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A03829
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A diduction of the true and catholik meaning of our Sauiour his words this is my bodie, in the institution of his laste Supper through the ages of the Church from Christ to our owne daies. Whereunto is annexed a reply to M. William Reynolds in defence of M. Robert Bruce his arguments in this subiect: and displaying of M. Iohn Hammiltons ignorance and contradictions: with sundry absurdities following vpon the Romane interpretation of these words. Compiled by Alexander Hume Maister of the high schoole of Edinburgh.
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Hume, Alexander, schoolmaster.
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1602
(1602)
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STC 13945; ESTC S118169
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49,590
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134
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where Thou hast harde August say page 28. that they who receaueth the sacrament eateth not the bodie which his disciples sawe And page 18. that Christe doubted not to saye This is my bodie When he gaue the figure of his bodie And therefore I woulde praye thee not to take Maister Wil. Rainolds naked worde against seene proofe If he can produce one where of this euerie where where Aug. saith plainely that the bodie of Christe is in the Sacrament as it hanged on the Crosse I shall giue him my hand That Christe is in the Sacrament wee grant and places out of August or any other to that effect maketh no thing againste vs nor no thing for their presence flesh bloode and bone The scripture teacheth of Christe that hee was like vs in all thinges sinne onely excepted and so his bodie must bee in all thinges like our bodies Now in the place quoted bee Maister Robert Bruce Saint August speaketh of all bodies in generall and therefore of Christes bodie also euen in the sacrament if it were in the sacrament And heare I woulde praye the reader to marke a tricke of Romaine Logicke to haue no exception from an vniuersal axiome but onely the thing in question where of the doubt is whether it be or not To a text out of the Actes of the Apostles that the he auens must containe Christ till all thinges be restored hee answereth with a perhapes such credit these men giueth to the eternall truth that it may proue Christes bodie to bee in heauen but that it is no where else hee vtterly denyeth it to proue except it bee in the reprobate sense of a sacramentarie This you see is well sayed to it And yet for all this boulde face I hope this argument will holde in the sanctified sense of a chosen Christian. He that saith the finite bodie of Christ is in heauen denyeth it to bee any where else But Peter in this place saieth that The finite bodye of Christ is in heauen Ergo Peter in this place denyeth the body of Christ to be in anye other place till all thinges be restored c. This answere it seemeth that he mistrusted and therefore fleeth to a better shift and denyeth the text The wordes are translated verbatim out of the greeke and latine also For in these words the fintax of bothe languages agreeth Hon dei ton our anon dechesthai Quem opertet caelum capere Whome the heauens must containe In deede they are not thral in english to the peruersnesse of a wrangler as they are in greeke latine If that be a falt it is the falt of the language not of the translator And therefore that these wordes were neuer spoken be Peter nor written be Luke but forged bee Maister Robert or some phanaticall brother of his sect is a thudde of Maister Rainold his choller which manye times blowes lowder then his loue As to the English Bible of Kinge Edwardes time we are not bounde to it That Christe muste containe the heauens vntill the time that all thinges be restored which he must containe also after that restitution is ouer impertinent and vnproper a sense to shoulder out the other lyeing so plaine to the wordes and containeing an assertion that the aduersariâ— can not denye Moreouer it is to be marked that to bring in that sense the accusatiue Onranon which praeceedeth the verb must violently be cast behinde the verb which thinge to auoide an inconvenience were tollerable but to bringe in a nedlesse and imperfect sense is perversnesse Next Maister Robert reasoneth Euerie humaine bodye is visible and palpable Christes bodie if it be in the Sacrament is a humane bodie Ergo Christes bodie if it be in the sacrament is visible and palpable This argument he calleth the weakest of all for it is a parte of these mens facultie to crye when they are sorest bitten that they feele no thinge But I hope to make this argumente sticke as fast to their skinne as the best in the packe To our Sauiour saieth hee to proue the veritie of his body this argument was forcible but to Maister Robert to proue the negatiue that Christes bodye is not in the sacrament it hath no force at all And this hee exemplifyeth in his spitefull maner with A. B. a minister that preacheth heresie he might haue taken William Rainoldes for example for except I am deceaued hee was a minister or at least a preacher of that which nowe hee calleth heresie of whome it will follow saith he affirmatiuly that he is an heriticke but of that hee is no minister and preacheth no heresie it will not follow that he is no hereticke But his simile if he had anye of that sharpenesse with which some slandereth him holdeth not It is common to all humane bodies to be visible and palpable but it is not common to all heritikes to to be ministers and preachers But that M. Roberts argument holdes both negatiuely affirmatiuely thus I proue All negatiues of inseparable accidentes proues the negatiue of the subiect But visibilitie and palpabilitie are inseparable accidents of a humane bodie Ergo the negatiue of visibilitie and palpabilitie proues the negatiue of a humane bodie This argument for as weake as it is it will passe the cunning of all the Iesuites in Rome and Remes to answere without an instance in the question that the naturall bodie of Christe in the sacrament is neither visible nor palpable Which assertion is contrarie to sense damned bee reason and without warrant of the word except an ambiguous place which I haue proued the fathers for 500. yeares to haue taken figuratiuelye If any amongst them beleeueth the fable of Gyges his ringe which hee there alledges let them beleeue lyes that wil. We admitt no such proofe in maters theologicall After this Maister Robert alledges the articles of the Beleefe not as an other argument then that of Peter in the thirde of the Actes as this wrangler pretendeth but as an other testimonye againste their monstruous presence The argumente is the same that before That Christ seeing he is in heauen is not in the Sacrament To eleuat this place this wrangler alledges Calvines interpretation of sitting at the right hand of God and supposeth Maister Robert to gather his conclusion thereupon that therefore because hee hath all power giuen him in heauen earth he is not in the sacrament But this is wrong libelled hee leaueth out the tongue of the trumpe and then scorneth because it will not playe Maister Roberts argument is that Christ is in heauen at the right hande of his father as it is in the beleefe Ergo he is not chowed and champed amongst the teethe of men in the Sacrament The force of the argumente is not from his sitting at the right hande of his father but from his being in heauen And there fore Caluins interpretation of his fitting at the right hand of his father is an vntimely birthe
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