preuent all scandal They haue concluded by this regulation that both kindes were not essentiall to the Communion by the institution of CHRIST for otherwise they would haue bin bound absolutely to refuse the Sacrament to such as were not able to receaue it compleat and not to giue it them in a manner contrary to that CHRIST JESVS had commanded and in that case their disability would haue sufficiently excused them But our Aduersaries haue conceaued that such a rigour would be excessiue if they did not allow at least one of the Species to such as were not capable to receaue the other and since this condescendence hath no ground in the Scripture they must needs confesse with vs that the words whereby CHRIST IESVS hath proposed to vs the two Species are liable to some interpretation and that the right vnderstanding of them ought to be declared by the Authority of the Church But it might seeme that this Article of their Discipline which is of the Synode of Poytiers held 1560 had bin reformed by the Synode of Vertueil assembled in the year 1567 where it is said that the company is not of opinion the Bread should be giuen to those who would not receaue the Cupp These two Synodes neuerthelesse are not at all opposite to one another that of Vertueil speaketh of those who Will not receaue the Cupp and that of Poytiers of such as Can not take it And indeed notwithstanding the Synode of Vertueil that Article remaineth in their Discipline nay more hath bin approued by a Synode later then that of Vertueil namely by the Synode of Rochelle in 1571 where the Article was renewed and putt into that state which it now remaineth in But supposing the Synodes of the Pretended-Reformers had differr'd varied in their opinions that would serue only to manifest that the matter in question is not a point of Faith but of that kind which the Church may order dispose of according to their own principles There remaineth now nothing but to expose what the Catholiques hold touching the Word of God concerning the Authority of the Church CHRIST IESVS hauing lay'd the foundation of his Church vpon the Preaching of his Disciples the Vnwritten Word was the first guide rule of Christianity when the writings of the New Testament were adioyned to them the former Word did not for all that loose its Authority which causeth vs to accept with the same veneration all that was taught by the Apostles be it by writing or by word of mouth according to what S. Paul himself hath expresly inioyned And the certain proofe that a Doctrine comes from the Apostles is its being accepted and embraced by all Christian Churches whilst its beginning can not be pointed mark'd out We can not choose but receaue all that is establish'd in this manner with the submission due to the Diuine Authority and we are confident that such persons of the Pretended-Reformed Religion as are not very obstinate haue the same perswasion in the bottome of their harts it being impossible to beleeue that a Doctrine setled and receaued from the beginning of the Church can flow from any other spring then that of the Apostles Wherefore our Adversaries ought not to wonder that we being zealously carefull to inherit all that our Fathers haue left vs doe conserue the Deposite of Tradition as well as that of the Scriptures The Church being ordained by God to be the Depositary of the Scripture of Tradition we receaue from her hands the Canonicall Scriptures and we beleeue whateuer our Aduersaries say that it is principally the Church's Authority that determineth vs to reuerence as Diuine writt the song of Salomon which hath so few sensible markes of Propheticall inspiration and likewise the Epistle of S. Iames which Luther reiected and that of S. Iude which might be suspected by reason of some Apocriphall bookes cited in it in fine there can be no motiue but that Authority to perswade the receauing the whole body of the holy Scriptures which Christians accept as Diuine euen before the reading hath wrougt any feeling of the Spirit of God in those bookes Being then inseparably bound as we are to the Authority of the Church by meanes of the Scriptures which we receaue from her hand we are taught also by her Tradition and by the help of Tradition the true sense of the Scriptures So that the Church professeth to say nothing meerly of her self and likewise that she inventeth nothing new in her Doctrine that she doth but follow and declare the Diuine Reuelation by the interiour direction of the holy spirit which is giuen her for her Teacher That the holy Ghost expresseth himself by the Church the dispute raised about the Ceremonies of the Law euen in the time of the Apostles doth euidence and their Acts haue directed all succeeding ages by the manner that first contest was decided by what Authority all following differences are to be determined so that whensoeuer any dispute happens to deuide the faithfull the Church will interpose her Authority and the Pastours assembled will say after the Apostles It hath seemed good to the Holy Spirit and vs. And when the Church hath pronounced and determined her children will be taught not to examine a new the Articles resolued vpon but that they are bound to accept with all submission the Church's Decisions And in this methode we follow S. Paul and Silas who