A10233:55
Two very learned sermons of M. Beza, together with a short sum of the…Two very lerned sermons of M. Beza, togither with a short sum of the…
Two very learned sermons of M. Beza, together with a short sum of the sacrament of the Lords Supper: Whereunto is added a treatise of the substance of the Lords Supper, wherein is briefly and soundly discussed the p[r]incipall points in controversy, concerning that question. By T.W.Two very lerned sermons of M. Beza, togither with a short sum of the sacrament of the Lordes Supper: Wherevnto is added a treatise of the substance of the Lords Supper, wherin is breflie and soundlie discussed the p[r]incipall points in controuersie, concerning that question. By T.W.
London: printed by Robert Walde-grave for T. Man, 1588London: printed by Robert Walde-graue for T. Man, 1588
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This the Papists deny, as who (after that they have confessed, that the sacraments do consist, of a sign, and a thing signified) do yet notwithstanding afterwards take the bare accidents of bread and wine, as, colour, form, and such like, for the signs themselves: for they maintain, that in the Lords supper there remaineth not, the substance of bread ⟨p. 57⟩and wine, but that that vanisheth away, & that there cometh in the place thereof, the substance of the Lords body and blood. Therefore in their judgement, the signs shall be the accidents. And which I beseech you? Forsooth whiteness, roundness, and redness, if they consecrate red wine, which accidents they do by a new name call kind, show, or form.1 But as Augustine rightly teacheth: Unless there were a certain analogy, proportion, and agreement between the things signified, & the signs themselves, they could not be counted sacraments. Now between accidents & substances there is no agreement, therefore the sacraments, as they call them, shall not be sacraments: for it behooveth the signs so to agree with the things signified, that they may represent to mens minds that which they signify. I will speak somewhat more plainly.2 If admonishing some one, I would have him with his eyes to behold, and with his mind to conceive a man, I will not set before him the image of a horse, or of an ox, to look upon, because that outward shape or form of an horse, or of an ox, cannot beget in his mind the conceit, portraiture, or image of ⟨p. 58⟩a man, although all these things, that is to say, man, horse, ox, &c. are referred to one general word or term, to wit, living creature: much less then shall the shape of an herb, or form of an horse, bring to my mind and memory, the form or shape of a man: and least of all others shall those accidents which are void of all substance, as whiteness, redness, roundness, &c. call to my remembrance things that in deed are, to wit, the body & blood of Christ.3
This the Papistes denie, as who (after that they haue confessed, that the sacraments doo consist, of a signe, and a thing signified) doo yet notwithstanding afterwardes take the bare accidents of bread and wine, as, coulour, forme, and such like, for the signes themselues: for they maintaine, that in the Lords supper there remaineth not, the substāce of bread