it it is found oute how such a footestoole of our Lord should be adored and worshipped and that wee doe not only not sinne in aâ—oringe and worshipping it but wee sinne in not adoringe and not worshippinge the saâ—e Therfore when thow dost bowe downe and prostrate thie selfe vnto any such earth doe not behould it as earth but behould that holie one whose footestoole that is which thou doest adore and worshipp because for his sake thow dost adore worshipp it Aug. cont Iul. Pela lib. 1. Amb. de ijs qui misteriis initiantur cap. vlt. 12. S. Ambrose that blessed Bishopp of Millane of whome Sainct Augustine saith Veneror vt patrem in christo c. I reuerence him as a father for he through the ghospell in Christe Iesu begott me doth plainly confirme this truethe saying Ipse clamat Dominus Iesus Hoc est corpus meum c. Our Lord Iesus himselfe crieth This is my body before the benediction of those heauenly woordes another kinde of nature is named after consecration the bodie is signified or mentioned he himselfe called it his blood before consecration it is named an other thinge after consecration it is called blood And thow saidst therunto Amen that is to say it is trewe let thie inward minde confesse that which thie mouth speaketh and let thie affection thincke that which thy speech soundeth And in that chapter he saith But perchaunce yow will saie I see an other thinge with myne eyes how then doe yow tell me that I receaue the bodie of Christe this then remaineth yet by vs to be proued how many examples therfore doe wee vse to shewe that this is not that which nature formed but that which benediction consecrated And that the power of benediction is greater then the power of nature for so much as nature it selfe is changed Moises held in his hand a rodd he cast the same foorthe and it was made a serpent againe he tooke vpp the serpent by the taile and the same retourned to the nature of the rodde yow see then by the grace giuen to that prophett that nature both in the rodd and serpent was twice changed the riuers of Egipt rann with pure and cleane water blood sodainlie brake out from the springes and fountaines there was drinke to be hadd out of the riuers and at the prophetts prayers the blood of the riuers ceased the nature of the water retourned All the rest of the holie fathers and doctors that liued before these and such as came after doe confirme with one vniforme consent this sacred doctrine 13. S. Andrewe the apostle as Aloysius Lipomanes a moste graue and learned aucthor doth gather out of the approued aucthors when he was to be crucified said these wordes Ego omnipotenti Deo c. I doe daylie sacrifice to the omnipotent God the vnspotted lambe who beinge trulie sacrificed and his fleash also eaten of the people remaineth both sounde and aliue Ignat. ep ad Smyrnenses S. Ignatius which was disciple vnto S. Iohn the Euangeliste writing against the heretiques Symonianus and Menandrianus who as they denied the Incarnation of Christe soe they did alsoe denie the misterie of this blessed Sacrament Sic ait Eucharistias oblationes non admittunt quod non confiteantur Eucharistiam esse carnem saluatoris c. Soe they doe not admitt eucharistes and oblations because they doe not confesse the Euchariste to be the flesh of our Sauiour which flesh did suffer for our offences Theo dialog 3. which the Father accordinge to his benignitie hath raised vpp this place is cited by Theodoretus Tertull. lib. 2. ad vxorem in libro de Idolatria Tertulian also reprehending wicked priests exclaymeth against them sayinge Semel Iudei Christo manus intulerunt vos c. The Iewes did offer violence vnto Christe but so yow doe also violatt and handle his bodye moste irreuerentlie such irreuerent handes should be cutt of c. And how should he saie these wordes if he should thincke that in the Eucharist should be only the figure of Christs bodie So Orig. homil 13. in Exod. expoundinge the 25. of that booke homil 7. libr. numeri in caput Math. 26. Math. vbi sic legimus homil 7. Leuit. homil 9. in Leuit. concita in cap. 15. Matth. So Cyp. who suffred death Anno Domini 259. sermone de lapsis So Athanas who is citted of Theodoretus Theod. 2. Dialog Cyrillus Hieroso initio Cathechesis 4. mistagogice in tota ferè Cathechesi Greg. Nyss in lib. de vita Moysis So. S. Optatus Milleuitanus which did florish in sanctitie and learninge in one tyme with S. Ambrose Quid enim est tam sacrilegum what is more detestable then to destroie and defile the alter on which somtimes yow haue offred your selues in which the desires of the people and the members of Christe are carried and a little after what is the alter but the seat of the bodie and blood of Christe S. Naz. liuinge also in the same tyme Nazianz. oratione de Pascha absque confusione dubio c. without confusion and doubt we eare his bodie and drincke his bloode 14. S. Ephrem the familiar frinde of S. S. Hieron in Cathalogo scrip Basill of that authoritie that in the church after the scriptures his woorks were read as S. Hero doth wittnesse saith Quid scrutaris c. whie should yow search the inscrutable thinges of God if you curiously search them yow ought not to be accompted a faithfull christian but a curious companion be faithfull and innocent be pertaker of the vnspotted body of oure Lord and assured with a sounde faith that yow eate whole the lambe himselfe S Epiphanius which was a familier frinde of S. Athanasius doth compare the heretiques that denie Christs bodie to be in the Sacramente with Aesops dogge who hauinge a peece of flesh in his Iâ—wes passinge ouer a riuer and behoulding the shadowe thereof in the water did let goe the trewe flesh striuinge by duckinge vnder the water to gett only the shadowe and soe he had neither the one nor the other soe the heretiques let ts goe the trewe flesh of Christe only for a figure and soe they haue neither benefitt by the one nor by the other Io. Diaco lib 2. vitae sanctit q. Sainct Gregorie as Ioannes Diaconus doth write did proue by a miracle that was don that the bread was turned into Christs fleshe Damascen which liued in the tyme of Leo the Imadge breaker in the yeare of our Lord God 740. saith Panis vinumique c. Bread wyne and water by the inuocation of the holy ghoste are supernaturally turned into the bodie and blood of Christe and they are not two but one and the selfe same thinge bread and wyne are not the figure of the bodie and blood of Christe God forbid but it is the selfe same bodie of our Lord deified Theophil in cap. Math. 26. Vnto this agreeth
whosoeuer will eate the bread or drincke the Chalice of our Lorde vnworthilie did vse the wordes disiunctiuelie not copulatiuelie in which place S. Ambrose did read aut that is to saie or in the Greeke H. which is a disiunctiue particle and a disiunctiue commaundement is fulfilled if one parte be perfourmed as it is said in Exodus Exod. 15. he that killeth his father mother let him die the deathe for the sense is he that killeth his father or mother shall die because the one was sufficient Also in the actes Cap. 3. S. Peter beinge demaunded almes answered that he had not siluer and goulde that is not siluer nor goulde else he had not answered sufficiently siluer onlie suffisinge to giue almes And although we should graÌ„t that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes yet the laytie doe aswell receaue both vnder one kinde as vnder two for he receaueth flesh and blood in the one and in the other For although by effecte and force of the wordes and sacramentall forme hoc est corpus meum this is my bodie Christs bodie is there yet his blood soule and diuinitie are also there by due consequence and concomitance all these beinge inseparable since his resurrection vnited in Christs person and soe vnder the forme of bread the laytie receaue Christes blood with the bodie though not in forme of drincke or drinckinge but eatinge Cypr. ser de caena Dom. epist 3. for which cause S. Cyprian called it eatinge of Christes blood 19. This is also proued à posteriori by the maruelous effect and euente of receauinge vnder one kinde in the combustion and miserable troubles of the last warres in Fraunce procured by Caluine and Beza and other firebrandes their followers that rushed out of hell for destruction of their countrie Caluine sendinge a Minister of his called North vnto Rochell who hauinge corrupted with his poisoned heresie the Mayor of that towne with many of the cheefest did surprize it and his last attempte was to seaze vpon the poore catholique cleargie which beinge gathered together into a church and expectinge nothinge else then to fall into the cruell handes of this diuilish minister the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration applyinge it to the bread for he durst not haue the blessed Sacramente in the pixe accordinge to the custome of the church least those damned and impious crewe should cast it to their dogges as they hade done in other churches in Fraunce and euerie one of that heauie clergie did receaue Domini vic ticum which before the receauinge thereof were both fraile in faith and fearfull of death and readie to make shippwreacke of their profession and religion as I was tould by men of good creditt in that towne but after the consumation thereof they were soe firme and soe constante that euerie one of those 24. except one did endure a most cruell and vilde death which is knowen to all both catholiques and heretiques at Rochell to wit that euerie one of them with a stone about his necke was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of the keaye of Rochell into the sea with men in Boates readie to knocke them downe into the bottome of the sea if perhappes anie of them shoulde swimme vpon the water 20. The vertuous Queene both of FraÌ„ce and Scotlande Marie Steward the Kinges mother had the blessed Sacramente reserued in a little pixe which shee her selfe receaued a little before her execution by which noe doubte shee constantlie and most patientlie did endure such a violente death as is knowen to the worlde Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that obserued the same The wofull lott of sectaries for in the east besides that they were infected with sundrie errors and heresies they are plunged into the yoke of the miserablest captiuitie that euer was vnder that damnable tyrant the enemie both of God and man In the countries of the weast alsoe they which doe and did obserue that custome are not onlie now ouerwhelmed and ingulfed in all pernitious and blasphemous heresies but alsoe intoxicated with hatred itched with ambition confounded with tumultuous in surrections and turbulent rebellious wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence and corrupted with all exercise of extortion iniustice and besides their labours are without fruite their soules without conscience their liues without honestie and their conuersation without shame they are become plaine Aâ—histes worse then either Iewe Turcke or Gentile 21. And in all those countries of the east and weast where nowe this wicked heresie infecteth worse