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
coniunction
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
mor●
,
since
the
Lord●
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
eare●
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
many
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
,
●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
was
Christe
.
But
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
●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
,
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
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
.
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
bodi●
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
than
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
we●
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
.
●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
.
Seuenthly
,
in
the
fore cited
wordes
of
Paull
.
He
that
●ateth
of
this
breade
,
and
drinketh
of
this
cuppe
vnworthelie
,
ea●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
trau●lled
so
faithfullye
and
discreit
ye
〈◊〉
Apostleshipe
.
Heare
thou
hast
seauen
argumentes
,
gentle
reader
,
th●
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
an●
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
transubstant●a●ted
,
as
the
Church
of
Rome
laboureth
●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
found
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
deuo●andus
est
,
intellectu
ruminandus
,
et
fide
digerendus
.
That
is
,
bee
hearing
he
is
to
bee
eaten
,
Chrysostom
teacheth
the
same
.
Magnus
i●●e
panis
,
qui
replet
mentem
non
ventrem
.
This
is
the
great
bread
,
which
filles
the
minde
,
and
not
the
bellie
.
And
August
.
Cyprian
saith
,
Basilius
saith
,
est
quoddam
spirituale
os
interni
hominis
,
Of
sacraments
in
generall
,
August
.
saith
,
Of
figures
that
they
are
vsuall
in
the
scripture
,
To
the
same
effect
he
saith
.
This
forme
of
speach
,
And
againe
,
This
is
my
bodie
,
when
hee
gaue
to
his
disciples
the
signe
of
his
bodie
.
Chrysostom
saith
,
Christus
mortuus
non
est
,
Theodoret
saith
,
Nazianzenus
calleth
them
●oon
megaloon
mysteerioon
antitypa
,
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
●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
,
Hyeronimus
saith
.
De
hac
quidem
hostia
quae
in
commemor
atione
Christi
mirabiliter
fit
,
Chrysostom
saith
,
Si
carnaliter
accipis
,
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
,
Hieronymus
saith
.
Christus
in
typo
sanguinis
sui
non
obtulit
aquam
,
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
,
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
,
Origenes
saith
.
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
:
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
,
By
these
two
fathers
yow
maye
see
,
that
Christ
is
ascended
into
heauen
,
as
concerning
his
bodie
.
And
to
perswade
the
Capar●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
homi●is
ascendentem
,
vbi
erat
Prius
quid
est
hoc
?
hinc
apparet
vnde
fuerant
scandalizati
.
Illi
enim
put
auerunt
illum
erogat●rum
corpus
suum●ille
autem
dixit
se
ascensurum
in
coelum
,
v●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
●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
presence
.
And
wee
will
not
learne
such
deep
mysteries
at
men
,
who
may
deceaue
,
and
be
disceaued
,
that
Christ
can
doe
it
,
we
deny●
not
:
but
that
he
will
doe
it
,
we
will
beleeue
no
man
but
him self
,
of
whome
we
are
sure
,
Clemens
Alexandrinus
saith
,
Duplex
est
sanguis
domini
,
alter
,
carnalis
,
quo
redempti●
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
,
Ambrose
saith
.
Fide
tangitur
Christus
,
●ide
videtur
:
August
.
saith
,
Theodoret
saith
.
Christus
naturam
panis
non
mutat
,
sed
naturae
addit
gratiam
.
Christe
changeth
not
the
nature
of
the
breade
:
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
,
Gelasius
saith
in
sacramento
manet
panis
,
et
vini
substantia
.
In
the
sacramentes
the
substance
of
breade
and
wine
remaineth
.
Irenaeus
saith●
Quemadmodum
qui
est
aterra
panis
percipiens
vocationem
domini
iam
non
est
communis
panis
,
sed
eiu
haristia
ex
.
duabus
rebus
constans
terrena
et
celest●
▪
sic
et
corpora
nostra
percipientia
cucharistiam
iam
non
sunt
corruptibil●a
spem
resurrectionis
habentia
.
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
Christi
est
:
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
b●
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
Sacrament
:
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
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
go●●ah
of
that
vncircumcised
congregation
gathereth
what
euer
hee
could●
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
●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
vnderstand
,
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
mo●th
of
f●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
apprehend
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
from
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
handling
of
them
,
that
no
man
thoght
his
eloquence
suf●icient
to
amplify
the
presence
of
Christ
in
the
sacrament
,
&
with
high
speeches
to
imprint
a
reverent
estimation
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
kitc●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
accident●
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
dissented
in
many
things
from
them
that
followed
,
and
in
sundry
thinges
from
themselues
.
At
this
tyme
and
before
this
monster
grew
to
a
head
the
Lord
raised
vp
one
Ioannes
Scotus
besome
tearmed
Erigena
paedagoge
to
the
worthye
Emperour
Charles
the
great
,
a
man
of
great
learning
,
and
well
red
both
in
Greeke
and
Latine
.
This
man
wrote
a
learned
work
,
against
this
erroure
,
and
in
the
beginning
of
it
began
to
descry
the
firste
conception
and
whole
genealogie
of
this
monster
.
Soone
efter
followed
an
other
called
Bertram
a
preist
,
or
as
some
thinkes
a
monke
of
Corsbie
in
saxonie
,
where
Pascasius
also
was
bred
.
This
booke
is
yet
extant
,
wherein
hee
learnedly
cites
the
fathers
,
mightely
vrges
the
scriptures
,
and
providently
preuents
the
whole
matter
of
transubstantiation
.
This
worke
and
the
author
also
Tritemius
highlie
commendeth
,
both
for
life
and
learning
.
It
escaped
,
I
can
not
tell
bee
what
diuine
prouidence
,
the
fyrie
purgatorie
of
verselles
,
in
the
flames
whereof
the
booke
of
Ioannes
Scotus
was
quite
consumed
.
Yet
there
was
an
other
prouided
for
it
be
the
Doctors
of
Louan
,
&
be
the
counsel
of
Trent
called
index
expurgatorius
,
not
to
consume
all
(
for
that
would
haue
beene
a
discredit
to
the
holye
Church
)
but
to
raze
such
sentences
as
were
vncureable
and
where
it
woulde
serue
the
turne
to
charge
no
thing
but
the
affirmatiue
into
the
negatiue
,
substance
into
accidents
,
temporall
into
eternall
,
&c.
That
is
to
saye
,
white
into
blacke
,
lighte
into
darkenes
,
and
truth
into
a
lye
.
These
two
book●
were
then
published
not
in
a
nooke
,
but
in
the
open
light
and
face
of
the
world
,
&
the
one
of
them
at
the
comman
dement
of
the
Emperour
Carolus
magnus
.
They
continued
from
aboute
the
yeare
eight
hundreth
to
the
troubles
of
Berengarius
,
which
fell
out
aboute
the
one
thousand
and
fiftie
yeare
,
without
condemnation
or
accusation
of
heresie
:
which
wa●
an
argument
that
the
weede
had
not
then
ouerrshadowed
the
corne
,
Bertram
maketh
mention
of
〈◊〉
eate
contention
the●
in
Fra●●e
aboute
this
matter
,
which
arg●●s
that
the
right
side
was
yet
a
partie
.
