is giuen all onely vnto vs by the incarnation of our Lord and Sauiour Iesus Christe Isychius saith Lib. 1. in cap. 4. Lon. The onely worke and the effecte of the crosse of Christ is the remission of our sinnes Maximus saith verie well for this Christusommbus natus est sed fidelibus dat salutem i. Homil. 4. de Chr. Christe in deede was borne for all but hee giueth eternall life to them onely that beleeue And Prosper hath a proper verse where he speaketh of faith and of loue that man shoulde haue to God Quo fiat iustus sitque beatus home that is 〈…〉 By faith alone and loue of God we iust and happie seeme Then séeing we can neither finde in the scriptures nor in the fathers nor in the schoolemen that your masse is able to iustifie you for your partes must séeke some other way to helpe I for my part will leaue you to the Lorde whome I wishe you to séeke vnto more then you haue done But wee will examine this scripture God saith these wordes which I commaunde thee this day shall bee in thy heart It is apparant I am sure The worde of God is high yet comprehended it is largâ— yet learned it is deepe yet attayned it is darke yet opened to the faithful it is a rule for al it is enough sufficient vnto all it is all in all and without this is ther nothing to deliuer or to aue any one maÌ„ that the Lorde God doeth comprebende in this remmandement all the lawes and commandements set downe by Moses For in the wordes of God which here generally are but touched onely bee all the wordes of the Lorde vnderstood Then if the law bee so straite the charge so great the ordinance so firme and the certaintie thereof so sure as may be none more strong more ample or higher or déper or larger or broader then is this I can not but maruell greatly howe in what manner by what meanes what color what shew what proofe you can haue for your damnable and grosse opinions which you holde contrarie to this prescript worde of God Among them all for sacriledge most offending for derogation to his maiestie most greiuing God is this which you hold of transubstantiation whereof you haue no grounde but you haue the shew and color of some foundation that is laide weakely by the men of your side And now it is straung to be considered Christ is the bread ergo hee is in it really ergo bodily it doth not followe read Ambrose de Sacra lib. 4. cap. 4. Ierom. in Isa cap. 62. Hilary de Trin. li. 8. and Athanas Apol 2. There is but one counterfeiting color with which you ouerlay that reason worke of yours It is this Christ saide take eate this is my bodie ergo say you Christ is really and bodily fleshe and bloode in the Sacrament The boye that learned Seton but the last wéeke will finde the falt of this argument but we will examine the wordes and let your childish toyes be as they bee Christ saith take eate this is my bodie c. Then sée se what you doe looke vnto it and examine your selues in the same For if that bread giuen was the verie naturall bodie and naturall blood of Christ you shal sée that you be neuer able to defende it wherefore consider those wordes spoken in the interrogations and circumstances which afforde them selues willingly to be pondered of all that shall reade them 1 First If the Iesuites say Christ is here really then these heresies do arise theron if they say Christ is in the bread spiritually they are against theÌ„selues If that Christ is not there at all then are they Ophits and Nazarites that deny Christes institution If they say he is in the bread after a heauenly manner then is he not after 'a bodily manner who spake those wordes you say Christ and that two naturall bodies one at the table the other in the bread that was deliuered 2 Secondly when spake Christ these wordes at the meat eating now the bread say you was Christes substantiated body Then Christ did eate Christ Christ eate his owne naturall bodie 3 Thirdly to whome spake Christe those wordes To his disciples he spake them and saide take eate and that bread after the words of consecratioÌ„ was that very body of Christ Then also there were twelue Christes twelue naturall bodies and Christ him selfe sitting at the table made the thirteenth 4 Fourthly If they say he is there in his omnipotencie then also they haue ly ed Christ is not there in his humanitie therefore take heede that the Lorde iudge you not what time was this spoken before Christes death Christ spake the words take eat you inuert the words and say that the thing was done which yet was to bee done you take the time as past and gone which yet is not come you say his bodie was giuen which yet was not crucified you say his