then ether the poison of vipers or the corrupte aire of Basilisks the people especially the nobilitie were diuided into factions and hatred euerie one employinge his best time and his greatest skill to be reuenged vpon his competitors and therfore did embrace this heresie not for godes sake but for a reuenge wherby he might satisfie his vnlawfull ambition and filthie desires for as the wise-man saith Anima callida quasi ignis ardens non extinguetur donec aliquid deglutiat A turbulent minde is like a burninge flame of fire which shall hardly be extinguished vntill he shall deuoure consume somwhat And the Princes that fauoure these heresies are soe miscarried misled with this vnsatiable thirst both of ambition leacherie and couetousnes although they pretend religion herein that they shall neuer be satisfied nor their thirst shal be extinguished thoughe all the Chalices in the world had ben giuen vnto them It was graunted by the councell of Basil the vse of the chalice to the kingdome of Bohemia and the same permitted vnto them by Paulus 3. and by his 3. Legates that he did send to Germanie as also by Charles the fifte this graunt did them no good but rather did much harme for in a little tyme there grewe foure sectes of heresies in that kingdome as the Thaborites Adamites Howelites and Orphans soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell and trulie wee must not expecte great fruite nowe if it were graunted for our cleargie men are noe better then those that went before neither seculer Princes more vertuous or more iuste then their predecessors neither are heretiques more humble or more honest for hauinge the vse of it Theoph in cap. prioris ad Corinth 22. Yow vrge against vs out of Theophilactus in cap. prioris Tremendus hic calix cunctis pari ratione est traditus this dreadfull chalice is giuen to all after one fashion I answeare that his meaninge was to tell howe it was all a like to the twelue Apostles yea to Iudas himselfe yea it may be
and yet remaine still in heauen with many such strange interrogations which wee knowe rather by diuine faith supernaturallie infused vnto vs then by any naturall reason conceiued by our grosse vnderstandinge which according to Aristotle in his metaphisickes is as ignorante of naturall knowledge in respecte of thinges naturall as the owle is of the sunne in the middell of the daie So as this holie doctor impugneth these interrogations as arguments of incredulitie and lacke of faith which are interrogations of the Iewes and protestāts both which as they agree by two sundrie extreames in this infidelitie of discreditinge Gods omnipotencie soe if yow compare both those extreamities together you shall finde also that these mens extreame madnes deserueth more blame and farr exceedeth that of the Iewes 3. But the catholique church vseth a meane betweene both for it vseth none of those incredulous questions which Saincte Chrisostome cōdemneth but simply beleeueth that to be trewe which Christe affirmeth shee holdeth not with the capharnits whoe thought because he said his fleash was meate indeede they should eate him visibly nor yet with the sacramētaries who thincke because he said it is the spiritt that giueth life therfore this fleash is to be eaten by faith onlye But contrarie to them both and in the righte meane and trewe meaninge betweene both ioyninge all Christs woordes together it concludeth that vnder the forme of bread Christes trewe flesh is realy and substantially receaued by sayinge vnder the forme of bread it taketh away the Capharnits grosse and carnall imagination by affirming trewe flesh realy and substantially to be presente it condemneth the protestants spirituall and faithlesse figuratiue intention in all which the Catholique church is sufficientlie grounded and instructed by the plaine authoritie of Christs owne words touchinge the truth of their pretended difficultie For in the 6. chapter of S. Iohn are thies woordes I am the liuely bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread which I shall giue is my fleshe which I shall giue for the life of the world And where the Iewes fell at variance amoungest themselues saying How can this man giue vs his flesh to eate Iesus said vnto them Verilie verilie I say vnto yow vnles yow eate the flesh of the sonne of man and drincke his blood yow shall not haue life in yow he that eateth my flesh and drincketh my blood hathe life euerlastinge and I shall raise him vpp at the latter day for my flesh is verilie meate and my bloode is verilie drinke he that eateth my flesh and drinketh my blood dwelleth in me and I in him c. 4. This comunication our Lord had with the Iewes teachinge in the sinagoge at Capharnaum Mat. 26. Marc. 14. Luc. 22. and a twelmoneth after at his last supper when he instituted the same blessed Sacramente and performed his foresaid promise as they were at supper as the Euangelist saith Iesus tooke bread gaue thancks and blessed and brake it and gaue it to his disciples sayinge Take and eate this is my bodie which is giuen for yow this doe in the remembrance of me likewise takinge the challice after he had supped he gaue thanckes and gaue it them sayinge Take and diuide it amounge yow and drinke all of this this is my blood of the newe testamente S. Paule writeth thus much to the Corinthians saying For I haue receaued of our Lord that which I haue deliuered vnto yow for our Lord Iesus the same nighte he was betrayed tooke bread and giuinge thancks brake and said take and eate this is my body which shal be deliuered for yow doe this in remembrāce of me likewise the chalice also after he had supped sayinge This chalice is the newe testament in my blood doe this soe often as yee shall drinke in the remembrance of me for soe often as yow shall eate this bread and drinke this chalice yea shal shewe forth our Lords death vntill he come wherfore whosoeuer shall eate the bread and drincke of the challice of our Lord vnworthilie shal be guiltie of the bodie and blood of our Lord. But lett a man examine himselfe and soe let him eate of the bread and drinke of the chalice for he that eateth and drinketh vnworthilie eateth and drinketh his owne iudgmente not discerning the body of our Lord. Yow see plainlie the beleefe of the catholique church to be noe forged beleefe but moste firmelie builded vppon Christs plaine wordes as the 4. Euangelists and S. Paule doe wittnesse by which the vndoubted doctrine of this highe misterie of the blessed Sacramente of the alter is substancially and most certainly confirmed Chrys in Math ho. 83. 5. But to confirme the same by the testimonies of the fathers S. Chrisostome saith Sicut in veteri c. Euen as in the olde testamente soe likewise in the newe Christe hath for our benefitt lefte behinde him and gathered together the memorie of his misteries bridlinge therby the mouthes of heretiques for when they aske how it is proued that Christe was sacrificed and put to death besides many other thinges to musell and shutt vpp their mouthes with all wee shewe thē these misteries for if Christ died not whereof is this sacrifice a pledge and token Thus yow see how diligente Christe was and desirous that wee should haue continually his death in remembrance For whereas these heretiques Marcion Valentinus Manicheus and their disciples did denie this dispensation and worke of God in flesh Christe by this misterie soe bringeth vs allwayes in minde of his passion that no man vnlesse he be madde can be seduced By which woordes of S. Chrisostome the certeintie of Christs bodie in the Sacrament is proued for by the truthe thereof beleeued therein Marcion a foresaid and Valentinus and other like heretiques were confounded who said Christe had noe true bodie in which he mighte suffer on the crosse but if the church should haue holden in the tyme of S. Chrisostome that Christe was presente only in the Sacramente by a figure nothinge could haue bene concluded against those heretiques for they denied not but it was figuratiuely also present one the crosse Wee must also vnderstand that this Sacrament is a pleadge or token not as the sacramentaries would wreaste it vid. a pleadge or token of his passion which is liuelie there represented and brought to remembrance by the trewe presence of that selfe same body that suffred And therfore Christe at the institution of this Sacrament after he had said take eate this is my body adioyned therunto those other woordes Doe this in the remembrance of me which woordes Sainct Paule expoundeth verie plainly sayinge Soe often as yow shall eate this bread and drinke of this chalice yee shall shewe forth our Lordes death vntill he come 6. The said S. Chrisostome in the foresaid homilie vppon this texte hoc est corpus meum saith lett vs haue noe doubte but beleeue and
to doe nothinge yet then yow will beleeue that it is made able and powerfull to quicken vnlesse yow will contend alsoe that the holy ghoaste hath noe power to quicken For whereas flesh was ioyned with that word which quickneth and giueth life therby yt was made alsoe of power to quicken and giue life and although therfore the nature of flesh as it is flesh cannot quicken or giue life yett it worketh that nowe because it hath receiued the whole operation of the woord for this bodie is not the bodie of S. Peter nor S. Paule nor of any such like but the bodie of life it selfe Coloss 2. and of our Sauiour Iesus Christ in whome the fullnesse of the God head corporallie dwelleth and is able to doe this for if honny whereas it is naturally sweete maketh those thinges sweete with which it is mingled shall it not be verie foolish to thinke that the liuelie and quickinge nature of the woord did not giue vnto that man in whome it dwelleth power also to quicken and giue life for which causes the flesh trulie of all other men doth not auaile or proffit in deede any thinge but the flesh of Christe alone is able to giue lyfe and quicken because the onlie Sonne of God dwelleth in it But he calleth himselfe spiritt because God is a spiritt thus farre S. Cyrill 9. 