They
who
had
hard
the
reuerent
Beda
or
his
schollers
,
for
the
moste
parte
,
swaied
that
waye
.
Heere
Maister
William
Reinolds
in
his
booke
against
Maister
Robert
Bruce
seemeth
to
leaue
his
reader
to
thinke
that
these
two
men
,
are
either
theirs
,
or
neuters
.
They
wrote
darkely
(
saith
hee
)
of
the
truth
of
this
Sacrament
,
and
so
doubtfully
,
that
the
Zuinglians
vse
their
authoritie
,
against
the
Catholickes
,
and
the
Lutherans
againste
the
Zuinglians
.
In
which
wordes
,
hee
woulde
leade
the
reader
to
thinke
that
Scotus
,
and
Bertram
wrote
for
transubstantiation
but
in
such
obscure
tearmes
,
as
might
bee
drawne
to
●ny
sense
:
so
lothe
are
they
that
wee
haue
the
shadowe
of
any
antiquitie
,
before
the
dayes
of
Berengari●s
.
●t
that
time
(
because
it
is
written
in
the
Reuelation
,
that
after
a
thousand
years
,
the
deuill
should
be
let
loose
)
he
is
content
to
grant
that
opposition
was
made
to
the
veritie
of
Christs
bodie
,
in
the
sacrament
,
and
cites
for
witnes
,
to
blot
it
no●withstanding
with
a
note
of
newne●
,
〈◊〉
Foxe
whome
hee
tearmeth
the
Martyr●●ker
.
But
to
let
him
goe
with
his
tantes
(
for
we
must
beare
worse
then
that
,
if
neede
bee
)
if
that
prophesie
be
to
be
referred
iuste
to
that
tyme
,
let
them
see
if
it
maye
not
better
be
vnderstoode
of
the
Church
of
Rome
.
Which
at
that
time
began
to
persue
their
brethren
with
fire
and
fagott
:
and
made
Lawes
,
to
compell
all
men
to
beleeue
vnder
paine
of
both
deaths
temporall
,
and
eternall
,
that
a
rounde
wafer
,
with
the
picture
of
Christe
in
it
,
was
the
very
essential
body
of
Christ
,
that
was
borne
of
the
virgine
Marye
.
This
was
more
like
to
haue
beene
the
loose
deuill
and
the
lying
deuil
to
,
which
euer
since
hath
raged
in
these
partes
,
then
that
of
Berengarius
,
which
was
soone
bounde
againe
,
and
vnder
paine
of
burning
compelled
to
sing
tongue
thou
lyed
.
If
that
was
the
deuill
,
who
is
daylye
rosted
in
the
eternall
flames
of
the
f●re
of
hell
,
hee
was
fell
fleed
for
a
fire
that
woulde
haue
beene
done
in
one
day
.
But
if
these
books
were
not
plaine
with
vs
,
I
would
aske
of
Maister
Reinolds
,
why
the
pope
burned
the
one
,
&
the
index
expurgatorius
mangled
the
other
.
But
wee
are
much
beholden
to
him
,
how-be-it
he
denieth
vs
this
antiquitie
:
yet
hee
would
faine
haue
it
beleeued
,
that
our
doctrine
was
condemned
of
heresie
,
in
the
very
daies
of
the
Apostles
.
To
proue
this
,
Tou
pathous
typoi
,
symbola
cai
typo●
ou
tees
theoteetos
,
allatou
s●matos
,
cai
haimatos
.
Signes
and
figures
not
of
his
deitie
:
but
of
his
bodie
,
&
bloode
.
But
to
returne
to
our
storie
.
Wee
reade
after
Bertram
,
aboute
the
yeare
nine
hundreth
and
fiftie
,
that
their
rose
●
greate
controuersie
likewise
in
Ingland
about
this
question
,
which
is
a
proofe
that
a
hundreth
and
fiftie
yeares
after
the
debate
in
France
,
which
Bertram
maketh
mention
of
,
that
the
right
side
was
then
also
a
partie
,
and
that
,
the
better
part
.
For
transubstantiation
(
for
now
that
tearme
was
clecked
)
stoode
Odo
Archbishope
of
Canterburie
garded
with
a
greate
armie
of
rascall
ignorante
preists
,
who
woone
their
dayly
drink
by
a
disceatfull
market
of
breade
,
for
flesh
.
On
the
other
side
,
was
the
rest
,
&
better
parte
of
the
Clergie
.
The
Bishope
was
so
armed
with
multitude
,
that
maior
pars
picit
meli●rem
,
the
greater
part
conquered
the
better
with
arguments
which
in
those
times
were
growen
to
a
greate
hea●
〈◊〉
,
vniuersalitie
,
and
false
miracles
.
A
hundreth
yeares
after
that
aboute
the
yeare
one
thousand
and
fifty
Berengarius
deacon
of
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
.
Lanfrancus
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
●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
commended
to
Lanfrancus
before
.
After
this
Victor
the
second
seeing
Berengarius
for
all
this
in
high
estimation
,
and
account
,
both
with
the
Nobiliti●
,
and
people
,
for
he
was
a
man
of
singulare
graces
,
g●ue
direction
to
the
French
Church
to
summon
,
&
take
order
with
him
.
They
therefore
assembled
at
Toures
,
whether
the
Pope
also
sent
his
legate
Hilde
br●nd
,
who
afterwarde
was
Pope
himself
,
one
of
the
cursedeft
that
euer
was
clecked
.
Before
them
Berengarius
appe●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
●reife
,
and
terroure
in
the
houre
of
his
death
.
After
this
the
truthe
beganne
to
sinke
,
and
ignorance
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
●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
yea●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
i●
.
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
●eede
of
the
Church
)
were
in
dispi●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
s●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
●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
frequent
,
&
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
,
Langue●ock
,
&c.
In
Bohem
being
delated
to
the
King
bee
ane
Doctour
Austine
,
they
wrote
to
him
a
confession
of
their
faith
most
sounde
,
and
Catholicke
,
mistake
me
not
,
I
meane
not
Romane
Catholicke
,
but
that
which
Christ
deliuered
to
his
Apostles
,
and
the
Apostles
to
the
Church
,
and
the
Church
to
this
houre
hath
kept
pure
,
and
cleane
,
as
they
receaued
it
,
and
vnmingled
,
with
the
dregges
of
mans
witt
.
But
to
our
purpose
,
they
who
setled
at
home
gote
noe
long
rest
.
They
were
dayly
and
heauely
persecuted
,
by
the
Bishopes
Arelatensis
,
Narbonensis
,
Aquensis
,
&
Albanensis
.
They
possessed
two
townes
called
Cabriers
,
and
Merindoll
till
our
dayes
,
that
is
to
saye
,
till
the
yeare
,
one
thousand
fiue
hundreth
fortie
fiue
,
and
the
vaile
of
Angroingu●
.
The
Bishope
had
accused
them
to
the
Parliment
of
Aix
for
defection
from
the
Catholicke
faith
.