blood was shed and his side was not yet persed And you say the bread was his verie bodie the wine his bloode and Christe was not yet offered vp for man 5 Fifthly what be the wordes spoken These take eate this is my bodie Christ saith take this and eate it is my body You say take eate it is a conuerted bodie Christ saith it is my bodie you say it is a transubstantiated body Christ saith it is my body you say it is his naturall bodie Christ saith take eate in a remembrance of mee you say take eate I am very man you shall eate me Christ saith as oft as you shall do it remember my death til I come you say he is not to be remeÌ„bred but to be receiued not to be thought vpon looked vpon not to be absent but to be present not to be abut to bee way but to be there not to bee gone but to be knowne in the bread carnally and bodily fleshly and really as Christ was borne of his mother Marie The verie cause of all these your erronious and blasphemous opinions I take to be all only this Ignorance and want of reading the word aright are the causes of all hereâ—â—es That you are men ignorant brabblers and no readers of the scripture otherwise you could not be deceiued For read the wordes before read the wordes which follow and you shall find the the words of Christ are to be otherwise taken then you take them For they are spoken by a trope by a figure by a Metonymie As in the same Chapter Christ saith to his disciples Luke 22.8 Go and prepare me the Passouer The lambe is called the Passouer yet was it not the Passouer but a figure signe of the Passouer Luke 22.20 Also Christ saith This cup is that new Testament in my bloode which is shed for you First I note the Christ saith not this wine is my blood Or this cup is my blood But Christ saith this cup
¶ TWO GODLIE AND learned Sermons appointed and Preached before the Jesuites Seminaries and other aduersaries to the Gospell of Christ in the Tower of London In which were confuted to their faces the moste principall and cheefe poincts of their Romish and VVhoarish religion And all such Articles as they defend contrarie to the woord of God vvere layed open and ripped vp vnto them In Maye 7. and 21. Anno. 1581. By Iohn Keltridge Preacher of the vvorde of God in London Psal 119. verse 128. I esteeme all thy precepts most iust and hate all false wayes Prou. 4.14 Enter not into the vvay of the wicked and walke not in the vvay of euill men ¶ Imprinted at London by Richard Ihones dwelling without Newgate neere vnto Holburne Bridge TO THE RIGHT HONOrable Sir Fraunces Walsingham Knight principall Secretarie to the Queenes moste excellent Maiestie and of her Maiesties moste honorable priuie Councell c. AT such time right Honourable as I at the request of certaine my deere and welbeloued freendes had beene at her Maiesties Towre of London partlie to haue some talke with the Iesuites and other Seminaries deseruedly there imprisoned partlie to see if the Lorde would haue quickened them after great preaching and much conference with manie and verie learned men that came thether I did finde that the trauaile and study of theirs hath to this day taken so small effect as not onely the Iesuites are more and more stiffned in their errors But also they are become so sencelesse in feeling so blunt in attayning so wicked and malicious in resisting so disloy all and spitefull in hearing so sturdie and malaperte in withstanding openlie the teachers of the Gospell as the people are vpon the same dismayed zealous and godly men discouraged and all fortes of people moste pittifully distracted that either heere or see them at any time VVherefore may it please you to vnderstand that for diuers causes I haue giuen vnto your Honour this briefe and shorte Confutation of their Heresies First that their damnable and grosse errors though they may be seene of all may yet especially be knowne vnto you For I doo thinke that the reformation and order to bee taken for these Heretiques dooth lye in especiall on your shoulders and is required at Gods handes of the Lordes of her Maiesties moste Honourable priuie Councell Secondly that it may appeere whensoeuer these wicked men shal be called to an accompte that then they will not be able to denie or dissemble that which they affirme For the moste principall though not all their Articles are confuted in this booke Thirdely I am of opinion that esperiallye your Honour hath to discerne the spirits of these men in as much as you be in the number of those that in Roome togeather with many other of the nobles in this Realme were threatened to be burned by the Pope if he gat you