2. Cor. 3. By this yow may perceiue the false interpretation of the protestants vpon these woords The spiritt is that which quickneth the flesh auaileth nothinge by which woordes they saie that the reall presence of Christs flesh in the Sacrament can nothinge proffitt vs and that the spirituall eatinge thereof by faith only should be sufficient for S. Cyrill teacheth plainly that by this woord he meant the God head which was vnited in one person with that flesh of his which gaue vnto it that power to quicken and giue life which noe other mans flesh euer hadd And the comon Schoole of all diuines doe affirme that when Verbum caro factum est when the woord was become flesh when flesh was vnited vnto the woord the flesh by the woord doth quicken and giue life and as S. Nazianzenus saith that as Iron beinge putt to the fire doth burne and performeth the operation and action of fire soe the flesh beinge vnited vnto the woord doth quicken giue life and worketh by the influence thereof And as S. Thomas saith Quo intimius est aliquid cum principio influente eo magis participat de eius influxu The more intimate and neerer a thinge is to its first influent cause the more it receaues the influence operation therof So the blessed flesh of Christ noe doubt beinge ioyned and vnited vnto the principall cause of all causes receaueth a moste liuely operation from the same 10. S. Hillarie also that famous Bishop of Poetiers in his 8. booke of the Trinitie against the Arrians hath these woordes De veritate carnis sanguinis non est relictus ambigendi locus c. There is noe place lefte to doubte of the veritie of Christs flesh and blood for by the confession of our Lord and by our faith it is verilie flesh and verilie blood and beinge eaten and dronke by vs it bringeth to passe that wee are in Christe and Christe in vs. Ys not this trewe it seemeth verilie not to be trew to these incredulous people which deny Christe to be trewe God S. Hillaries argument was against the Arrian heretiques who held that God the sonne was not one with God the father in substance but only in will to disproue which assertion he alleadgeth a texte of scripture where Christe prayeth that wee all may be one with him Ioh. 17. as he and his father are one but wee saith Sainct Hillarie by receauinge of Christs trewe bodie and blood in the blessed Sacrament are not vnited vnto him in will only but also to his fleash and substance wherfore it mustes needs followe that Christ is vnited to his father by nature and substance of his God headd and not by will only which argument of his doth plainly declare that the trueth of the reall preseÌ„ce of Christ in the Eucharist was then approued and receaued of all men for otherwise he would neuer haue conuinced them by that argument and vnlesse yow denie Christ to be God yow can not denie him to be trulie really in the blessed Sacrament And he proceedeth further in that booke and saith If the woord was truly made flesh and if wee truly receaue the woord beinge made flesh in the meate of our Lorde how shall he be thoughte not to abide naturally in vs who both beinge borne man tooke vnto him the nature of our flesh to the nature of eternitie vnder the SacrameÌ„t of flesh which is to be communicated of vs for soe wee all are one because both the father is in Christe and Christe is in vs for himselfe saith My flesh is verilie meate and my blood is verilie drinke he that eateth my flesh and drinketh 〈◊〉 blood abideth in me and I in him In another place he saith expoundinge those wordes of S. Paule Sermone Cathechesi mystag 4. 1. Cor. 11. Accipite bibite hic est sanguis meus c. Take and drincke this is my blood this is my body who shall dare hereafter to doubte of the trueth therof sith he did certeinly saie this is my blood who euer will affirme the contrarie or saie it is not his blood nam specie panis dat nobis corpus in specie vini dat nobis sanguinem c. for vnder the likenesse of bread he giues vnto vs his bodie and in the likenesse of wyne he giues vs his blood that when yow take it yow shall taste the bodie and blood of Christe beinge made pertaker of the selfe same body blood soe wee beare and carry with vs Christe in our bodies when wee receaue his bodie and blood into our intralls and accordinge to Sainct Peter are made pertakers of the diuine nature And a little after he saith Quamobrem non sic haec attendas velim tanquam sit nudus simplex pâ—nis nuduÌ„ simplex vinum Corpus enim sunt sanguis Christi wherfore I would not haue yow to thinke of these thinges as they were naked and simple bread naked and simple wyne for they are the body blood of Christe and though your senses do tell you the contrarie your faith shall confirme and strenghten you doe not iudge by thie taste when thie sure faith shall guide thee from all doubte 11. S. Augustine vppon these woordes Aug. in Psal 98. Adoratescabellum pedum eius adore and worshipp his footestoole because it is holie quia in ipsa carne hic ambulauit c. Because he walked here on earth in that verie same flesh and gaue vs the verie same fleash to eate for our saluation and noe man eateth that flesh vnlesse first he adore and worshipp
Theophilactus who liued in the yeare of our Lord 800. saying hoc est corpus meum c. this is my bodie he sheweth that the selfe same bodie is bread which is sanctified vpon the alter and not answering a figure for he did not saie this is a figure but this is my body 15. In the life of most sacred diuines I I cannot forgett the worthie and holye Saincte one of the best preachers that was in the worlde since the Apostles tyme I meane Sainct Vincent Ferrer who thus writeth Vincent sermone de institutione Sacrament Eucharist Deus à principio mundi voluit adorari sub aliqua forma God from the beginninge of the world would be adored vnder some forme or visible figure because God accordinge to his substance or essence cannot be perceiued or beholden of any And soe the Patriarches as Adam Abraham and others did behould him vnder an other forme which was not God and soe they adored not the forme or figure but God in the forme or figure Afterwardes in the tyme of the prophetts amoungest whome Moyses was the first vnto whome God appeared in the forme of fire in a burninge flame and Moyses did not adore neither the fire nor the flame but God in that figure Exod. 29. In Exodus God gaue the lawe in Mont Sinai and God discended there in the forme of fire and Moyses and the people did adore God and not the fire but in the forme of the fire Exod. 20. In another place he comaunded Moyses to make the Arck both within and without gilded with gould and soe all the Iewes did adore not the woode thereof or the gould but God which would be adored vnder that forme and soe saith this Father the Iewes doe scorne vs because wee adore God in the forme of bread 3. Reg 8. Soe in the booke of kinges when by gods comaundement Salomon made the Temple and the Arch soe secreetly kepte in Sancta Sanctorum as none could behold it God would be adored vnder the forme of a cloude soe Salamon and all the people did adore not the cloude but God vnder the cloude Afterwardes God came vnder the shape of a man vnder which shape he was also adored of the faithfull and so when he was to passe out of this world he ordayned an other shape vnder which he should be adored which is not the terrible fire neither the Arck or the cloude but the bread which is better then all these formes or figures which giues life because that the life of man principally consisteth in bread and soe wee doe not adore the bread neither that whitenesse which representeth the diuine puritie neither the roundnes thereof which representeth the diuine eternitie which hath neither beginninge nor ende but God vnder the forme of bread as he was honored of the faithfull before his passion as of the Magi of the Leper of the Chananean of the Hemorissa of the blinde borne and of many others and after his passion beinge risen from death he was honnored of the Apostles and of the deuoute women according to Sainct Mathewe And now beinge glorified in heauen wee behoulde him also in the Eucharist and although he discendes daylie therin yett he forsakes not heauen euen as the son giuing light to al the world forsakes not his owne spheare and the voice although it resoundeth in the eares of manny yett it remaines with vs. And if the corruptible or transitorie word or the created lighte can doe this much more the eternall word which was from the beginninge the sunne of Iustice which is Christe Iesus can doe more beinge nowe made flesh and sufferinge for flesh Genes 41. came to feede flesh And as Ioseph was adored in all Egipt because he preuented dearth by prouidinge corne whie should not Christe be adored of the Church in this blessed Sacrament which gaue bread from heauen vnto vs in great aboundance thus he 16. Let vs therfore awake out of sleepe I meane out of the drowsie and slumbering sleepe of sinne and heresie with Elias to eate as the prophet Dauid saith of the bread of Angells 3. Reg. 19. for wee haue a longe iourney in this persecution of the church where already the dreadfull proclamations doe souÌ„d the alarum in all the corners of poore IrelaÌ„d wee ought therfore euerie one to awake and gett vpp oute of the quaikmeere and pit of our former misdeamenors and to prepare our selues with a cleane harte against the thundringe threatnings of this bloody battaile Serm. de Euchar. This is the counsell of S. Cyprian in the persecution of the faithfull that euery one prepare and dispose himselfe to receiue this blessed Sacrament This was done in our dayes by the constant priests at Rochell in those tragicall garboiles of the Hugonitâ—s the cheefe of them beinge called the Abott of S. Bartholomew and the towne beinge surprised by the instigation of one Northe a minister sent thither by Caluine for that purpose And the poore Abbot to fortifie the poore priests did vse vppon the sudden the woordes of consecration vpon comon bread for that he durst not celebrate or reserue the holy hoasts in sacrario for feare they should be cast vnto the doggs or otherwise be irreuerentlie handled as those Hugonotts were accustomed to doe in other places of France and gaue it vnto those constant Martirs to the number of 24. and euerie one of theÌ„ beinge resolued rather to suffer any death then to make shippwracke of their faith were cast headlonge with a great stone about their neckes from the highe steeple that standeth ouer the keye The kinges mother also that constant Martyr receiued this blessed Sacrament before her execution which shee reserued in a sacred pix beinge secreatly sent vnto her Soe as euerie constant Martyr ought to applie to himselfe in his greatest extremitie this soueraigne medicine which is of greater force to animate and fortifie weake fainted harts then all the amber greece in the world and euerie vertuous Christian ought to saie with the Apostle In fide viuo filij Dei Galat 2. I liue in the faith of the sonne of God which loued me and yelded himselfe for me Ephes 2. and soe the same Apostle said in aÌ„ other place which loued his church and yealded himselfe for her and for whose clensinge and purifienge from sinne and saÌ„ctifienge hir with grace as the said Apostle saith 1. Cor. 1. Factus est nobis iustitia sanctificatio redemptio he is sanctification and redemption leuinge vnto vs continually a blessed Iewell which is his sacred flesh to worke those wonderfull effects which noe other flesh could euer bringe to passe for God doth make an instrument of those thinges for our saluation by his grace which otherwise were moste offensiue and hurtfull vnto vs. By the tree wee were made slaues by the noble tree of the crosse wee are made free By the vniuersall diluge of water the whole world
