking of his bodie But the breaking of the bread was not the breaking of his body for our sinnes as it was done vpon the crosse â—rgo the bread was not that same essentiall body which was broken on the crosse but in a figure The proposition is true because as hee saith of the breade it is his bodie so hee saieth with one breath that it is his bodie broken this is my bodie broken for you The assumption is true because the bodie of Christ was not broken before his passion and because the breade was broken in peeces which his bodie was not Sixtly it is saide in the sixt of Iohn He that eateth my flesh and drinketh my blood dwelleth in me and I in him Which words yealdes vs this reason Hee that eateth the flesh and drinketh the bloode of Christ dwelleth in Christ and Christ in him But all that eate the sacrament dwelleth not in Christ nor Christ in them Ergo not all that eateth the sacrament eateth the flesh and drinketh the bloode of Christ. The proposition is the text the assumption the great heap of vnworthie receauers doth proue This Peter Lumbard the great maister of sentences alleadges out of August Qui discordat a Christo non manducat carnem eius nec sanguinem bibit et si tanterei sacramâ—nâ—um ad iudicium sibi quotidie accipit He that followeth not Christ eateth not his flesh nor drinketh his bloode how-be-it hee dailie receaue the sacrament of so great a mysterie to his damnation Which sentence afterward in B. and C. hee laboureth to answere without sense or sentence That the wicked eateth the proper flesh of christ which was borne of the Virgine Marie but not the spirituall flesh of Christ which is receaued onely be faith vnderstanding We reade in the scripturs but of one flesh of Christ which was borne of the Virgine Marie suffered on the crosse for our sinnes Of this flesh saieth Christ whosoeuer eateth dwelleth in me and I in him But the wicked saith Lumbard eateth this fleshe and so bee his worthye sentence the wicked dwelleth in Christ Christ in theÌ„ The faith which beleeueth or vnderstanding which conceaueth anye other flesh of Christ then this beleeueth and vnderstandeth the thing that
this demonstrates that which was broken for the elect But the pronoune this demonstrates the bodye of Christe vnder the shape of bread Ergo the bodie of Christ vnder the shape of breade was broken for the elect This is al to my remembrance which they can drawe from the scriptures with any shew of reason or probability But heare to get more elbowe-roome and mâ—e startling holes they appeale to the Church all writers of all ages A large forrest in deede where their is many bushes to hide a lye First for the Church they will prese vs to accept the Church of Rome If they had anye such promise as Ierusalem hath manye that The spirite of the Lorde shoulde neuer departe from her and that hee woulde set his tabernacle their for euer the worlde woulde bee ouer little to holde them But seeing Ierusalem is fallen not-with-standing these promises wee may well doubt of Rome that hath no promise And seeing Rome hath had 7. Kings was set on seauen hilles was drunken and is drunken with the blood of the saintes and was the greate citie which regned ouer the Kinges of the earth it is verie suspitious that she is the seate of the scarlet whoore And therefore let them set their harts at rest for wee will not admit the shadowe of her name As for the writters of all ages we will not refuse them on certaine conditiones We acknowledge the scriptures the onely well of truth and life If any man bring vs water out of their cesterns we haue example of him that sent vs to the scriptures onely to suspect poyson We will ken noe strange fire that is no new doctrine in the Lords sanctuarie without the warrant of the woâ—de of truth For wee count 〈◊〉 authoritie of man no not of all men sufficient to giue lawes to the conscience Onely God is Lord ouer iâ— and able to conâ—roll iâ— He that seeth not the hearte can not binde the heart to any lawe if these men who woulde so faine laye on vs the yocke of mans authoritie can produce one man with warrant from him that made man not to be a man that is in no thinge to erre and be disceaued we will take his worde when wee haue seene and tryed his warrant But if he dwelleth in neighboure rowe among his brethren they must pardon vs to trye his golde with the true tuich stone which cannot deceaue nor bee disceaued Of this minde was August that hee woulde trye all mens writtinges were their names neuer so Catholicke be the scriptures and wisheth others to doe the like with his On this condition then we will admitt the testimonies of men to proue that this light as I haue saide be Christ and his Apostles once kindled in the Church for all that his enemies coulde doe was neuer extinguished since For the Church of God his true spouse maye be banished to the wildernesse but never vtterly destroyed It is true that our aduersaries heare musters the names of the fathers and bragges of al antiquity It woulde bee long and tedious to examine all their particulare allegations Therefore to be shorte I will set downe two obseruations which cutteth off what euer seemeth to make for them for six hundreth yeares after Christe of which I haue touched the one alredie declaring the causes how transubstantiation crap into the hearts of men That is that it is our parte when wee receaue these holy mysteries to lift our senses so from the elementes that we neuer let it enter into our thoughtes that wee receaue breade and wine but assure our consciences that Christ bee the secrete ministerie of his divinitie doth feede our soules with the true breade of his bodie to etâ—rnall life That is that which Chrysostom teacheth Oculifidei quando vident haec in effabilia bona ne sentiunt quidem hâ—c visibilia When the eyes of â—aith beholdeth these vnspeakable good thinges they no wayes feele the sensible thinges which are set before them This then being harde for our senses to mount aboue their owne obiects and to set their intention on graces so vnsensible to our corrupted instrumentes the fathers to stirre vppe this spirituall consideration in vs faleth out manye times in hyperbolycall speeches which they neither ment them selues nor any man of indifferent iudgment considering the drift of their words can suspect to haue bene their meaning In this forme Hierom saith Christus nobis quotidie crucifigitur Christ is dayly crucified vnto vs. Gregory saith Christus iterum in hoc mysterio moritur eius caro in populi salutem patitur Christ dieth in this Sacrament his flesh suffereth againe for the life of the people Chrysostom saith In his mysteriis mors Christi perâ—icitur In these mysteries the death of Christ is perfited August saith Vos estis in mensa vos estis in calice You are on the boorde you are in the cuppe Chrysostom in an other place saith Ecce aguâ—m dei mactatum a principiâ— mundi I am hauriture latere eius sanguis I am â—otus populus eius sanguine sparsus et râ—bore persusus est Beholde the Lambe of God slaine from the beginning Euen nowe the bloode is drawne out of his side even nowe the whole people is sprinkled with his bloode and spotted with the rednesse thereof Who can bee so grosse headed as to thinke that these men did meane as they spake That Christe is crucified that Christe is slaine againe that Christ suffereth in the Sacrament that the blood is drawen out of his side and that the people are sprinkled and made red there with Seeing then the fathers are some-times extraordinarie in this kinde of amplification we would pray the modest and discrete reader when he meeteth with such speeches in them either in his owne rerding or alleadged bee the aduersarie to weigh them with their owne circumstances and other places of the same authores to see if they haue anye hyperbolicall weight to settle them deeper into the hearte of the hearer The other thinge which I would commend to the discretion of the reader is the name nature which is not alwayes taken for substance bâ—t sundry times for the naturall power vertue or vse of thinges So Chrysostom saith of Elizaeus potuit vndarum mutare naturam vt ferrum sustinere cogeret He had power to change the nature of the water and to force it to beare yron Where you see that the water was not changed into a more solide bodie but the naturall liquiditie was altered that against nature it stood together and bore the yron So speaketh Ciril of the water in Baptisme Quem admodum viribus ignis intentius califacta aqua non aliter quam ignis vrit sic spritus sancti operatione aquae ad diuinam reformantur naturam As water whoâ—e bee the power of the fire burneth as sore as fyre it self so the water be the working of gods spirit is changed to a heauenly
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