The
Parliment
had
giuen
out
sentence
that
they
should
haue
beene
destroyed
,
man
,
woman
,
and
childe
.
And
their
Towns
,
&
Trees
,
euerted
be
the
rootes
.
This
bloodie
sentence
,
laye
ouer
fiue
yeares
,
and
was
once
attempted
be
the
President
Casson
,
and
afterwa●de
forbidden
be
the
King
,
as
ouer
c●uell
against
innocent
people
.
At
last
one
Mineres
,
Lord
of
Opede
,
a
bloody
tyrant
,
and
their
mercilesse
enemie
,
at
the
request
of
the
Bishope
,
delated
them
to
the
King
falsly
,
that
they
were
all
in
armes
against
his
Maiestie
,
and
bee
moyen
of
the
Cardinal
Turnonius
,
got
the
Kings
letters
patent
,
to
take
the
forces
provided
for
the
English
warres
,
to
meete
them
.
This
bloodie
monster
,
atchiued
with
crueltie
the
thinge
,
which
hee
had
begunne
with
a
lye
,
and
put
to
the
sworde
,
those
two
townes
,
and
two
and
twentie
villages
about
,
without
mercie
of
sex
,
or
age
.
It
were
horrible
and
tedious
to
tell
the
perticulares
.
Let
them
who
would
know
that
,
read
Sl●idan
or
she
booke
of
Martyres
.
Onely
for
a
taste
:
hee
burned
fortie
wemen
,
in
a
barne
,
of
which
,
many
were
with
child
▪
The
like
crueltie
was
vsed
againste
the
rest
of
them
in
Piedmont
&
in
Vallies
of
Angroing
,
Lucern
,
Perouse
,
and
Sainte
Martynes
.
Aboute
the
same
time
,
Anno
one
thousand
fiue
hundreth
fortie
fiue
.
Thus
were
that
innocent
people
with
the
greate
regrate
of
their
neighboures
,
destroyed
among
whome
the
Lord
till
then
had
preserued
to
himselfe
a
Church
,
worshiping
and
seruing
him
,
according
to
his
owne
word
.
Nowe
hauing
deduced
this
doctrine
to
our
owne
times
,
it
remaineth
to
open
the
hidden
mynes
,
through
the
which
these
men
hath
drawen
this
rotten
water
,
as
out
of
the
well
of
life
,
where-with
this
eight
hundreth
yeares
they
haue
poysoned
many
milliones
of
soules
.
The
foundation
that
they
laye
to
raze
this
monstruous
worke
on
,
is
the
wordes
of
the
institution
.
This
is
my
body
▪
which
is
broken
for
you
.
To
mentaine
in
these
wordes
a
literall
sense
,
they
pervert
the
true
sense
,
of
many
places
of
scripture
,
and
to
null
a
figure
in
this
place
,
they
force
many
monstruous
figures
on
other
places
,
they
denye
common
sense
,
they
pervert
nature
,
and
at
one
worde
,
they
mingle
heauen
and
●arth
together
.
Before
I
buckle
with
their
arguments
,
I
hope
this
reason
shal
satisfie
any
minde
,
that
will
heare
reason
,
that
these
wordes
are
not
evident
ynough
,
to
lead
our
faith
to
such
a
monstruous
〈◊〉
.
Noe
scripture
that
will
〈◊〉
anad●●●t
●ther
meaning
is
of
●ufficient
importance
to
lead
the
heart
of
a
Christian
,
to
a
persuasion
contrary
to
sense
,
and
abhorring
from
nature
.
But
these
words
of
the
institution
,
wil
beare
an
othe●
meaning
.
Ergo
,
these
words
of
the
institution
,
are
not
of
sufficient
importance
,
to
leade
the
heart
of
a
Cristian
to
a
persuasion
contrarye
to
sens●
,
&
abhorring
from
nature
.
That
the
words
will
beare
an
other
meaning
,
admitting
both
a
figure
,
and
the
letter
,
is
proued
alreadie
.
That
the
persuasion
is
monstruous
no
man
seeth
not
.
That
●eeing
breead
,
feeling
bread
,
and
tasting
bread
it
is
not
bread
,
which
thou
eatest
,
but
the
very
flesh
of
Christ
,
which
thou
neither
seest
,
feelest
,
nor
tastest
,
is
againste
sense
.
To
rend
with
thy
teethe
,
and
put
downe
into
thy
foule
bellie
,
the
precious
bodie
of
Christ
,
which
was
broken
for
thy
sinnes
,
beside
Cannibal
crueltie
,
were
impious
inhumanitie
.
And
therefore
the
scripture
,
that
must
induce
the
faith
to
beleeue
a
thinge
so
contrarie
to
faith
should
be
single
,
simple
,
pregnant
,
and
vncontrouleable
.
And
now
to
their
arguments
.
The
first
is
,
that
all
sacraments
shuld
consist
of
simple
,
Secondly
out
of
the
same
words
they
make
this
argument
.
That
which
Christ
divyded
amongst
his
disciples
,
was
his
bodie
broken
for
them
.
But
his
essential
bodie
was
broken
for
them
.
Ergo
,
that
which
he
deuided
among
his
disciples
,
was
his
essential
bodie
.
All
this
we
confesse
to
be
most
true
,
as
our
Sauiour
spake
it
,
that
is
sacramentallie
.
That
which
he
deuided
amongst
his
desciples
was
sacramentally
or
figuratiuelye
his
bodie
,
which
was
broken
for
them
,
that
is
his
reall
and
essentiall
bodie
in
a
figure
but
not
bee
transubstantiation
or
mutation
of
the
bread
into
his
bodie
.
Thirdely
,
they
vrge
hard
this
letter
I
am
the
bread
that
came
downe
from
heauen
.
my
flesh
is
meate
in
deede
,
gathering
that
therefore
his
essentiall
body
is
in
the
sacrament
.
This
enthymem
I
haue
done
what
I
can
,
to
caste
into
a
syllogisticall
moulde
,
for
I
wou●defaine
playe
faire
playe
,
and
displaye
their
arguments
in
their
best
geere
.
But
it
will
not
bee
for
mee
without
a
manifest
,
and
seene
blemish
.
Yet
if
it
can
bee
(
for
I
acknowledge
my
owne
weaknesse
)
the
answere
is
cleare
,
and
reddie
.
Christes
flesh
is
the
meare
of
the
soule
,
and
not
of
the
bodie
,
of
the
minde
,
and
not
of
the
mouth
.
It
is
eaten
be
hearing
,
I
am
the
breade
of
life
(
saith
he
)
he
that
commeth
to
me
shall
not
hunger
,
and
hee
that
beleeueth
in
me
shall
neuer
thirst
.
Out
of
which
words
this
argument
floweth
.
To
come
to
Christ
and
beleeue
in
him
,
is
to
eate
the
breade
of
life
,
that
thou
neuer
hunger
nor
thirste
againe
.
But
to
come
to
Christ
,
and
beleeue
in
him
is
not
to
eate
with
thy
tethe
the
reall
flesh
of
Christ
,
which
was
borne
of
the
Virgine
Marie
.