it seemed the lightest was extended vnto that which was most sacred holie which those ympious sacrilegious and Sathannicall Bishoppes haue violated they cas◠the Eucharist vnto dogges not without manifest tokens of Godes diuine reuenge for those dogges beinge enkendled with rage and madnes insulted vppon their maisters Hi sancti corporis guilty of the holy body and toare them in peeces and some of them did cast forth out of a windowe a boxe of holy Chrisme to breake it but the angelicall hande by Godes protection preserued it from beinge broken amoungest the stones The like sacriledge the hereticks of our daies beinge misled by the same Sathanicall spirite doe cōmitt and perpetrate And hauinge recorded other wickednes of those hereticques in all these execrable procedinges said this blessed Author the Bishoppes and priests felt their greatest smarte soe that the Bishoppes and priestes beinge taken away the people would be vtterlye and easilye deluded and ouercome for how can the flocke defend themselues when a multitude be gouerned without a rector noe otherwise then the Pastor beinge taken awaye the sheepe would be a bootie for the wolfes by your wicked aduise the faithfull are disarmed the priestes are dishonored and spoyled of that reuerence which ought to be giuen vnto them in honor of his holy name by whome they were ordayned For they were made perfecte by him and worthie of all reuerence and therfore you abuse Godes vocation and with all hostilitie you proceedee vtterlie defacinge Godes worcke destroyinge by the engines and inuentious of your malice Psal 10. Godes diuine ordinance and therfore of you it is said Quoniam quae tu perfecisti ipsi destruxerunt for whatsoeuer thou ô God broughtest to perfection they brought to destruction What is more wicked then to exorcise the holy Ghoast to breake altares to cast the Eucharist vnto brutish beasts And in the 9. booke he saith Quid enim tam sacrilegum est quam altare dei in quibus vos aliquando obtulistis frangere radere remouere What is more sacrilegious then to breake to cutt and remoue thoses altares vppon which somtimes your selues did offer in which the suffrage of the people and the members of Christe are caried in which the omnipotent God is called vpon in which by your praiers the holy ghoast comes and descendes Vnde à multis pignus salutis aeternae c. from whence comes the pleadge of euerlastinge saluation the safeguarde of our faith the hope of our resurrection is receaued for what is the alter but the lodginge and seate of the body and blood of Christ All these you in your furie and rage haue either torne or brocken or remoued wherein hath Christe offended you whose bodie and blood dwelled there for certaine momentes You haue brocken Challices which carried the blood of Christe and conuerted the vse therof and forme into Lumpes exposinge them to a wicked sale and haue herein redoubled your villanie by sellinge them to filthie women pagans haue boughte them to tourne them for to make sacrifice to their Idolls O wicked acte ô vnspeakable villanie to take from God that which you haue dedicated to Idolls to robbe Christe to the end you might exercise more sacriledge What horrible feates haue you practised towardes sacred Virgins consecrated and dedicated to almightie God from whome you haue taken away they veyle of their dedication Thus farre this blessed Saincte Optatus Milleuitanus Caes tom An. Christi 362. as Cesar Baronius doth relate The like tyrannie was exercised and atchiued by Iulian the Apostate Emperor for he made an edicte which he diuulged in all places to robbe and spoyle Churches againste whom S. Nazian framed his speech thus Naz. oratione prima in Iul. Your edict was aswell priuatlie and actually executed as it was publiquely diuulged and proclaymed against sacred and religious howses For that I should let slippe the spoylinge and ransakinge of Altares takinge awaye of all religious ornaments and donatiue◠from sanctuaries and holy places which were a bootie vnto his vnsatiable and greedie desire which was putt in execution by wicked instrumentes his impietie and couetousnes instigatinge him thereunto he determined alsoe to depriue the Christians of all libertie and trust in the common wealth and to inhibitt them of all Councells marcketts assemblies and iudgmente neither could any haue the benefitt of thies thinges but such as woulde sacrifice to Idols O lawes and law makers and kinges who as the beautie of the heauens and splendor of the sunne yea as the brething of aire by common clemencie exposed to all and that truly superabundantly do you so make the vse of lawes equall to all free men and reuerenced of all that you decree to depriue Christians of it that beinge euen tiranically oppressed they may not be able to exact the penalties nor to sue any one for any wronge or extortion done against them For to practise these thinges the hangman yea that homicide said the said Sainct pretended iustice Matt. 5. Rom. 12.1 Cor. 6. Matt. 10. and did vse a collorable defēse of scripture in soe doinge For he alleadged the places of scripture that Christians ought patientlie to beare all wronges to suffer al iniuries rather then once offend any That wee should possesse nothing or haue any propriety and that we should despise and sett at naughte all thinges that either the eare doth heare or the eye doth see or the flesh can feele that wee should render good for euill if a man would strike vs vpon the one cheeke wee should turne the other and that wee should possesse nothinge but our Cloake Ruff. lib. ◠cap. 32. Annianus lib. 22. or our Coate with many such places 7. But that of all most to be deplored he inhibited Christians the schooles of Rhetorique or Grāmer wherfore the said Naz. did most bitterlie inueigh against him sayinge what reason haue you of all men most incōstant to goe about to take away from Christians the vse of learninge thus far S. Naz. against Iulian. Alsoe in the yeare of our Lord 366. when the Arrian heresie was promoted by the fauor of the Emperor Valens the said holy man made a most eloquēt Oration the title whereof is called Ad sancta Laminia when that heresie said he was guarded and adorned with the ymperiall crowne of Valens and soe like a sawsie princocke grewe soe insolente not vnlike the daughter of Herodiades beinge not contented with the gift of the head of one S. Iohn Baptist was made droncke with the bloode of many Bishoppes and holy people in the repressinge whereof the blessed Sainct shewed his great desire and as in the state of the Easte Church in those daies if the Lord of hoastes non reliquisset Hobis semen c. had not left some seede with vs wee had bene like to Sodom and Gomora and as they had S. Naz. and holy Basill so we haue most vertuous holy and learned Doctors to represse this wicked heresie
was he who threw downe the Image of Christ and permitted his owne Image to be reuerenced and worne about mens neckes And when a certaine familiar frind of his owne tould him that the people did so ymbrace his Image he answered him scoffingly and said If any man be offended therwith ether let him not behold the same or lett him pull out his eyes or goe hange himselfe 2. Wee for our parts do not reuerence the Crosse of Christ in respect of the torments of Christ and of his paynes but as those torments and passion were a remedie for mankind and a sacrifice gratefull vnto God as also an euident argument of his affection loue and charitie towardes mankinde and as the Crosse was the standarte of our redemption by which he destroyed him qui mortis habuit imperium that had the comand of death pacificans omnia sanguine crucis appeasinge godes wrathe by his death vppon the Crosse which he conceaued against mankinde Caluine herein doth imitate Iulian the Apostate who obiected vnto the Christians the adoration of the Crosse sayinge Crucis lignum adoratis imaginem illius in fronte ante domos pingentes Yow adore the crosse of Christ you make his Image in your fore-head you paint his picture before your howses who therfore may not whorthilie hate your wisest men or pittie your ignorant and silly sorte who at lenght are sallen into that callamitie that hauing forsaken the eternall God you passe vnto a dead Iewe thus far the said Apostate against the Christians Apud Cyrill Alex. lib. 6. in Iulianum 3. As for the catholick doctrine it doth teach that not only the crosse in qua Christus mortuus sed quaecumque crucis figura c. in which Christ suffred but any other figure of the crosse is to be honored reuereÌ„ced this is proued by the seuenth generall councell the 2. of Nice act 7. where the councell defined honor reuerence to be giuen to the tipe and forme of the holie Crosse much more to the Crosse it selfe for both of them are the signe of Christ crucified 2. Coloss This is proued by S. Paule sainge Christ wyped out the hand writinge of decree that was against vs and the same he hath taken awaie fastning it to the Crosse and spoilinge the principalities and potestates And in the first epistle he saith 1. Epist Coloss he reconciled all thinges by himselfe pacifyinge by the blood of his Crosse I meane his death which he suffred vpon the Crosse 1. Pet. 2. And as S. Peter saith Christ himselfe did beare our sinnes in his bodie vpon the tree Why should not then that blessed Crosse be reuerenced as the sacred Altar of that sacrifice the instrument of so great a triumph and redeÌ„ption And as Leontius said any thinge that belonges to our father or freind whome wee desire to behold wee reuerence and esteeme and wee kisse the same yea somtimes with weepinge eyes why then should not wee also with reuerence kisse the tree and Crosse which was the instrument of our redemption and approach vnto it with weepinge eyes If a captayne had frought a combate for the common wealth the ensigne or standart by which he had ouerthrowen his enemies would be houlden for a great monument and why should not the standart of Iesus Christ be highlie reuereÌ„ced by which he hath owerthrowen that enemie of mankind and obtained victorie against the power of Sathan Triumphans eos palam in ligno c. as hath bene written in the old greeke translation bringinge the Princes of darknes in a triumphinge manner vnder the standart of the Crosse Cyrill Epist ad Const Augustâ— Amb. de obitâ— Theodo Chris ho. 84 in cap. â—9 Ioh. s Ruf. li 12. hist c. 7. Euir l. 11 Paul Epi. 11. ad Seuer Sulp. l. 2 sacrae hist c. 18. Theod l 1 hist c 18. Sozom. l. 2 cap. 1 Damasc 4 de fid c. 12 Cyrill 10. 13 Nyse in vita Marcinâ— soror Paul Ep. 11. Hiero. Aug. l. 22. de ciui c. 8 Amb. in orat de â—bitu Theo. Euseb l. â— vita Cösl cap. 15. 4. This reuerence belonginge to the holie Crosse is proued by the inuention thereof by S. Helena as S. Cyrill of Hierusalem S. Ambrose Chrisost Rufinus Paulinus Sulpitius Socrates lib. 1. cap. 17. 