either quicke or dead The laste and the cheefe cause is this As your Honour hath beene alwayes a fauourer of the Gospell and moste forwarde in Religion so I trust that God will now mooue you to haue a more care of his poore Church then euer you had It is not vnknowne how God hath looued this Realme sithence her Maiesties moste gratious and happie raigne among vs. The like rest with such quietnes the like peace with such blessednes the like comfort with such happines was neuer seene vnder any Nation and people as we haue had vnder her Maiestie Now at lengthe after so longe and prosperous and peaceable gouernment to put this Realme in feare and dread of that woonted Tirranie which Antichriste the Pope practised vpon vs. To stirre and mooue vp by way of alienation the mindes of men and the faithfull hartes of Englande to make vs remember the blood that was shed of olde time by the Pope to compell vs againe to sorrow ouer the bodies of our dead and ouer the Sainctes whose blood was shed and ouer the multitude of good men that were taken from vs There are in the steede and roome of those blodie Fathers risen and now in processe of time growne vp their bloodie and vnnaturall sonnes Among these some would haue hathed their hands in the harts of our people as Saunders in Ireland of late was purposed to do and it is not to be thought that he was there alone Some write against vs as though wee were Haereticques and accompt vs worthy to be put to death what would these men doo if they had vs in their handes Of which sort is Iohn Howlet and one Campion who bothe of them haue presented their mindes moste praesumptuously to the right Honourable the Lordes of her Maiesties priuie Councell some also haue spread abroade their damnable and seditious Doctrine thorowe out manie places in this Realme Such bee the Iesuites the Seminaries and other Schollers of the Pope that bee now in her Maiesties Towre of London Now all these are come hether and sente in of late dayes by the Pope to disturbe vs and rayse Tumults in this Common wealth And all these are the children of such Fathers as persecuted the Saints or they be home borne children brought vp in England being the wicked sonnes of wicked Parēts and they all haue beene maintained by that man of sinne Antichriste For all which thinges it cannot be gainsay de but that these practising Heretiques are most woorthy to haue the lawe of God in execution against them which he hath set downe for them in his Booke I doo well remember what our Fathers and Forefathers did Dauid at the hower of his death called to minde the iniquitie of a man of his that shed blood and when he lay on his death bed he sayd thus to his sonne Salomon 1. Reg. 2.5 Thou knowest what Ioab the sonne of Seruiah did to me and what he did to the two Captaines of the hoast of Israel vnto Abner the sonne of Ner and vnto Amasa the sonne of Iether whome he stone shed blood of battaile in peace Doo therefore according to thy Wisedome and let not his hearie haires goe downe to the graue in rest The same also sayde Dauid of the sonne of Gera the sonne of Iemini of Bahurim neither did he accoumpt him innocent It is well knowne what woorthy and warlike fellowes the Papists slewe and how they were cunning men at the Battailes of the Lord and as ready to resist and fight against Sathan in spirituall skirmishes as Abner or Amasa either euer were in defending their Citties for their maister Dauid It is necessarie therfore those good men should be remembred in as much as they were slaine so trayterouslie And now the rather are we all to thinke vpon that treason of olde as there are risen vp disloyall and wicked men to trouble vs Irreuerend disobedient persons to prouoke vs faithlesse and hollowe hearted Papists to disquiet vs foolish and erronious Iesuites to inueagle withdraw vs from the Lord. These are they haue
is the newe Testament in my bloode This figure did the fathers we often times and the scholemen too Lactanâ—â—â—â— called the churche the temple of God Hylarie calleth it the house of Gods Ambrose calleth it the mother of al that liue Epiphanius saith it is via Regia the high kinges high waye Ierome saith it is the Arke of Noe and so doe they also speake of the supper of the Lord Nazianzen calleth it the supper of the Lorde a thankes giuing and againe a Table Ambrose calleth it a spirituall restoratiue and Dionisius calleth it a societie a communion a congregation an assembly so that if the Papistes and Iesuites did not willingly erre they might see the trueth In which wordes is a deuble Metonymie a double figure First the