Ergo
,
to
eate
the
reall
flesh
of
Crhiste
which
was
borne
of
the
Virgine
Marie
with
thy
tee●h●
,
is
not
to
eate
the
bread
of
life
,
that
thou
neuer
hunger
nor
thirst
a
gain
.
he
that
beleeueth
in
me
hath
euerlasting
life
.
I
am
the
bread
of
life
.
Which
Syllogisme
adding
the
proposition
,
may
haue
this
forme
.
Whosoeuer
beleeueth
in
the
breade
of
life
hath
euerlasting
life
.
But
I
am
the
breade
of
life
.
Ergo
,
Whosoeuer
beleeueth
in
me
hath
euerlasting
life
,
where
you
●ee
beleeuing
for
eating
.
But
that
which
followeth
in
the
rebuke
of
them
,
who
tooke
him
to
speake
of
a
carnall
,
and
fleshlie
eating
is
most
pregnant
.
It
is
the
spirit
which
quickneth
:
the
flesh
profiteth
no
thing
:
the
wordes
that
I
speake
are
spirit
;
and
truth
:
That
is
to
saye
it
is
the
spiritual
eating
of
my
flesh
,
that
quickneth
,
and
giueth
life
:
the
fleshlye
and
carnal
eating
of
it
,
can
doe
you
no
good
.
For
my
wordes
are
spiritu●ll
and
liuelie
,
that
is
effectual
to
life
.
In
all
that
cap.
he
that
will
marke
attentiuely
shal
finde
that
whole
discourse
with
the
c●pernaites
to
be
spiritual
:
and
the
difference
betweene
them
and
him
,
to
bee
their
carnall
concept
,
of
his
spirituall
wordes
.
Hee
shall
finde
the
meate
spirituall
:
the
life
that
it
feedeth
spirituall
:
and
the
teethe
that
eateth
spirituall
.
There
he
shall
finde
,
Thirdlye
,
Fourthly
.
Lastly
,
they
cast
vp
to
vs
incredulity
,
and
not
beleeuing
the
omnipotencie
of
Christ
.
a
potentiae
ad
actum
,
If
thou
arte
the
Sonne
of
GOD
command
that
these
stones
bee
made
breade
:
they
follow
the
same
●rade
:
hee
was
the
sonne
of
God
▪
Ergo
,
he
changed
the
breade
into
his
flesh
.
The
question
is
not
heare
,
what
Christ
could
doe
,
but
what
he
would
doe
.
We
know
and
confesse
as
wel
,
as
they
,
that
Christ
can
doe
what
he
will
:
but
will
not
doe
all
that
he
can
.
To
proue
that
Christs
will
was
to
doe
a
thing
▪
(
as
I
haue
said
)
so
contrarious
to
nature
,
&
so
refuted
bee
sense
,
it
behooueth
the
testimonie
to
be
without
exception
:
That
Christ
was
borne
of
a
virgine
,
that
he
walked
on
the
waters
,
that
hee
turned
water
into
wine
,
(
these
are
the
exemples
of
their
induction
)
the
spirit
of
truth
that
cannot
lye
,
hath
t●stified
in
plaine
tearmes
.
If
that
spirit
had
testified
as
plainely
,
that
in
his
last
Supper
hee
turned
the
breade
into
his
bodie
,
and
left
nothing
to
our
taste
;
but
accidents
,
we
should
beleeue
this
as
well
as
that
,
and
bee
Gods
good
helpe
haue
stoode
as
surely
to
it
,
as
all
the
Iesuites
since
the
first
Iesuit
Ignatius
Laiola
.
But
seeing
these
proofes
are
no●
thing
,
but
figured
scriptures
turned
to
their
naked
skinne
:
wee
hope
that
all
Christians
will
abhore
that
vgly
sinne
,
to
rend
with
mercilesse
teethe
,
his
flesh
,
that
hath
borne
the
horrour
of
hell
,
Heare
they
woulde
faine
buckle
on
vs
an
absurditie
out
of
the
words
of
the
institution
,
which
we
may
not
passe
by
.
In
the
worde●
,
This
is
my
body
which
was
broken
for
you
.
The
prononne
(
this
)
demonstrateth
that
which
was
broken
for
the
sinnes
of
the
elect
.
But
in
our
opinidion
the
pronoune
(
this
)
demonstrateth
the
breade
.
Whereof
(
say
they
)
it
will
follow
,
that
breade
was
broken
for
the
sinnes
of
the
elect
.
Firste
the
maiore
is
not
true
,
for
the
pronoune
(
this
)
demonstrates
not
the
thing
,
but
the
figure
of
the
thing
,
tha
was
broken
for
the
elect
Secondly
,
there
is
a
parte
of
the
maiore
left
out
of
the
conclusion
,
which
should
haue
been
,
expresse●
:
Ergo
,
the
bread
is
the
bodie
which
was
broken
for
the
elect
,
which
conclusion
is
true
in
a
figure
.
And
heare
it
is
a
world
to
see
the
blindnesse
of
these
men
:
for
of
their
li●erall
sense
,
this
absurditie
will
followe
without
a
warde
.
The
pronoune
(
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
m●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
wo●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
i●
,
and
able
to
con●roll
i●
.
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
,
Christus
nobis
quotidie
crucifigitur
.
Christ
is
dayly
crucified
vnto
vs
.
Gregory
saith
.
Vos
estis
in
mensa
,
vos
estis
in
calice
.
You
are
on
the
boorde
,
Panis
iste
,
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
,
Maister
William
Rainold
,
againste
Maister
Robert
Bruce
,
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
,
similitudinem
pretiosi
sanguinis
bibis
.
Thou
drinkest
the
l●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
substance
.
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
them
knowne
in
the
own
complexion
.
To
conclude
this
matter
of
the
fathers
:
it
is
no
wonder
,
that
these
men
presum●●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
,
Except
ye
eate
of
the
flesh
of
the
sonne
of
man
figuratiue
.
Out
of
which
wordes
thus
it
may
bee
gathered
.
All
script●●●
which
seemeth
to
command
a
foule
deade
,
is
figuratiue
and
not
literall
.
For
that
is
August
.
drift
,
in
all
that
place
teaching
to
knowe
the
scripture
,
where
it
implyeth
a
figure
,
and
where
not
.
But
this
scripture
,
Except
you
eate
the
fl●she
of
the
sonne
of
man
&c.
S●emeth
to
command
a
foull
deed
.
Ergo
,
this
scripture
,
Except
you
eate
the
flesh
of
the
sonne
of
man
&c.
Is
figuratiue
,
and
not
literall
.
To
this
Maister
Rainolds
answereth
with
a
boulde
face
,
as
if
it
straited
them
not
.
Saint
August
.
De
doctrina
Christana
hee
knowes
no
other
senses
of
wordes
but
figuratiue
,
or
proper
.
The
wordes
of
Christe
,
Except
you
eate
the
flesh
of
the
sonne
of
man
▪
he
denyeth
to
bee
proper
,
and
so
concludeth
them
to
be
figuratiue
.