1. Iustinianus imperator in nouella coÌ„stit 28. do write Truly had not that holie Crosse bene worthie of reuerence and honor neither Helena should haue bin moued with diuine inspiration to search for it neither by godes diuine prouidence should shee haue found it neither yet in the findinge of it those miracles should euer haue byn wrought as also since in all ages as the holie doctors doe auouche Damascenus Cyrillus Hierosolimitaenus Nyscenâ—s Paulinus Chrisostome Homilia quod Christus sit Deus in 5. Homil. Hierom epist 17. which not only made mention of the Crosse but of other relicks of Christ S. Gregorie in the 7. booke epist 126. did send a parcell of the Crosse vnto Recaredus kinge of Spaine S. Augustine doth testifie that a parte of the earth of the holie land beinge brought into Affricke did great miracles S. Ambrose doth declare that one of the Nayles of Christ his Crosse was fixed in the helmett of Constantine the great the same is testified by Eusebius 5. The veneration of this Crosse is proued by the wonderfull victorie gotten by Heraclius the Emperor in recoueringe the holy Crosse from the Persians which wheÌ„ it was restored to its former place many miracles were wrought therby as Paulus Diaconus In vita Heraclij Zonaras Cedrenus make mention and Sigibertus in Chronica for which cause the feast of the exaltation of the Crosse was instituted by the Church Mat. 24. Cyrill Aug. ser 130. de tempore Damasc l. 4 ca. 12. Cypr li. 2 ad Quir. cap. 1. Againe the signe of the Crosse is proued by S. Mathewe in the daie of Iudgment the signe of the Sonne of man shall appeare as Origines Chrisostome Theophilactus Euthymius Hillarius Beda Cyrill Hieroso S. Aug. doe declare and all the rest doe testifie the same S. Cyprian doth teach that the signe of the Crosse is so expedient as in old tyme the signe Tau Ezec. 9. which place S. HieroÌ„ expoundinge saith that in the beginninge the letter Tau was like a Crosse Origines Tertulian and Cyprian holde that such as were liuinge in any battayle were sett downe by this letter T. and such as were dead were described by this letter O. The reuerence of the Crosse is proued also by the reuerence that Constantine the great and other Christian Emperors did exhibite towardes the same as stamping it in their monies and gould puttinge it in their ensignes carryinge it before them and as holie Doctors doe say that in thinges naturall it is of great vertue Amb. ser 56. Ruf. li. 12. hist. 2. cap. 29. as Iustinus Apologia 2. Ambr. ser 56. for the signe
others to be nourished but I doe not soe for I nourishe you with the fleshe of my owne bodie and I putt my selfe before yow giuinge yow the same flesh and bloode by which I was made your brother And as you take away Christ altogether from the sacrament denyinge it contrarie to Christs plaine certaine and manifest trueth to be his bodie and blood so you diminishe and extenuate godes loue towardes vs and our affection loue reuerence and deuotion towardes him and take awaye both the substance matter forme order ceremonies valour estimation respect and reuerence from so great so dreadfull and so incomprehensible a Sacrament 2. But the church of Christe doth not take away any valour or forme from this Sacrament and shee beinge instructed by the wisdome of godes spirite and by the instruction of Christ and his Apostles accordinge to tyme and place for godes iust honour and greater reuerence of the Sacrament and the christians most profitt and fruicte Epist 118. ad â—anuarium therby disposeth not of the forme or substaÌ„ce of the 〈◊〉 and obseruatioÌ„ in receauinge the same which himselfe said S. Augustine did not comaund that he might comitt that to the Apostles by whome he was to dispose the affaires of his church though both he and the Apostles at Emaus and the fathers in the primatiue church receiued vnder one kinde in giuinge the blood onlie to litle children Luc. 24.25 Act. 2.20.7 Lib. de lap n. 10. Tertul li. ad vxo nu 4. Euse hist. eccles lib. 6. cap 36. Basil ep ad Cass and in reseruinge most commonlie the bodie onelie as Tertulian doth reporte in houselinge the sicke therewith as Eusebius doth affirme This is knowen by the holie Ermittes that receaued and reserued the bodie and not the blood in the wildernes as S. Basil doth wittnesse You ought therfore to consider that there is noe liuinge fleshe without the blood and whosoeuer receaueth the bodie receaues the blood alsoe Yea Luther himselfe was of this faith after his reuolte from the Churche and for that the Christian people be nowe increased and manie receaues often and at once soe much wine cannot be consecrated without eminent danger of sheddinge as also when in manie countries vnder the North-pole they haue not wine at all it cannot be without great charges to giue euerie man wine asmuch as should serue for consecration and besides it would be offensiue to the poore if they themselues should be excluded from the chalice more then the rich And therfore the Church in regard of Christian charitie to take away all murmure and occasion of offence hath ordained that all should abstaine from the challice when aswell Christe is receaued vnder one kinde as vnder both kindes neither in the meane time is Christs institution violated The priests therfore to whom it was commaunded to doe that which Christ hath done in his last supper they doe both consecrate and offer receaue and take noe otherwise then Christ himselfe hath done who did consecrate and offer receaue and take and hath giuen vnto them also to be taken vnder both kindes and this when the priest saith Masse noe otherwise because he must expreslie represent the passion of Christe and the separation of his blood from his bodie in the same and soe vnto the priestes is said doe this in remembrance of me 3. And although he said Bibite ex hoe omnes Drinke you all of this yet it is manifest that in the house of Simon the Leaper there were many others where he consecrated this blessed hoaste yet onlie the twelue Apostles satte downe whome he instituted newe priestes for to consecrate this newe Sacrament And although the Sacrament of Christ pertaynes to all yet vnto the priestes onlie pertaines the chalice But the laye people and the Clergie also when they doe not execute their function or say Masse themselues are to receaue vnder one kind beinge therby noe lesse partakers of Christ his whole person and grace then if they receaued vnder bothe For our Sauiour receaued and consecrated two distincte matters of this sacrament vid. bread and wine and hath vsed two distincte formes therein therfore euerie one of those kindes hauing a distincte matter a distinct forme is a distincte SacramteÌ„ especially they being coÌ„secrated in two distincte tymes vid. at supper and after supper therfore the consecration of the bodie and distributioÌ„ which for some tyme went before the Chalice was a perfect worke of God for the worckes of God are perfecte and not defectuous for after the consecration and distribution of each of these kindas he said Doe this in remembrance of me In which he declared an eeuident distinction of both these diuine actions for these wordes were not vttered after both the kindes but a parte after eche of them therfore these two actes are a part and separated when ech of them haue their proper determination For as the Ciuill Lawyers saie In cunctis actibus dispositionibus eos articulos quorum quilibet habet suam propriam determinationem clausulam concluâ—entem pro separatis esse habendos In all actes of pleadinges of which euery article hath a distincte proper limitation by distincte clauses wee must consider of them not in generall but a parte by themselues 4. For Christ would by his distinct institution and distribution giue power to his churche to dispense or giue either the one kind or the other accordinge to her wisdome and discretion wherevpon Bern. ser in caena Domini S. Bernard saith when our Sauiour arose from the table he washed all the disciples feete afterwardes returning to the table he ordained the sacrifice of his bodie and blood the breade a parte and afterwardes deliueringe the blood a parte The same is also proued by Pope Iulius the first Iul. epist ad Episc Aegipt con Brac. a. 3. 1. Cor. 10. whose wordes were afterwardes related in the councell of Brach with sundrie other proofes which I could produce vnto this purpose 5. But you will vrge against the church the institution of Christ who did institute this Sacrament vnder both kindes I aunswere that Christs example doth not binde vs but in those thinges wherein he intended to bind vs for in many thinges which he did in that sacrament he did not binde vs as it is manifest otherwise wee should alwaies celebrate in the toppe of a house as he did and after supper and vpon thursdaie and amoungest noe more nor lesse theÌ„ twelue and they twelue Apostles and also a Iudas amoungest them and noe wooman should communicate for noe wooman was there wee ought alsoe to take the body before the bread by benediction should be consecrated as our Sauiour did at that supper vnto which the churche is not bounde And as in these thinges we are not bound to imitate Christ soe that the laitie should receaue vnder both kindes they are not bound to followe the example of Christ for as the lawyers saie
decreede and the sentence of Anathema was pronounced against all those that should hould the contrarie And whosoeuer will not obey these generall councells assembled together by the vertue of the holie ghoast whose asistance was promised vnto the church in such occasions doth iniurie not onlie to the church but also vnto that holy spirite of these kind of people is said vos durae ceruicis spiritui sancto resistitis you stiffnecked people yow resist the holy ghoaste None ought to prefer his priuat opinion before the generall definition of a generall councell Therfore the Emperor Marcianus after the definition and ordinaunces of the councell of Chalcedon said he is a wicked and sacrilegious person that would oppose his owne priuate opinion against the authoritie of the whole churche in such a generall assemblie and this is the cause that S. Aug. defended S. Cyprian from heresie for that it was not decreede by any generall councell that such as were baptized by heretiques should be rebaptized againe as the said S. Cyprian helde and because the Donatistes did persiste in this doctrine after the definition of the generall councell they were condemned of the churche for heretiques as S. Aug. doth testifie and therfore those dogmatistes of our time because they defende not onlie this doctrine but also many other peruerse and damnable opinions not onlie against the definition of these generall councells but also against godes ordinances ought to be reputed for heretiques 11. S. Thomas doth saie D. Thom. in 6. Iohn lect 7. that it was the custome of the churche for danger of sheddinge that the priest at the alter should receaue vnder both kindes the laytie vnder one kinde for this said he is not against Christs institution for whosoeuer receaues the bodie receaues the blood alsoe because that Christe is vnder both kindes aswell in respecte of his bodie as his bloode Exod. 16. Genes 14. For all sacrifices did appertaine vnto the priestes the Manna the paschall lambe was eaten of the people which were figures of this Sacramente and they were not comaunded to drincke after it And although you vrge that Melchisedec did offer bread and wyne in token of this Sacrament I aunswere that he was a prieste for so the scripture saith Erat enim sacerdos Dei altissimi for he was a priest of the highe God