Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

Is not that true which Christ spake, and can it not be performed by him?

No doubt it is, and is also performed, the question is not con∣cerning the truth, but concerning the sense of the words, namely whether it be plainely affirmed by the words of Christ, that the bodie and bloud of Christ together with the bread and wine, are essentially, actually, really present vpon earth, and really, corporally, in the mouth of the bodie, although inuisiblie, receiued as well of the godly, as of the vngodly, which thing we denie.

1 Because the words of Christ do not beare it, and they which hold Consubstantiation keepe not the words of Christ as they are

most properly spoken, but they follow a certaine sense. For Christ neither said, In or vnder this bread is my bodie: but, this, that is, this bread is my bodie: which things, doe as much differ betweene themselues, as to be, and to containe something: And the visible bread it selfe, not any thing hidden in the bread, is called the bo∣die of the Lord. And the Schoole men themselues doe confesse, that the letter of the words is not kept, if, for, this is my bodie, thou say∣est, heere, or vnder bread, is my bodie.

2 Because a reall inexistence of the bodie of Christ, In, with, or vnder the bread, maketh nothing to the spirituall taking ther∣of: which notwithstanding is the finall cause of this Sacrament: Seeing that, faith being taught by the word of of God, and more confirmed by those holy signes, doth truly receiue the bodie of Christ, being in heauen (by the holy Ghosts working) as the say∣ings do teach which bid vs, seeke & behold Christ in the heauensa 1.1. Moreouer a reall and bodily presence doth bring no profit, which may not be had from the spirituall presence. For Iohn. 6.51.54.56. The Lord promised to them which eate him, life eternall: and also that he will dwell in them, & they in him, what is required more then these things?

3 Because the bodie of Christ is spirituall meat, and therefore of the minde, not of the bodie: to be eaten with faith, not with the mouth. Neyther is it more difficult to faith to receiue the bodie being in heauen, then in the bread, or in the mouth: and that which is more, faith of her owne nature and force, looketh vpward, and is not excluded by any distances of times or places.

4 Because, how much is giuen to the Eucharist by an Hyper∣bole, or exaltation, so much is taken away from all other sacra∣ments by a Tapeinosis or extenuation.

5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread, and the carnall opinion concerning that iornall prouision, necessary to saluation for them which are about to die.

6 The nature of a bodie is ouerturned, whiles that it is decreed that it is substantially in many places, or euery where, which thing agreeth to no creature. For most truly Athananasius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, That which is consubstantiall with God, is euerie where. And Chrysostome, 2 Col. Hom. 5. Hee

is God whose center is euerie where, and circumference no where. In like manner there is determined against nature that there is a thing, not to be felt, insensible, inuisible, vncircūscribed, without qualitie, quantitie, forme and figure, and yet corporally present, that is, a bodie, without a bodie, against the Essentiall properties of a true bodie, whereby Christ prooued the true and essen∣tiall presence of his bodie. Luke. 24.38.39. Iohn. 20.27. saying. Behold my hands and my feete: For it is I my selfe: handle mee and see: For a spirit hath not flesh and bones, as yee see me haue. For hee is said not to bee seene of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luke 24.31. because he was taken from their sight. But He denieth the nature it selfe, which denieth the properties thereof, or as Theodoret saith: the taking away of the properties, is the denying of both natures. And that eistinction of corporal presence into visible and inuisible is a fained distinction. For this abolisheth the ma∣nner of a bodie: neither doth one nature receiue any thing contrarie and diuerse in it selfe: or as Damascen saith, One nature is not made capable of contrary Substantiae, things disagreeing

7 Because the presence of the bodie is opposed to a religious remembance.

8 Because it should follow that the Apostles did eate the pas∣sible and mortall bodie, and that Christ is not to be sought in the heauens.

9 Because the heauens must receiue him, and being recei∣ued containe him vntil the time that all things be restored. Act. 3.21.

10 Because the like kinde of speaking is no where found in Scripture, which is properly, & according to the letter to be vn∣derstood of two natures together and vnlike essences. For it is not said, water is wine, or the rod is a serpent, but water was turned vn∣to wine, & the rod into a serpent. And as often as the first substāce that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc aliquid is predicated of another first sub∣stance in scripture, the Enuntiation of that sort is figuratiue, as, the Rocke was Christ. 1. Cor. 10.4. Christ is that lambe of God Iohn, 1, 29, Iohn is Elias. Math. 11.14. Christ is the true vine. Iohn. 15.1.

11 Because it is needfull to seeke for an othet sense, whē the absurdity of the word or letter written, do make against any

Article of faith, or against any manifest place of Scripture, as this doth. And to make sense of these words, Hoc est corpus meum, there are fourteene seuerall opinions amongst the Papists.

12 Because, when the Capernaits did imagine in their minde I know not what corporall eating of the flesh of Christ, Christ drewe them backe from that conceipt, saying, That his words are spirit, and life: that the flesh profiteth nothing, that is to say, so ea∣ten, as the Capernaits did dreame. And he obiected vnto them the mention of his Ascension into heauen. Iohn. 6.62.63.

13 Because this opinion maketh, that the bodie of Christ is common to the godly and vngodly, which truly is no light dis∣commoditie, but a great impietie.

14 No Sacrament can be fully expressed and vnderstood with∣out a Trope.

For in all Sacraments it is most vsuall, that the name of the thing signified is giuen to the signe it selfe, or the signe is named from the thing signified: and that both for the conueniencie of the signe and the thing signified, and also for the most certaine giuing and receiuing of the thing signified.

Notes

• a 1.1

  Col, 3.1