Now
commeth
in
Maister
Wiliam
Rainoldes
with
howe
farre
figuratiue
:
as
if
they
might
bee
three
or
foure
inches
in
the
tope
,
or
the
bottome
figuratiue
,
and
all
the
reste
of
them
proper
.
This
is
strange
diuinitie
.
It
maye
goe
in
the
Church
of
Rome
,
among
their
false
miracles
:
but
wee
admitt
noe
miracles
nowe
,
and
therefore
Maister
William
Rainlods
,
muste
make
this
place
either
all
together
figuratiue
,
as
doth
August
.
or
else
altogether
proper
which
August
.
denyeth
.
Let
him
laye
his
hande
to
his
heart
,
and
take
which
hee
will
.
Marie
if
hee
will
take
that
which
August
.
denyeth
,
hee
must
pardon
vs
to
follow
Aug.
and
let
him
goe
.
Now
hauing
deduced
this
cause
to
our
owne
times
,
and
opened
how
these
men
pulleth
the
mouthes
of
the
fathers
aside
,
to
make
them
speake
their
phantasies
:
it
remaineth
,
because
I
heare
that
some
men
braggeth
of
Maister
Will
.
Rainolde
his
sharpnes
against
Maister
Robert
Bruce
,
to
lay
open
his
quicknes
:
For
my
part
I
wonder
what
sharpnesse
they
see
,
except
it
be
the
bitternesse
of
an
vncleane
mouth
,
spitting
not
onelye
on
the
men
that
hee
dealeth
with
,
and
neuer
sawe
▪
the
galle
of
an
vncircumcised
heart●●
but
also
tantinglye
scoffing
at
Chri●●es
blessed
ordinance
,
Maister
Robert
Bruce
reasoneth
thus
.
To
three
places
of
August
.
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
,
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
,
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
aduersari●
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
.
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
.
The
same
waye
he
misshapeth
the
argument
of
the
Actes
but
of
that
alredie
.
Lastly
,
hee
answereth
three
places
of
Iohn
,
with
an
answere
,
and
that
(
as
wee
saye
)
I
leaue
the
worlde
and
goe
to
my
father
.
The
second
is
,
I
am
no
more
in
the
worlde
.
The
thirde
is
,
I
goe
to
my
father
,
and
will
praye
●im
to
send
an
other
comforter
to
abide
with
you
.
All
this
he
answereth
,
that
Christ
be
the
worlde
meaneth
his
conuersation
in
the
worlde
with
men
,
to
giue
or
take
anye
bodily
helpe
,
as
hee
did
before
his
pa●sion
.
It
is
true
that
be
the
world
hee
maye
meane
that
:
but
that
hee
meaneth
that
onely
,
is
as
vntrue
.
For
hee
left
the
worlde
,
as
hee
went
to
his
father
:
so
the
text
speaketh
plainlye
.
But
hee
went
to
his
father
body
,
and
soule
.
Ergo
hee
left
the
worlde
,
and
as
hee
speaketh
in
the
second
place
,
he
is
no
more
in
the
world
bodie
and
soule
.
The
last
place
yealdeth
an
other
argument
,
which
how-be-it
he
is
answered
sufficientlye
,
yet
I
can
not
omitt
.
Christ
going
to
his
father
,
did
not
that
in
his
humanitie
,
which
hee
sent
the
other
comforter
to
doe
.
But
hee
sent
the
other
comforter
to
abide
with
them
for
euer
.
Ergo
Christe
in
his
manhoode
bideth
not
with
them
,
that
is
with
his
Church
for
euer
●
which
he
most
needes
doe
if
he
were
daylye
receaued
in
the
Sacrament
.
The
19.
cap.
he
beginneth
with
a
great
contempt
of
the
arguments
which
he
is
to
deall
with
.
Calling
them
Iudaicall
,
heritical
,
&
founded
vpon
manifest
lyes
some
derogatorie
to
Christs
glorie
,
and
all
without
pith
or
power
.
The
peeuish
ignorance
whereof
(
as
hee
speaketh
in
the
former
chap.
)
he
imputes
to
Maister
Robert
,
as
the
onelie
author
of
them
.
M.
Robert
is
better
knowne
amongst
them
,
to
whom
I
write
,
then
that
the
lauishing
tongue
of
a
railing
Romane
priest
,
whose
mouth
runnes
ouer
with
the
venome
,
of
the
whoores
c●ppe
,
can
impaire
an
hair-breadth
of
his
name
.
As
for
the
arguments
,
which
hee
in
spyte
calleth
peeuish
,
there
is
in
them
more
quicknesse
,
and
sound
pith
to
beare
the
conclusion
through
all
the
Popes
seminaries
:
than
there
is
colour
of
probabilitie
in
all
Maister
Reinolds
booke
à
capite
ad
calcem
,
that
is
,
from
the
first
word
before
,
to
the
last
word
for
euer
.
But
to
the
purpose
.
The
first
is
.
Of
an
vnseene
&
vnheard
●orporall
presence
,
no
spirituall
effect
can
flowe
(
for
that
is
Maister
Rob.
meaning
)
But
the
effect
of
the
sacrament
is
spiritual
:
Ergo
the
effect
of
the
sacrament
can
not
flowe
from
an
vnseene
,
&
vnheard
corporall
presence
.
This
argument
is
in
festino
in
the
second
figure
.
so
the
maior
and
the
minor
this
Priest
lyke
a
Doctour
of
the
Popes
divinity
makes
no
answere
.
The
conclusion
he
condemneth
of
Iudaisme
,
as
making
as
stronglie
against
the
incarnation
,
death
,
and
passion
of
our
Sauiour
.
I
would
rather
there
were
neither
Pope
,
nor
Cardinal
in
the
world
,
then
that
were
true
.
Christ
came
in
the
flesh
to
doe
a
bodely
work
,
not
onely
a
spirituall
.
To
performe
the
law
,
to
plant
the
gospell
,
to
suffer
death
,
and
at
a
worde
,
to
offer
sacrifice
after
the
order
of
melchisedech
were
works
to
be
performed
in
our
flesh
.
And
so
it
was
of
necessitie
that
he
tooke
our
flesh
subiect
to
iniuries
,
sicknesse
,
death
,
and
all
the
illes
that
hell
,
and
deathe
coulde
inflict
.
But
Christe
in
the
Sacrament
hath
no
bodelie
work
to
doe
:
and
therefore
needeth
no
bodie
in
the
Sacrament
to
effect
the
whole
worke
of
the
Sacrament
.
This
argument
for
as
peuish
and
pithlesse
as
it
pleased
Maister
Rainoldes
to
call
it
,
let
him
doe
what
hee
can
will
leaue
noe
roume
in
the
Sacrament
for
Christs
reall
bodie
.
The
second
is
that
if
the
breade
and
wine
are
changed
into
the
bodie
,
and
bloode
of
Christe
:
there
remaineth
noe
signe
of
feeding
,
and
nourishing
,
which
is
a
thing
necessarie
to
the
essence
of
a
Sacrament
.
This
argument
hee
calleth
false
in
euerie
pa●te
,
and
parcell
thereof
and
flat
repugnante
to
the
firste
.