In our Lordes prayer wee aske our dailie bread without wyne Tertul. in orat Dom. Ambr. l. 5 de sacra Hier. c. 6. Matt. homil 9. Aug. l. 50. which petition many holy doctors doe interprete to be mente of the Eucharist and when our Lord had fedd soe many thowsands there is noe mention made either of water or of wine that feedinge beinge a figure or token of the holy bread of the alter by which the faithfull Christians are releeued For our Lord makes mention of the Chalice but thrice of the eatinge of the bread he makes mention fifteene tymes soe as wee may perceaue that the churche may vse both the kindes seuerallie Qui manducat hunc panem viuet in aeternum Theophil in eadem verba Aug. li. de consensu Euangeli c. 25. ser in seria 2. illius diei Beda lib Comment in Lucam Petr. Damianus Card lib. de diuinis officijs 12. Christ also goinge to Emaus sittinge at the table did feede only the twoe disciples with breade alone and being perceaued in the breakinge of the bread did vanish awaye by which fraction or breakinge many holy fathers did vnderstande the Euchariste wherby wee may gather that the Euchariste was giuen vnto the laytie vnder one kinde vppon easter daye that is to say to Cleophas and to Lucke as many saie And although they were the disciples of Christe yet they were not priestes For at his last supper he did not saie to others then to the twelue Apostles these wordes Doe this in remembrance of me and vnto those disciples that went to Emaus he gaue onlie the bread without wine so vanished awaye Epistola Ephesios 13. S. Ignatius made mention but of one kinde to be giuen to the laytie Eruditi à paracleto c. Yow beinge instructed of the holly ghoast remaininge in true obedience to the Bishops priests which breake the bread vnto yow with due respecte and perfect deuotioÌ„ which is the medicine of mortalitie the onelie preseruatiue of life against death by Iesus Christ The blessed Sainte did not speake any thinge of the Chalice when the Pope goeth in any pilgrimadge or iourney he carries with him the blessed Sacramente but vnder one kinde Hier. in Apolog. pro libris contra IouinianuÌ„ S. Hierom doth reporte that it was the custome of the faithfull at Rome to haue our Lordes body at home in their houses because they did not presume to goe to the church beinge letted by coniugall societie which saith he I doe not commend or discommend S. Ambrose also doth reporte Ambr in orat funebrii de obitu fratris sui Satyr that his brother carried with him this dreadfull hoaste to sea and hauing suffred shipwreacke did by vertue of this blessed Sacrament escape drowninge the blood he did not carry beinge not soe conueniente for carriadge The Christians did in tyme past vse to carrie with them the Sacrament vnder one kinde least in their greatest danger of death they should not be releued of their greatest liuely â—oode S. Ambrose in the houre of his death did receaue the blessed Sacramente of the Bishopp of Vercell vnder one kinde Paulinus in vita eius as Paulinus doth reporte The like is also reported of S. Patronilla S. Hierome S. Martyn S. Benedict S. Lucia S. Francis of whome the histories make mention that in the time of their death they did communicate vnder one kinde Amphilogius wrote that when S. Basill did celebrate in the church a Iewe went to gaze and to behoulde the christians as they receaued the blessed hoast In vita S. Basil he ioyning himselfe with them sawe an infante diuidinge the hoast in the handes of S. Basill and soe came to all the communicantes as also to the said Iewe which wheÌ„ he receaued the blessed bread was forthwith tourned into fleash and beinge astonished at this miracle he himselfe with his wife and children were made Christians 14. Euagrius a greeke historiographer and Nichephorus doe deliuer vnto vs that it was the aunciente custome in the church of Constantinople to giue vnto children such as went to schoole the relickes and fragments of the blessed hoaste if any were left after the comunicantes but it were great absurditie to giue the relickes of the chalice vnto them their tender age and weake disposition being not capable thereof soe it should be a great indecencie so keepe the same being in a short time subiect to corruption With these children vpoÌ„ a certaine daie went a boy the sonne of a glass-maker who beinge asked of his father what he did with the
children of the christians he toulde him that he receaued the christian foode his father being enraged and enflamed with extreame furie cast the childe into a burninge furnace where he was accustomed to make his glasses wherein he continued 3 daies his mother searchinge him in all places and at lenght shee cominge towardes the fornace and callinge the childe aloud by his name the childe aunswered and openinge the mouthe of the ouen founde him in the middest of the fire hauinge receaued noe harme from the flame therof and askinge the childe how he was preserued harmlesse he answered that a woman cloathed with purple came often to him and did often powre water vppon him and did extinguish the coales and gaue vnto him meate which beinge tould vnto Iustinian the Emperor he put the Father of the childe to death as beinge conuinced of the murther of the childe this historie is related amoungest the latynes by Gregorie Turonensis Gregor in opere plurimorum mart edito de miraculis beatae Mariae Guliel in vita S. Bernardi 15. Gulielmus Abbas doth relate that a certaine stubborne and disobedient Moncke once receauing the blessed hoaste at the handes of S. Bernard could neuer lett it downe and consideringe with him selfe that he was wilfull and not obedient to S. Bernarde he went vnto him and tould him what had happened and beinge absolued and penitente of his contimacie presentlie he swallowed the blessed hoaste Hallens in 4. part summae Alexander Hallensis did obserue how certaine religious pesones demaundinge that both kindes should be giuen vnto them the priest sayinge Masse at the breakinge of the hoaste he sawe the patene all ēbrewed with blood None that is acquainted with the liues and monumentes of Sainctes can be ignorante but that oftentimes this mysticall Sacramēt of the bodie and blood of Christe hath both to resolue the doubtfull and to strenghten our loue and deuotion in Christe appeared in a visible forme of a lambe or a childe yea and in the collour of fleshe and blood that it which was inuisible by mysterie should be visible and made manifest by miracle The sixt generall councell did describe the manner of communicatinge to the laytie which with their handes did receaue the Euchariste from the priest afterwardes in the tyme of Balsamon Archbishopp of Antioch which did coment vpon those cannons that were prohibited Serm. 42. de tempore hom 10. 16. S. Augustine also willed the men whē they came to receaue that they should washe their handes and that women should bringe white and cleene lynnen with them that they may receaue the bodie of Christe and euen as men should washe their handes soe they should wash their consciences with Almesdeedes and as women should prepare fine white lynnen cloth when they receaue Christs bodie soe they should prepare also a chast bodie cleane thoughtes and a contrite harte that with a good conscience they may receaue the Sacraments of Christe thus farr S. Augustine who shewes that in this time weomē receaued the blessed hoaste in fine lynnen cloathe Againe the said sixt councell did institute that the piestes in lente only should celebrate vpon Saterdaie and Sundaie and the Anunciation of the blessed Virgin on other dayes they shoulde vse hoastes alreadie consecrated as it is don in the latine church euerie good fridaie which Rabanus affirmeth to haue bene the custome more then seauen hundred yeares agone for that saith he to consecrate is more befittinge tymes of solemnitie ioye and gladnes then in tyme of sorrowe and sadnesse as the lente is And when the Gretiās did vse the hoasts alreadie consecrated and that wyne coulde not be soe much reserued without it were sower or corrupted it is a signe they did receaue then vnder one kinde as the latine priestes doe vpon good fridaie without any reprehension therein Rodolpnus the Abbott of S. Trudon who did florishe in the tyme of Henry the 4. Emperor Trith lib. de eccles histor and a most religious Father as Trithemius wittnesseth doth yeald reason wherfore the laytie ought not to receaue vnder both kindes by these wordes Hic ibi cautela fiat nè praesbiter aegris Aut sanis tribuat laicis de sanguine Christi Nam fundi posset leuiter simplexque putaret Quod non sub specie sit IESVS totus vtraque The priest ought to be warie that he giue not of the blood of Christ either to the sicke or sounde laitie for it may vpon light occasion be shedd or the simple may thinck that Christe is not vnder ether of both kindes a parte 17. But yow will aske when was it first instituted in the Churche that the laytie should receaue vnder one kinde I aunswere wee can finde noe beginning thereof nor any constitution but the councell of Constance and Basil doe condemne all such as finde faulte with this manner of receauinge or should change that custome and doe also decree that this was an ould custome of the Church and when wee can shew noe beginninge hereof out of Ecclesiasticall histories Aug epist 218. cap. 6. tom 2. it is a great signe accordinge to the rule of S. Augustine that it was allowed of Christ and his Apostles and that Christe lefte power to his church to dispose of this matter according as she should thincke it moste fitt for places and tymes being induced by many sundrie reasons to communicat the laytie vnder one kinde as I haue said alreadye and nowe I alleadge others For first if it were not soe manny trulie were depriued of this benefitt for that many Northeren countries haue noe wine and although the rich may haue it yet euerie poore cannot haue it yea many there are that did neuer drinke wine and if they should drincke thereof they should vomitte therfore sith the yoke of our Sauiour is sweete wee must not thincke that he will compell any to that which he cannot performe The second reason is for besides Christ which is aswell vnder one as vnder both there is not in the other kinde but an accident without a subiect as is apparente by the councel of Constance and Basil The third reason is 6. Conc. cano 52. that it was lawfull for the prieste aswell in the greeke church that did receaue in lente vnder one kinde as the sixt councell doth manifest as also in the latine church for the priest that receaues it vnder one kinde vpon good fridaie The 4. reason that Christe is aswell vnder one kinde as vnder both kindes and he that receaues it in that manner receaueth as much fruite as if he had receaued vnder both 18. Yow vrge against this custome of the church Vnlesse yow eate his fleash and drincke his blood wee shall haue noe life in you I answere that the coniunction is taken disiunctiuely as if Christ had said vnlesse yee eate my fleash or drincke my blood c. and soe S. Paule saith these wordes quicunque c. 1. Cor. 11.