vessel is taken for that which was contained in the vessell as the cuppe for the wine which was within the cuppe Then the wine is called the couenant or Testament where as 〈…〉 the thing it is it can bée but the signe of the Testament 〈◊〉 rather of the bloode of Christe whereby the Testamente was made And thus doe I thinke of the body of Christ for it was spoken by the same figure representing the bodie and the bloode of Iesus Christ Nowe for that you may knowe both my faith and what I thinke hereof I will make open protestation of that certaine and vndoubted veritie which I beléeue as also so farre as in me lyeth confirme and establish the weake consciences of those that are here At the supper of the Lorde you shall consider two thinges 1. The person of God 2. The person of man In the person of God 1 The institutor which is Christ 2 The cause of his institution which is the remembrance of his death In the institution of these thinges 1 The externall signes 1 Bread for his bodie for his death 2 Wine for his blood shedding most precious sacrifice 3 The word for the remembraunce of both 2 The internal meaning And then shall you see all his spirituall graces most heauenly benefites Which are these most excellent 1 Faith if we beleeue 2 Assurance of life if we continue 3 Saluation if we receiue these mysteries truely 4 In Christes blood shedding our blood is not shedd 5 In his offering God the father is pacified 6 By his death hath hee ouercome the power of death and hee giueth the spirite which worketh vnto life to all those that receiue him worthily Secondly we haue here to coÌ„sider maÌ„ and it is to be done two waies 1 In his own person 2 In the persoÌ„ of his neighbor If in his owne person then let him consider 1 The time Hee is warned to flye sinne and though at all time hee bee put in minde thereof yet nowe aboue all times and though neuer vntimely yet it is the best time to remember it 2 The place it is holy for wee come before God 3 The persons and they are these 1 God the father 2 God the Sonne 3 God the holy Ghost These are al there these are naturally there these are in power ther they are not really there these are in grace there they are not in state there these are in gouernmeÌ„t of spirite truth there they will not be mocked at your handes 4 The vse of this the supper of the Lord. The vse is this 1 That we stand in faith conforme our selues to the death of Christ 2 That we examine our selues and come with a loathing of sinne meaning to sinne no more 3 That you be assured that whatsoeuer hath been done before time is pardoned Then here commeth in the last thing to be considered which is The person of thy neighbour for there be two sortes at the table 1 Thou thy selfe 2 And others For thy selfe call to minde 1 What thou wast 2 What thou art 3 What thou shalt be 1 Without God and borne in sinne 2 Made a newe man strengthned in Iesus Christ 3 An heir with God copartner with him if thou liue therafter For others remember 1 To laye aside all malice with hawtines 2 To laye aside all enuye with bitternesse 3 To lay aside all reuenge with greedinesse Then haue you fulfilled all Nowe for my owne parte I do protest simply before the Lord my God The Lord did foresee that these blasphemouâ— heretikes woulde rise vp therefore hath God giuen to vs many examples to approue that which here he spake so that Papists Iesuits cannot be excused for euer that if I had but any warrant at al in the scriptures to satistie me in this point I wold condescend willingly vnto your opinions But séeing the whole body of the Bible is against you and we haue the Lord wholy on our side what reason is there that I should credit you And as for you if you were not blinded if you were not deceiued if you were not most wonderfully drowned in your errours you might easily see the truth of this matter If God alone had vsed this figure in this place if it had béen founde no where else if the scripture would not haue permitted it if the lawe and the Prophets did not testifie it if reason and God him self did not condescend vnto it then you might haue perswaded vs but seeing that the Lord our God hath not bene against our opinions but hath euen by his owne mouth iustified all that we haue spoken what cause what reason what moueth you to coutende Search and sée looke into the booke of God if 〈◊〉 very same figure be not vsed in many thinges as it is in this one thing of his bodye The worde of God is compared to leauen that leaueneth the whole lumpe Matth. 