And
why
for-soothe
?
because
if
Christs
corporall
presence
can
not
worke
a
spirituall
effect
,
what
neede
we
a
signe
of
it
?
See
the
wit
of
a
sophist
.
Is
this
the
sharpnes
that
some
commendeth
?
bee
the
cleane
contrarie
,
if
he
were
present
bodily
wee
neede
noe
signe
of
his
bodie
.
But
now
that
he
is
absent
in
bodie
,
the
signe
is
giuen
vs
,
to
minde
vs
of
his
bodie
,
and
the
greate
worke
of
our
redemption
,
which
hee
accomplished
in
his
bodie
.
And
so
the
deepe
contemplation
of
that
bodie
,
and
that
worke
,
moued
and
wakned
in
vs
be
grace
from
Christ
,
worketh
in
our
heartes
the
spirituall
eff●ct
of
that
Sacrament
.
But
sait●
he
,
the
accidents
moueth
the
senses
,
and
not
the
substance
,
as
ordinarie
meate
doth
nourish
,
bee
meanes
of
the
accidents
.
And
therefore
accidentes
are
the
signe
in
the
sacrament
more
properlye
then
the
substance
.
And
this
hee
proueth
be
the
brasen
serpent
.
This
is
like
the
rest
of
it
,
his
collection
is
quite
contrarye
to
his
text
.
The
brasen
serpent
is
a
figure
of
Christe
.
Ergo
accidents
is
a
figure
of
Christe
without
a
subiect
.
Howe
so
?
is
a
brasen
serpent
an
accident
?
No
,
but
it
hath
no
thing
of
a
serpent
,
but
the
externall
figure
,
which
is
an
accident
.
Well
libelled
Sir
William
.
Did
God
ordaine
that
shape
onely
,
to
be
the
figure
of
Christ
?
The
texte
saith
,
Moses
made
a
serpent
of
brasse
,
and
set
it
vp
for
a
signe
:
not
the
shape
of
a
serpent
.
And
because
it
hath
no
thing
of
a
verie
serpent
,
but
an
accident
,
will
it
follow
that
it
is
no
thing
but
a
bare
accident
?
Be
such
Logicke
ye
may
well
defende
the
corporal
presence
of
Christ
in
the
Sacrament
,
and
a
greater
absurditie
then
that
,
if
a
gr●sser
,
and
greater
coulde
be
deuised
.
But
to
Maister
Robert
his
argumente
.
That
which
can
not
nourish
corporrallie
,
can
not
bee
a
sign●
of
spirituall
nourishmente
.
But
accidentes
of
breade
and
wine
●an
not
nourishe
corporally
.
Ergo
the
●ccidents
of
breade
and
wine
,
can
not
be
a
signe
of
spirituall
nourishment
.
To
this
hee
answereth
,
that
meates
doth
nourish
bee
meanes
of
accidentes
.
But
that
is
doubtfull
:
and
if
it
were
certaine
yet
that
reason
can
sounde
to
no
sense
,
but
such
as
haue
prostituted
their
reason
to
serue
Antichrist
.
Meates
doth
nourish
be
accidentes
.
Ergo
accidentes
doth
nourish
.
If
the
Pope
him selfe
or
the
fattest
Cardinall
in
Rome
were
so
fed
but
fortie
dayes
,
hee
woulde
counte
accidentes
a
warish
meate
.
He
asketh
Maister
Robert
where
he
findeth
in
all
the
euangelistes
,
or
the
writtinges
of
Paule
,
that
this
Sacrament
was
ordained
to
signifie
spirituall
nuriture
,
which
(
saieth
hee
)
was
indeede
apoynted
to
nourish
spirituallie
.
Heare
Maister
Robert
asketh
him
againe
,
where
he
readeth
in
the
whole
bodie
of
the
Bible
,
that
this
Sacramente
is
appoynted
in
deede
to
nourishe
spirituallie
.
As
for
the
firste
,
Maister
Robert
needeth
no
other
proofe
,
then
the
name
of
a
Sacramente
.
for
the
other
I
doubt
me
that
euer
Maister
Rainoldes
will
●inde
any
warrant
from
God
and
his
word
.
The
thirde
is
,
if
their
had
beene
such
a
wonderfull
thing
in
the
Sacramente
,
as
they
speake
of
,
their
woulde
haue
beene
plaine
mention
made
thereof
in
the
scriptures
.
To
which
hee
answereth
that
no
plainer
mention
can
bee
required
then
this
is
my
bodye
which
shall
be
deliuered
for
you
.
And
asketh
M.
Robert
if
he
can
with
al
his
studie
deuise
words
more
plain●
,
more
effectuall
,
and
more
significant
.
This
is
pertly
said
to
it
.
These
men
hath
herein
a
speciall
grace
.
But
not-withstanding
if
wee
get
no
plainer
,
and
more
manifest
proofe
,
we
are
very
like
neuer
to
beleeue
,
that
there
is
any
miracle
in
the
Sacrament
.
For
besides
that
,
this
text
is
ambiguouse
,
and
capable
of
two
senses
:
it
hath
no
mention
of
changing
the
substance
,
nor
that
the
body
of
Christ
is
invisible
,
and
vnpalpable
:
Nor
that
there
remaineth
noe
breade
,
sauing
accidents
,
nor
that
the
bodye
of
Christ
can
at
once
bee
in
hea●en
,
at
the
right
hande
of
his
father
,
and
betweene
the
priestes
handes
,
at
the
eleuation
of
the
masse
,
with
sundry
other
miraculous
mysteries
of
this
diuinitie
,
which
they
neuer
learn●d
of
God
nor
his
worde
.
The
fourth
is
aboute
the
pronoune
(
this
)
in
the
wordes
of
the
institution
,
in
which
he
answereth
noe
thing
,
but
onelye
maketh
a
bai●nelye
obiection
,
that
it
can
not
demonstrate
breade
.
His
reason
is
for
tharin
Latine
congruitie
,
in
(
hoc
est
corpus●
m●um
)
hoc
can
not
agree
with
Panis
.
And
in
(
hicest
sanguis
me●s
,
hic
can
not
agree
with
Vinum
.
In
which
obiection
either
he
sheweth
him
s●●fe
a
meere
ignorant
,
of
the
Latine
grammer
,
or
else
speaketh
agai●ste
hi●
knowledge
.
For
it
is
obserued
in
that
tongue
that
an
adiectiue
,
or
relatiue
betweene
two
substantiues
,
or
two
antecedentes
may
accorde
with
either
of
them
.
As
that
of
Cicero
,
Anunal
plenum
rationis
,
quem
Vocamus
hominem
for
quod
vocamus
hominem
.
Hee
woulde
bee
counted
a
man
either
of
notable
Ignorance
,
or
peruer●e
resolution
,
that
woulde
denye
Animal
to
bee
the
antecedent
to
Quem
,
because
it
accordeth
in
gender
with
H●minem
.
And
what
may
we
thinke
of
Maister
William
R●inoldes
.