Cyprianus Clemens Alexandrinus Athanasius Eusebius Epiphanius Arnobius Hieronymus Ambrosius Augustinus Theodoretus Theophilactus Damascenus and others affirme For Christ offeringe himselfe vnto his Father nowe in heauen before vpon the Crosse cannot be saide that he is a prieste according the order of Melchisedec but rather accordinge to that of Arron as S. Thomas teacheth when he did offer himself in a bloody fashion vpon the Crosse whose oblation was but once and not foreuer as S. Paule saieth for besides that Christ instituted a churche and ordained sacramentes he offered two sacrifices the one on the crosse the other at his last supper both of them but one sacrifice in substance yet differ in forme and manner by that of the crosse Christe was a priest but not an eternall priest nor accordinge to Melchisedech because that was once only offered and being bloodie resembleth not the vnbloodie sacrifice of Melchisedech but by that he offered at his last supper for he by his priestes offeringe still that sacrifice in the Masse is a priest accordinge to Melchisedech whose sacrifice consisted of bread and wine And therfore euen as accordinge to S. Paule Melchisedech was a figure of Christe accordinge to his priest-hoode so was he a figure accordinge to his sacrifice for sacrifice and priest-hoode haue a speciall connexion and relation one with an other but his order can not be said to be in a bloodie manner For wee doe not read that euer Melchisedech did offer any bloodie sacrifice therfore this order must needes consist in an oblation of an vnbloodlie sacrifice And although wee shoulde graunt that he offred himselfe accordinge to both the oblation accordinge the order of Melchisedech and the oblation of the crosse yet the sense of the oblation of the crosse ought not to take awaie the sense of the oblation of the other 7. The third place to proue that it is a sacrifice is by the institution of the Euchariste for when he made an ende of the supper of the lambe that was to be sacrificed it is said our Lord tooke bread for this was the manner that the priest did vse in sacrifice and hauinge lifted vpp his eies as if he woulde offer vpp to his father that holie breade into which as Hierem. saith the Iewes did cast their wodde Hier. 2. and as the Masse or Liturgie of the Greekes hath Liturg. graecor in missa D. Iacobi Accipiens panem in sanctas immaculatas manus c. Takinge the breade into his holie vnspotted innocente immortall handes liftinge vpp his eies and shewinge vnto yow God the Father c. And in the Masse both of the Latines and Greekes it is said Gratias agens giuinge thanks for the redemption of the worlde offeringe therfore vnto his father a sacrifice of thanks giuinge benedixit he blessed neither did he sooner offer then he cōsecrated and consecratinge he offered himselfe willinge to be sacrificed He said also accipite c. Matt. 26. Luc. 22. 2. Cor. 11. Take and eate this is my bodie wherto S. Luke doth add Quod pro vobis datur which is giuen for yow or which is broken for yow as S. Paule hath Quod pro vobis offertur as S. Augustine doth interprete and also it is said of the bloode in the present tense of the four Euangelistes Funditur not because that presentlie out of hande he should be offered vpon the crosse takinge the tyme present for the tyme to come but at this instante he offered himselfe in that heauenlie misterie vnto his father for dare frangere tradere fundere and facere are wordes belonginge vnto a sacrifice for it is said Iohn 3. that God loued the worlde that he should giue his only begotten sonne vid. in sacrifice for vs he did not spare his only sonne sed tradidit but he deliuered him for vs. Rom. 8. Moreouer he was a prieste accordinge to the order of Melchisedech therfore he was to offer in bread and wine as he did 8. Againe he said I desire to eate this Pasche with yow for Pasche is a sacrifice and as euerie man is a liuinge creature so euerie Pasche is a sacrifice which is confirmed in the 6 of S. Iohn Argumentū à specie ad genus affirmatiuum valet Iohn 6. the bread that I shall giue is my fleash for the life of the worlde therfore the bread giuen in the supper doth conteine the fleash giuen for the life of the worlde vppon the crosse for sacrifice so that neither in the supper nor vppon the crosse was it a sacrifice or els in both it was a sacrifice for the worde giuen was repeted twise And although it should be once repeted yet it hath the force of a sacrifice Panis quem ego dabo caro mea est pro mundi vita the bread that I shall giue is my fleash for the life of the worlde For the Eucharist in asmuch as it is a Sacrament profiteth onlie him that receaues it but forasmuch as it is a sacrifice it is the soule of the church and the life of the worlde therfore the bread giuen by Christe and containinge his fleashe necessarily was immolated and sacrificed and also offered vnto his Father Moreouer our Lord saied when he deliuered this bread Rupert D. Thom. Luc. 22. 1. Cor. 11. Do this in remembrance of me by which wordes he shewed the nature of a sacrifice saying as it were hitherto yow haue offered the figuratiue and Paschall lambe nowe I doe not take away the oblation of a sacrifice but I doe transfer and change the same vnto a more worthie oblation of offeringe my bodie and bloode Therfore Pope Leo saieth lett the shadowe giue place to the bodie let Images giue place to the trewe patterne Antiqua obseruatio nouo tollitur Sacramento lett the old custome giue place to the newe sacrament hostia in hostiam transit sanguis sanguinem excludit legalis festiuitas vt mutatur expletur Lett one hoaste passe vnto another one blood doth expell another the accomplishinge of the legall festiuitie doth importe a change thereof 9. This is the cause that Christ that nighte did offer thrise first in a pure figure secondlie he offered his bodie and blood vnder both kindes of bread and wyne which was both the thinge it selfe and a figure last of all he offered himselfe beinge the thinge it selfe vnto death when he went vnto the place where he was taken This is declared in the forme of the cannon of the Masse which S. Ambr. vsed in the church of Millā vid. S. Ambr. Masse Qui sacrificij perennis formam instituens primus omnium hostiam Deo obtulit primus omnium illam docuit offerri who institutinge the forme of the euerlastinge sacrifice as the first of all that offred an hoste vnto God the first that taughte the same to offered The masse of Aethiopia The Church of Aethiopia hath these wordes in the Canon of the Masse related here by
quod offertur offertur Deo qui martires coronauit c. Wee offer vnto thee Peter or Paule or Cyprian but that which is offered is offered vnto God which crowned the Martyres thus farr S. Augustine Wherunto Innocentius agreeth saying that wee must honnor God with churches alters sacrifices priesthoode with vertuous and with the internall worshipp of latria and soe he saide that there are two kindes of seruices the one which is due to the creator the other which is due to the creature neither churches alters priesthoode are offered vnto Sainctes in the honnor of God but rather vnto God they are consecrated in the honor of the Saincts Leui 26.9 10 11.12 Psal 22.1 Escij 58. Gen. 14. Wherfore in all lawes and in all states of the worlde were offered vnto God of the fruictes of the earth and Melchisedec did offer bread and wyne Abraham did offer Isaacke in the lawe of Moyses also there was a sacrifice offered as the bread of proposition and fine flower sprinkled with oile and franckensence c. with manie other thinges Euen soe in the lawe of grace there must be a sacrifice which is the onlie sacrifice of the law both nowe and for euer as S. Cyprian saith Cypr. ser de bapt Nec sacerdos eius penituit Deum God was not not displeased at that priesthoode for the sacrifice which he offered vpō the crosse was soe acceptable to God and of that perpetuall vertue that it is of no lesse force and efficacie this daie then that day when the freshe blood and water issued out of his blessed side and the scarres yet lefte in his blessed bodie doth challenge and exacte the iust price of the redemption of mankinde soe that it is the selfe same hoast and oblation which is nowe offered by the Priestes in the lawe of grace and that which himselfe did offer vpon the crosse which was signified and represented by all the former sacrifices of the lawe of nature and of the lawe of Moises and much more represented and exposed to the viewe of the christians in the lawe of grace therfore S. Iohn calles him Agnus qui occisus est ab origine mundi the lambe that was killed from the beginninge of the worlde I meane in all the sacrifices that euer was by whome all sacrifice had and shall haue their value force and vertue soe as it doth comprehende both the bloodie and vnbloodie sacrifice for in both of them that lambe is offered which taketh awaie the sinnes of the worlde and that vnbloodie sacrifice which the church doth offer is of the same force with that which Christe himselfe did offer at his last supper And euen as the baptisme giuen by Christe is not of greater force then that which is administred by a simple prieste although ex opere operantis vid. by the meritts of him that giues the baptisme he may conferr greater fruicte to those that he himselfe doth baptise or for whome he offers this blessed sacrifice thē the baptisme or sacrifice don by a priest and as the malice of the Prieste cannot hinder the fruicte of the sacrifice ex opere operato in nature of the Sacramente soe the hollines of him cannot increase the grace thereof although he that administers it by speciall praiers may profitt him in some sorte for whome he offers the same And as S. Nazianzenus said lett there be two Ringes Naz. in oratione in sanct Ian. one of golde and the other of Iron and both of them engrauen with the Image of the kinge in sealinge of lettres or puttinge their impression to anie waxe both of them