13.33 Isay 49.2 Ephe. 6.17 Apoc. 19.15 Ier. 5.14 Ier. 23.29 Ezec. 3.3 Esa 55.10 Deut. 32.2 Matt. 13.19 the word is called a sworde the worde is called Musterde séede the worde of God is called fire the worde of God is a hammer the word of God is bony the worde of God is as snowe the worde of God is as raine the worde of God is the seede sowen yet for all this the worde of the Lord leaueneth not the worde of the Lorde striketh not the worde of the Lorde groweth not the worde of the Lorde burneth not the worde of the Lord killeth not the worde of the Lord sweeteneth not the worde of the Lorde snoweth not the worde of the Lorde rayneth not the worde of the Lorde powreth not downe materially grossely earthly and really as the wordes portende and so I say of the body of Christe you haue it not carnally you haue it not fleshly you haue it not verily flesh blood and bone in the sacrament The same maner of speach also in the scripture concerning Christ is found euery where Christ was the rocke that gushed out water 1. Cor. 10.1 yet Christ was not in the rocke and Augustine and Origen are of the same opinion that the rocke signified Christ
Christ was in the same manner compared to the rodd of Aaron that blossomed to the golden pott wherein the Manna was to the Manna that came downe from heauen Iesuites are in a damnable most dangerous estate resisting this opeÌ„ vndoubted veritie to the brazen serpent that was lifted vp in the wildernesse to the Prophet Ionas that was thrée dayes and thrée nightes in the whales belly to the high way in which men walke to the dore by which men haue passage to the sheepeheard which is a keeper of shéepe To a Lyon of the Tribe of Iuda which deuowred to a Lambe which is commonly slayne for men yet was not Christ really in all these no more is he corporally in the bread at the table Now if all only this kind of speech were vsed of Christ you might say something but I tell you that not only of Christ and his person all alone is this vsed but of all manner of things too in the booke of God Christe sayde of Iudas I haue chosen twelue and one of you is a diuel yet was Iudas no diuell Of the circumcision it was spoken thus My couenaunt shal be in your fleshe for all that the circumcision was not the couenant Gen. 33.20 but a signe of the couenant Iacob is saide to haue built an Altar to the Lord and to haue called it by this name The mighty God of Israel There is no dout but Iacob knew the the name Altar was not God yet did he cal the signe by the name of him the was signified This figure is so common as nothing is more common in the scriptures It was written of Iohn Baptist that he was the burning lampe and the candle that gaue light and that he was Helias Yet you all knowe that this was spoken but by a figure In Genesis the seauen kine and the seauen cares of corne are said to bee seuen yeres yet were they but representations of the same Ahias the Prophete the Sylonite gaue vnto Ieroboam the tenne peeces of his cloke which was cut and saide he gaue vnto him the kingdome of the tenne tribes Yet Israell was not in the péeces of the cloath So in like manner say I to you touching this take eate it is my bodie yet is not Christ a reall and naturall bodie there And that you may sée howe wee haue some thing more to say vnto you and that wee doe not ground our faith and religion vpon presumptions I am desirous to be satisfied at your handes and to be aunswered vnto two reasons that I will make against you For this I holde that Christ is not really naturally flesh bloode and bone in the Sacrament and I reason thus As Christ was with our fathers of olde in their sacramentes so and after the same manner is Christ with vs in ours But the bodie of Christ was not really bodily carnally and grossely in their sacramentes ergo Christ is not really naturall flesh blood and bone in ours For my first proposition â— Cor. 10. I doe referre you vnto the first to the Corinthians where you shall finde that wee haue no more priuiledge then haue they nor prerogatiue theÌ„ had they 〈◊〉 saluation by any other or by any other meanes then had they and when either you can or be able to say ought against those vndoubted and infallible truethes which we haue spoken then will I say more My second reason is this He that is really carnally bodily fleshly euen perfect man in the heauens is not so and in the same manner with vs here in the earth But Christe is verily humanely really bodily with the same bodie hee tooke of the Virgin Marie and perfect man in the heauens Ergo Christ is not really flesh bloud and bone in the breade here in the earth I doe remember what Augustine saith Qui vult viuere Super Iohan. tract 26. habet vbi