Who
in
the
words
of
our
Sauiou●
den●eth
Hoc
to
respect
Panis
,
which
Christe
did
demonstrate
because
it
agreeth
with
Corpus
.
This
doubt
is
not
worthy
a
child
in
the
grammer
schoole
.
But
to
strike
this
dead
with
a
syllgisme
.
In
these
wordes
our
Sauiour
tooke
hreade
and
after
that
hee
had
giuen
thankes
brake
it
,
and
ga●e
it
to
his
disciples
saying
,
this
is
my
bodye
.
The
pronoune
this
demonstrateth
that
,
which
hee
tooke
and
brake
.
But
he
tooke
breade
,
and
brake
it
giuing
it
to
his
disciples
.
Ergo
in
these
wordes
of
our
Sauiour
the
worde
(
this
)
demostrateth
the
breade
.
And
so
the
sense
muste
bee
;
This
breade
is
my
bodye
,
which
this
man
pertlye
saieth
,
that
Christ
neuer
spake
.
That
it
cannot
demonstrat
their
Indiuiduum
vagum
,
or
the
bodie
of
Christe
vnder
the
shape
of
breade
thus
I
prove
.
A
pronoune
demonstratiue
must
demonstrate
a
thing
certaine
subiect
to
sense
or
reason
,
But
the
bodye
of
Christ
in
the
shape
of
breade
is
not
a
thing
certaine
nor
subiect
to
sense
or
reason
,
much
lesse
their
Indiuiduum
vagum
.
Ergo
,
the
pronoune
(
this
)
can
not
demonstrate
the
bodie
of
Christ●
,
vnder
the
shape
of
bread
and
wine
,
much
lesse
Indiuiduum
vagum
,
which
it
is
not
possible
to
english
except
it
be
some
wandring
vagabond
.
The
fifth
and
laste
aboute
the
place
of
August
is
answered
alredie
.
Nowe
to
Maister
Iohn
Hammilton
my
olde
maister
.
I
beganne
with
him
,
and
therefore
thinke
it
reason
to
giue
the
reader
a
taste
of
his
reason
.
The
first
markable
thing
that
I
finde
in
him
is
,
that
since
he
was
made
Doctour
,
hee
is
become
a
worse
diuine
.
He
hath
written
two
bookes
.
The
one
printed
anno
1581.
before
his
Doctour-shipe
bee
intituleth
of
the
Lordes
Supper
.
And
least
anye
m●n
should
thinke
that
he
giueth
it
that
name
,
as
from
the
subiect
,
which
he
laboureth
to
confute
:
he
saith
in
the
beginning
of
it
,
that
of
all
the
controuerted
heades
,
there
is
none
of
greater
importance
;
●hen
that
which
concerneth
the
Sacrament
of
the
altar
,
otherwayes
called
the
Lordes
Supper
.
The
words
(
the
Lords
Supper
)
he
writteeth
also
in
the
letters
;
When
you
come
together
therefore
in
one
place
,
this
is
not
to
●●te
the
Lords
Supper
.
Deipnon
Kyriacon
that
is
●aules
owne
wordes
.
Now
he
is
doctoured
either
hee
hath
forgotten
this
:
or
aduising
withsome
other
Doctour
of
greater
account
then
Paull
was
;
The
Lordes
Supper
.
He
hath
an
odde
argument
for
him
,
to
stope
euen
Paules
mouth
,
if
hee
were
aliue
,
to
speake
one
worde
for
him self
,
ab
auctori●te
negatiue
.
The
fathers
called
it
not
the
supper
of
the
Lorde
.
Ergo
it
is
rank
heresie
to
call
it
so
.
Bee
the
same
argument
no
father
for
600
yeares
after
Christ
euer
knew
or
wrote
the
name
of
transubstantiation
,
nor
accidentes
with
out
subiects
,
&c.
Ergo
all
these
theoremes
of
the
Romane
diuinity
are
heresies
.
But
if
it
were
a
wonder
to
see
Maister
Iohn
Hammilton
change
behold●
a
greater
wonder
then
this
.
There
was
nyntene
yeare
betweene
his
bookes
,
and
therefore
in
nyntene
yeares
hee
might
well
change
his
concept
of
Paull
who
in
lesse
then
nyne-tene
monethes
(
if
wee
●re
not
mis-informed
)
changed
his
opinion
of
Christe
,
and
of
a
protestant
became
a
papist
.
But
this
is
stranger
,
for
within
nyntene
dayes
,
if
the
printer
was
not
verye
slowe
,
hee
changeth
also
the
title
of
this
laste
treatise
.
Holye
communion
.
A
wandring
minde
is
inconstant
in
all
his
wayes
.
But
let
vs
take
a
vewe
of
his
reasons
.
This
is
my
bodye
)
turned
the
breade
into
the
bodie
of
Christe
.
This
saith
he
the
Centurion
confessed
.
Saye
the
worde
,
and
my
sonne
shall
be
made
whole
.
And
the
de●ill●
command
that
these
stones
be
made
breade
.
〈◊〉
this
argument
Christe
him selfe
saying
,
I
am
the
bread
that
came
downe
from
heauen
,
is
turned
into
breade
,
I
am
the
true
●ine
,
and
my
father
the
husband
man
.
He
is
t●rned
into
a
vine
,
and
his
father
into
a
husband
man
,
with
a
snedding
knife
in
his
hande
to
prune
him
.
Ye
are
the
salt
of
the
earth
,
they
were
turned
into
a
piller
of
salte
like
Lots
wife
.
And
to
the
pharasies
generation
of
vipers
,
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
ly●●
Fourthlye
he
woulde
proue
bee
the
institution
,
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
is●
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
institu●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
gaue
)
is
that
hee
offered
.
Thirdely
that
hee
offered
it
euen
then
,
when
he
gaue
it
.
Fourthly
that
h●
offer●●
a
sacrifice
fo●
his
disciples
:
To
conclude
with
him
in
a
place
he●
proueth
that
the
wicked
eateth
not
,
Hetherto
I
●aue
laide
downe
what
little
reason
they
haue
to
denye
the
wordes
of
the
institution
to
bee
●iguratiue
.
Now
beside
the
seauen
argumente
in
the
beginning
.
And
the
sounde
arguments
mightely
laide
in
Bee
M.
Robert
Bruce
,
and
weakely
warded
be
M.
William
Rainoldes
.
I
will
open
,
what
mater
of
inconuenience
,
what
forcing
of
textes
,
what
coyning
of
figures
,
what
monsters
in
nature
,
sense
,
and
reason
might
haue
chocked
this
monster
in
the
cradle
:
if
a
drifte
of
heresie
raised
bee
the
enemie
of
truthe
,
had
not
dazaled
the
eyes
of
men
,
and
driuen
them
into
the
wildernesse
of
erroure
.
To
beginne
at
the
lightest
,
to
maintaine
that
there
is
no
figure
in
the
institution
:
they
are
driuen
to
force
a
stranger
figure
on
the
wordes
of
Paull
.
H●●
that
eateth
of
this
breade
,
and
drinketh
of
this
cup
,
&c.