haue equall force and value for noe man by the impression or sealinge of them can discerne which was the goldē ringe or the iron ringe because it was but one charecter although the matter and substance were sundrie euen soe it is the same baptisme the same absolution and the same sacrifice that is offered of good priests and which is offred of badd although the church haue comaunded wicked and irreguler Priests to abstaine from the alter and from the Sacraments and also that the christians should refraine from them if they perceaue them intangled or detected with any enormous publick offence for it is the same word of God whether it proceede from the good or from the badd 19. As touchinge an ordinarie obiection that euerie sacrifice ought to be bloodie and to be slaine and soe consequentlie Christe beinge not slaine at the Masse cannot be a sacrifice I aunswere with S. Thomas that S. Paules meaninge was D. Tho. in Hebr. 9. that the sacrifice which the highe priest offered when he wente into Sancta Sanctorum which was but once a yeare was bloodie but the generall and vniuersall nature of a sacrifice requireth not it should be bloodie as the philosopher saith Non omne quod conuenit speciei conuenit etiam generi vid. although man be a liuinge reasonable creature yet it pertaines not to the nature of euerie liuinge creature to be a reasonable creature Was not the sacrifice of Abell Caine Melchisedec who offered bread and wine in token of this sacrifice without blood was not the goate of the Iewes without bloode yet it was a sacrifice and did carrie vppon his backe all the sinnes of the people of Israell Abraham also did sacrifice his sonne Isaacke yet he was reserued afterwardes aliue soe Christe as Rupertus saith Iterum immolatur tamen impassibilis permanet viuus is a sacrificed againe yet he is impassible and liuinge Luther himselfe saieth that the trewe sacrifice of the newe testamente be praiers almes-deeds fastinge and watchinge as S. Paule saieth I besech yow bretheren that yow offer your bodies as a liuely hoaste which is a sacrifice most pleasinge before God Therfore it is not necessarie that euerie sacrifice should be bloodie and trulie Christe doth offer himselfe nowe in heauen vnto his fathe◠for vs as he did when he was in this life soe as Christe is said to be offered for vs two manner of waies vid. bloodily and vnbloodily And as Christe died but once nor neuer shall die againe soe he in that violēt painefull and bloodie sorte can neuer be offered againe neuerthelesse as Christe died and was offered after a sorte in all the sacrifices that euer were from the beginning of the world al of them being figures of that one oblation vpon the crosse soe is he much more offered in the Sacramēt of the alter of the newe testament more diuinely and truly expressinge his death his body crucified his bloode shedd though in hidden sacramētall misticall and vnbloodie manner as all the holy doctors doe saie which did call this incruentum sacrificium an vnbloodie sacrifice in respect of the carnall sacrifice of the Iewes Aug. de fide ad Petr. c. 19. which as S. Aug. saieth was the prefiguring of the fleash of Christ which he was to offer for sinnes Whether the Catholicke Church commit any
offence in leaninge to the litterall sense of Christs wordes in the blessed Sacramente of the Altar CHAPTER III. 1. IF yow beleeue the omnipotent power of Christe as also if you consider his moste incomprehensible and wonderfull loue towardes his churche Ephe. 7. for which he yealded himselfe vnto death for her clensinge soe he gaue himselfe vnto her for her feedinge that shee he maie be made one ioyned together as it were a bodie ioyned vnto the heade And to shewe vnto yow the trewe plaine and euidente demonstration of those words to be ment litterally accordinge to the tenor and significant tearmes of the woords for as the philosopher saith Arist li. 1. de interp cap. 1. 2 voces sunt signa cōceptuum our wordes and voices doe signifie what inwardly we intend I will beginne with the sixt Chapter of S. Iohn that yow may more plainlie conceiue of what force that place is to proue the reall presence of Christs flesh and bloode in the blessed Sacramente Yow shall first therfore vnderstand that the Iewes of Capharnaum which therof are comonlie called Capharnites after they had bene miraculously fedd of Christe with fiue Barlie loaues and two fishes beinge themselues in number aboute fiue thowsand retourned vnto Christe againe for some other like banquet and to prouoke him the more as they thought they beganne to bragge how their fore-fathers did eate Manna in the desert giuing him to vnderstand therby that if he would gett creditt amoungest them he should in like sorte feede them wherupon our Sauiour tooke occasion to declare vnto them before hand that miraculous heauenlie foode which he minded afterward to ordaine in his last supper and which should not onlie equalize their Manna but soe farr surpasse the same as a trewe bodie surpasseth a shadowe and therfore he said vnto them The bread which I shall giue is my fleshe and that he ment by those wordes to leaue his trewe fleshe indeede to be eaten it steede of their Manna it appeareth by that which followeth most euidentlie For whereas the Capharnite Iewes grudged streight way sayinge how can this man giue vp his fleash to eate conceauinge such a carnall and grosse eatinge of Christes fleash as of other common flesh yet he did not take away that scruple as our protestants do now a dayes with saying that it should be a bare figure only or that they should eate bread onlie and not fleshe and feede on him onely spiritually by faith no he said none of all these thinges but cleane contrarie to confound their murmuringe infidelitie and to confirme his former woordes he added therunto other woordes of more vehemēce saying Verilie verilie I saie vnto yow if yow eate not the flesh of the sonne of man and drincke his bloode yee shall not haue life in yow with many more of like perspicuitie and plainenes for if he should haue answered them accordinge as the protestants expounde that place to be figuratiuely ment he should haue soone appealed their anger grudginges and faithlesse conceite of those wordes by occasion whereof they quite forsooke him sayinge This is a hard speech who can beare it Whereas if he had ment of a bare signe or figure by tellinge the trueth only he might haue kepte them continually in his companie In truth it could not stand with the intralls of Christs charitie beinge sent principally to conuerte the Iewes from their infidelitie and beinge cheeflie ordained to saue the lost sheepe of Israell that he should vse those woordes figuratiuely Matt. 15. and not declare the same plainly vnto them beinge a matter of the greatest importance and consequence that euer was for takinge away their repininge misbeleeue the truth wherof he confirmed with his accustomed oath Verilie verilie c. vnlesse they should eate his flesh c. they should not haue life yea he vsed these wordes imediatlie after their grudging 2. S. Chrisostome vpon those stubborne woordes of the Iewes Chrys ho. 45. in Ioannem This is a hard speech who can beare it saith it is the parte of a scholler not to inquire curiously of that his maister affirmeth but to heare and beleeue and to expecte in due season a resolution of his doubts and as for those people by the former miracle don by him in feedinge their hungrie stomacks beinge soe many in number they might beleeue that whatsoeuer he said he could doe or whatsoeuer he promised he could performe Chrys ho. 61. ad populum Antioch For when he declared his loue towardes vs he mingled himselfe by meanes of his body together with vs that the body and the head should be vnited together and to wittnesse his singuler affection towardes vs he permittted himselfe not to be seene of such as are desirous but to be touched and eaten and their teeth to be fastened in his flesh and all men to be filled and satisfied with the desire of him Tanquā leones igitur ignem spirantes ab illa mensa recedamus facti diabolo terribiles c. Homilia pradict Let vs rise therfore from the table as it were lyons breathinge out fire makinge the diuill himselfe a feard This misticall bloode chaseth away deuils farr off frō vs and draweth the angells neere vnto vs for the diuills when they see within vs the blood of our Lord are putt to flighte and the Angells make haste to assist vs thus farr S. Chrisostome whose doctrine herein is noe lesse ircksome and repugnant to the sacramentarie Protestants then to those lumplishe Iewes because accordinge to that holy doctor none oughte to be curious in askinge howe or by what meanes that which Christ affirmeth is brought to passe for as the Iewes were ouermuch curious in murmuringe amoungest themselues and sayinge How can he giue vs his flesh to eate How shall our stomacke away with it what a hard kind of speech is this Is it not against nature that one man should be nourished with an other mans fleashe Doe not our mouthes and stomacks abhorr the same Soe this sacramentarie protestantes haue noe other thing in their mouthes then howe can Christs fleash blood and bones be conteined in soe little a roome how can his body be at one tyme in heauen and on the alter how can it be in a thowsand places at once with many other such Iewis interrogatiōs which doe daylie proceede out of their giddy braines voide of grace not willing captiuare intellectum in obsequium fidei as S. Paule saith because they would not resigne their wilfull opinions and their blinde vnderstāding vnto the trewe direction and obedience of faith for if they beleued that God were able by his word to bringe all this to passe they would neuer reason after such a sorte for otherwise they may by like interrogations discreditt the whole christian faith and aske how God made the worlde of nothinge how a Virgin could bringe foorth a sonne how God came downe into the world to be incarnate