viuat habet vnde viuat accedat credat incorporetur vt vinificetur that is He that will liue he hath the thing nowe by which he may liue he hath the place where he may liue Let him drawe neare let him beleeue let him be incorporated that he may be quickened And in the same place it followeth Coena dominica est sacramentum Pietatis signum est Vnitatis The Fathers neuer vsed to say really bodily grâ—â—ly flesh bloud and bond in the bread Vineulum est Charitatis that is The Supper of the Lorde is the sacrament of Pietie the signe of Vnitie and the bond of Charitie so that it appeareth Augustine thought as we doe thinke and beléeued as we doe betéeue which was that we haue a spiritual foode and a spiritual drinke in these external elements and outward signes of breade and wine Moreouer the Scripture is euident and plaine and proueth this which I haue spoken that is howe Christe is bodily and naturally in the heauens not bodily in the earth Mark 16. In Marke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ was taken vp into heauen But he that is there is not also bodily here with vs Ergo Christ is not bodily here on earth In Luke I find this Luke 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he went from them But in bodie Christe went from them and in the same bodie Christe is with his father Ergo not bodilie and carnally with men vpon the earth Another argument Semper pauper es habebitis vobiscum Matth. 26.11 non autem me that is The poore ye shall alwayes haue with you but me you can not alwayes haue with you Where out I gather this briefe The poore and Christ can not be together in one place but we are assured and persuaded certainely that the poore of the world are alwayes vpon earth Ergo Christ is not with them nor where they be here vpon the earth Then séeing Christ is not corporally with vs nor in fleshly and bodily presence We haue to inquire and search out the manner of his being here on earth For it is true that we eate and drinke his bodye and his bloud They that will learne they must apply one scripture with an other but after another manner then you affirme None is ignorant howe that man consisteth of bodye and of soule Therefore it is expedient we should as well be fed with spirituall foode as it is necessaris we should liue by temporall meate of which thing if any man here be ignoraunt then is it bicause the spirite of GOD hath not quickened him For if you reade the sixt of Iohn you shall finde it most apparantly Also Christe saith in an other place Blessed are those that hunger and thirst after righteousnesse for they shall be satisfied Therefore as there is a spirituall which is an internall famishment so is there a heauenly Esai 55.1 which is to the soule spirituall nourishment Isayas saith Omnes sitientes venite ad aquas c. Al
wine to euery one neither is his holy Institution to bée broken Paule vnto them of Corinthus saith thus No alteration of Christs institution by the Apostles ergo much less ought you to chop change as you â—od That which I receiued I receiued of the Lorde and it was this that the same night Christ was betrayed he tooke bread and brake it in remembrance of him Then after supper he tooke the cup and saide it is the newe Testament in my bloude this doe as ofte as you do iâ—in remeÌ„braunce of me There followeth a Confirmation of the Institution with a reason cause thereof namely As often as you shall eate this bread 1. Cor. 11.24 and drinke this cup you shal shewe the Lordes death till he come Out of this place I gather these collections The first is a Christipersona from the person of Christ In good things we are not to gainsay the good doings of our predecessors and Cyprian â—o Iulianus saith that al allowed by the apostles al thinges set down by Christ and all customes confirmed by the spirite of God are to be kept ergo this of bread and wine must not be altered thus knitt together that which Christ did that same did Paul imitate and keepe in his Churche of Corinthus ergo wee ought not or any other nation else but keepe the same custome in breaking breade and giuing wine vnto all that come in our Church The seconde reason is this taken a persona Pauls from the person of Paul for Paul would do no other thing than that which was lawfull which also is to be done of vs but Paul vsed bread and wine indifferently to all without acception ergo wee also ought to doe the like The thirde reason is taken ab Ecclesia from the custome of the Church and the church of Corinthus was verie precise in obseruing the ordinances of Christ Paul wherefore seeing they in that Church had the