Compelling
the
spirite
of
God
,
in
which
the
Apostle
wrote
,
with
rashe
and
inconsiderate
●duise
bee
the
names
of
breade
and
cup
for
wine
,
to
feede
the
erroure
of
the
sense
,
againste
the
truthe
of
faith
,
if
it
were
as
they
s●y
not
bread
,
and
wyne
,
but
the
very
body
and
blood
of
Christ
.
As
is
saide
alredie
page
13.
in
my
seuent
reason
.
Secondlye
in
the
wordes
of
our
Sauiour
,
I
will
drinke
no
more
of
the
fruite
of
the
vine
,
Thirdelye
the
wordes
of
our
Sauiour
He
that
easteth
my
flesh
,
and
drinketh
my
bloode
,
dwelleth
in
me
,
and
〈◊〉
him
.
They
ar
compelled
either
to
mangle
miserably
,
or
else
to
denye
them
,
and
make
the
incredilous
to
eate
the
bodie
of
Christe
,
which
neither
dwelleth
in
Christe
,
nor
Christ
in
them
.
Fourthly
the
Article
of
our
beleefe
,
and
the
place
of
the
Actes
That
the
heauens
must
containe
him
,
vntil
the
〈◊〉
that
all
thinges
be
restored
.
They
are
driuen
to
seeke
some
defense
bee
hooke
,
and
crooke
,
how
Christ
maye
not
onely
bee
in
heauen
at
the
righte
hande
of
his
father
:
but
also
in
the
Sacramente
betweene
the
handes
of
a
gredie
preiste
reddie
to
eate
him
vp
stoup
and
roupe
.
These
foure
textes
they
are
compelled
to
mangle
to
maintaine
a
literall
sense
in
one
.
But
behoulde
more
absurditie
.
Firste
they
will
compell
vs
,
vnder
paine
of
damnation
to
beleeue
that
the
bodie
of
Christ
hauing
all
properties
of
a
humane
bodie
sinne
onely
excepted
is
handled
and
not
felt
,
eaten
and
not
tasted
,
looked
on
and
not
seene
in
the
Sacrament
.
Secondlye
that
the
accidentes
of
bread
,
that
is
,
sauour
,
colour
,
taste
,
hardnesse
,
moistnosse
,
&c
,
are
in
the
Sacrament
without
the
substance
of
breade
,
where
to
they
are
inseparablye
anne●ed
.
Thirdely
that
these
same
accidentes
hauing
no
nature
,
nor
power
to
feede
;
are
ordained
be
Christ
to
bee
the
signe
of
the
spirituall
breade
that
feedeth
our
soules
to
life
euerlasting
.
Fourtlye
that
the
substance
of
the
breade
,
is
changed
into
the
verie
reall
and
naturall
substance
of
Christs
bodie
,
that
was
borne
of
the
Virgine
Marye
,
and
suffered
on
the
crosse
for
the
sinnes
of
man
.
Fistly
that
accidentes
doth
nonrish
,
Sixtly
that
the
bodie
of
Christe
being
finite
,
and
locall
,
as
it
was
,
when
hee
walked
on
the
waters
,
taught
in
the
shipe
,
and
died
vpon
the
Crosse
,
is
now
in
heauen
at
the
righte
hande
of
his
father
,
and
also
on
all
the
altares
in
the
worlde
,
in
the
handes
of
all
the
prestes
,
in
the
bellies
of
all
that
eateth
him
,
and
in
the
coffers
of
al
,
that
will
keepe
him
in
store
for
an
euill
daye
.
Seuently
that
in
this
mater
of
transubstantiation
vnder
paine
of
bothe
deathes
,
that
is
,
temporall
and
eternall
,
we
are
bound
to
beleeue
nether
nature
sense
,
nor
reason
.
And
that
eightly
heerefore
how-be-it
we
see
it
to
mould
,
rott
,
and
consume
,
we
must
bee
persuaded
in
faith
that
it
is
the
immortall
bodie
of
our
Lorde
and
Sauiour
Iesus
Christ
.
Nynthly
when
Aug.
or
anye
other
of
the
fathers
calleth
it
a
figure
,
wee
muste
beleeue
that
it
is
bothe
the
figure
of
Christs
bodye
,
and
Christes
bodye
it selfe
.
Tenthly
that
the
partes
of
Christes
bodie
are
not
distinguished
as
eie
from
eie
,
Eleuenthly
that
the
preist
is
the
creatore
of
his
owne
creatore
,
Twelfthlye
that
Christe
hauing
but
one
bodie
,
the
people
consumeth
him
as
many
bodies
in
one
daye
as
communicantes
receaueth
the
Sacramente
in
all
the
worlde
.
Thirtenthlie
that
the
substance
of
Christs
naturall
bodie
maye
be
made
of
other
substance
then
the
substance
of
his
mother
the
virgine
Marie
.
My
wit
can
not
comprehende
the
absurdities
of
this
absurditie
.
On
manye
they
are
not
yet
agreed
among
themselues
.
Firste
if
an
oulde
wife
or
anye
other
superstitious
bodie
keepe
that
sacred
breade
for
a
neede
,
and
chance
to
lose
it
(
which
may
well
fall
out
)
Thomas
Aquinas
,
Alexander
de
Hales
,
and
Gerson
,
holdeth
that
a
mouse
,
hog
,
or
doge
,
if
they
finde
it
,
and
eate
it
,
findeth
,
and
eateth
the
verie
body
of
Christ
:
Bonauentura
and
sundry
others
counteth
it
more
honest
,
and
reasonable
,
that
they
eate
it
not
.
But
Peter
Lumbard
the
grand
maister
of
catholicke
conclusiones
leaueth
it
to
God
what
they
eate
,
and
with
all
thinkes
that
it
may
be
saide
that
brute
beastes
eate
not
the
body
of
Christ
.
Some
will
haue
the
mouse
if
shee
can
be
gotten
burnt
,
Secondly
in
the
wordes
of
the
institution
This
is
my
bodye
Gerson
saith
that
the
demonstratiue
pronoune
(
this
)
demonstrateth
the
substance
of
the
bread
:
Occam
saith
that
it
demonstrateth
the
bodie
of
Christ
.
Thomas
Aquinas
saieth
that
it
demonstrateth
the
thing
contained
vnder
the
forme
of
the
breade
.
Hokot
saith
,
that
it
signifieth
a
thing
betweene
the
bodie
of
Christ
,
and
the
bread
,
which
is
nether
this
nor
that
,
but
common
to
both
.
Durand
saith
,
that
it
signifieth
nothing
,
but
is
set
materialiter
.
After
all
commeth
Steuen
Gardinar
Bishope
of
Winchester
and
turning
his
iudgment
(
for
once
hee
thought
it
might
stand
very
well
with
demonstration
of
the
breade
)
hee
saith
it
demonstrateth
a
thing
which
he
calleth
Indi●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
,
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
s●●e
no
:
but
that
it
vanisheth
to
no-thing
and
that
the
bodye
of
Christ●
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
.
whet●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
,
●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
hi●
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
con●ecra●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
vnfed
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
suaerel●nquere
coniectur●●
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
.
Na●
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
,