sacramentes ministred in bothe kinds the church of England all other godly refourmed churches ought to do the like This without question was wel suâ—â—iciently knowen to the churches in the East West 〈◊〉 the space of many hundred yeares after Christ vntil the image of desolation was set vp the tyranny of the Pope fully established these such like deformities were not knowen De Consee dist 2. Can. Cum om ne Paragrapho illud Inhus a Pope writing to the bishops that were in Egypt sindeth great fault with them for not deliuering the bread the wine vnto the people wherof he yeldeth two reasons the first for that Christ commended to the Apostles both his body his bloud The second for that there was a commendation seuerall by it selfe left to all both of the bread of the wine that was in the cup. And Gelasius doth write to certein bishops sayth Anathematizariomnes qui accepto corpore Christi In decret abstineant a Calicis communione that is Those men are all accursed who taking the body of the Lord shal abstain from the receiuing of the cup. Now this was one of your Popes too for iâ— is euident that this beggerly slauish decision came in a loÌ„g time after our sauiour Christ therfore the greater is your condemnation as knowing that these are the deuises of men wil yet for all that cleaue vnto theÌ„ so stedfastly The Tripartite historie doeth make mention that S. Ambrose wrote to Theodosius the Emperor to this effect Lib. 9. cap. 30. O Imperator Princeps conseruorum c. that is O Emperor Prince of thy fellow seruants for there is only one God king lord creator of all with what eyes are you able to looke vpon the temple of the high God how will you lift vp your handes to heauen which drop downe continually with the bloud thou hast shed vniustly For I finde that at that time seuen thousande men were slaine euen good Christians by the coÌ„mandment of Theodosius at Thessalonica A worthie and rare example of a most learned and famous doctor and therfore Ambrose proceedeth in his Epistle to Theodosius thus How can you O Emperour receiue the holy body of Christ with such hands With what rashnes can you take the cup and put it to your mouth to tast of his moste precious bloud when as by the fury of your commaundement so much bloud hath beene shedde without a cause c. In this it is moste apparantly to be séne that in the time of Ambrose hoth the Emperorâ— his people vsed to receiue the communion in both kinds so that wee are to suspect you now more vehencently then we did before and wee may think that you are some grieuous deceitful Gibeonites come hither to espie what Iosuah and his people Israel doth and in the ende to make some conquest and to praye vppon vs for if you did reade and holde vppon the fathers of olde whome very glosingly you haue in your mouth to begyle the simplicitie of yong heads withall it could not be that you should so much differ from them as you doe For which of them all affirmeth as you do affirme or defendeth that you do defend or mainteineth that you mainteine or standeth so vndiscreetely in so manifest vntruethes as you do Search see all the whole Senate and good troope of famous learned men are against you Euen Fabianus your countriman and a Roman that liued vnder Gradianus and Philippus continued till the raigne of Decius as witnesseth Platina gaue in commaundement Vt quisque Christianus singulis annis ter Eucharistiam sumeret Sabellicus Volateran That is That euery one named a Christian shoulde euery yeare receiue the supper of the Lord without exception it is commaunded and as appeareth in the customes of the Church they did receiue it in both kinds of bread I meane and wine August Canone Qui manducant De Consec dist 2. Augustine sayeth thus They that eate and drinke Christe eate and drinke him vnto eternal life he that eateth him is refreshed he that drinketh him is quickened and liueth The glose in that place sayth thus Idest Dist 2. Can. si Quotiscunque in specie panis vini as much to saye as the wordes spoken by Augustine are to be vnderstoode in both the kindes both breade and wine Ambrose is of this same opinion in the deciding of this matter vppon the wordes of consecration Hilarius ibidem Can. Si non Hilarie is as plaine as he was graue in this point Si non sunt tanta peccata vt communicetur quis non se debet à medicina corporis sanguinis Domins separare That is If thy sinnes be not such but that thou maist communicate no man must presume to separate Christes body from his bloud Cyprian is very hoat with Cornelius the Pope and sayeth At verò nunc non infirmis In Epist 2. de Caena Dom. sed