deliuered to the faithfull the first iudgment of the Apostles and were so farr from allowing a new discussion of what had bin decided as they trauell'd through the townes teaching to obserue the ordinances of the Apostles In this manner the children of God acquiesce in the iudgment of the Church beleeuing that by her mouth they hear the Oracle of the Holy Ghost and it is vpon the ground of this perswasion that after hauing profess'd in the Creed I beleeue in the Holy Ghost we ioine next to it The Holy Catholique Church by which protestation we oblige our selues to acknowledge an Infallible and Perpetuall Verity in the Catholique Church since the same Church which we beleeue perseuering throughout all ages would cease to be a Church if it left to teach the Truth reuealed by God so that such as apprehend least she should abuse her power by introducing Falsities haue little Faith in him by whose hand she is held and conducted And if our Aduersaries would consider discusse these matters in a fairer and more humane manner they would be forced to auowe that the Catholique Church is so farre from affecting to render herself Mistresse of her Faith as her Aduersaries charge her that quite contrary she hath laboured with all her power to binde her self and to exclude all means of In̄ouation since she doth not only submitt to the holy Scriptures but to banish for euer all Arbitrary interpretatiōs which would make the conceipts of men passe for Scripture declareth herself obliged
to vnderstand them in what relateth to Faith or Manners conformably to the sense of the holy Fathers from which she professeth neuer to depart declaring by all her Councells and by all her Professions of Faith already published that she admitteth no point of Doctrine which is not conformable to the Tradition of all preceeding ages Moreouer if our Aduersaries will examine their Consciences they will discerne that the name of the Church hath more authority ouer their minds then they dare auowe in their disputes and I am perswaded there is not any one prudent iudicious man amongst them who finding himself alone in his perswasion how euident soeuer it might seeme to him that would not be frightned with that Singularity so manifest it is that men haue need in these matters to be supported in their opinions by the Authority of some Society that is of the same iudgment And for this reason God who hath created vs and knoweth what is most proper for vs hath ordained for our benefit that all particular subiects should render obedience to his Church the Authority whereof is of all others vndoubtedly the best established not only by the testimony which God himself renders in proofe of it in the holy Scriptures but likewise by the euidencies of his Diuine protection which is manifested no lesse in the most inuiolable perpetuall subsistence then it was in the miraculous establishment thereof This Soueraigne Authority of the Church is so necessary to regulate the differences which arise vpon points of Faith and the right vnderstanding of the Scripture that our Aduersaries themselues after hauing discredited decryed it as an insupportable Tyranny haue bin at last necessitated to authorise establish it amongst themselues When those who are call'd Independants maintained openly that euery indiuiduall of the faithfull ought to follow the light of his conscience without being obliged to submitt his iudgment to any body or Ecclesiasticall assembly and that vpon this ground they refused to subiect themselues to Synodes that of Charenton held 1644. censured this Doctrine vpon the same reasons and in regard of the same inconueniences which moued vs to reject it That Synode obserueth in the first place that the Error of the Independants consisteth in their holding that euery single Church ought to gouerne it self by her own lawes without dependance vpon any person in Ecclesiasticall affairs and without any obligation to conforme to the Authority of Conferences and Synodes in point of their conduct regulation And in order thereunto the same Synode determineth that this Sect is as preiudiciall to the State as to the Church that it setteth open a dore to all sorts of irregularities and extrauagancies that it cutts off all means of applying any remedy and if it tooke place there might be as many Religions inuented as there are particular parishes or assemblies These last words shew cleerly that it was principally in point of Faith that this Synode intended to establish a Dependance since the great est inconuenience it obserues the faithfull would be lyable to by this independency is that there might be as many Religions formed and professed as there are parishes It followeth then of necessity by the Doctrine of this Synode that euery particular Church and much more euery priuate person ought to Depend in what belongs to Faith vpon a Superiour Authority which resides in some Assembly or Body of men to which Authority all the Faithfull subiect their priuate iudgments for the independants doe not refuse to submit vnto the Word of God in that sense they conceaue they ought to vnderstand it nor to accept the Decision of Synodes when after they haue examined them they conclude them reasonable and fitt to be obserued what they refuse to yeald vnto is to resigne vp their priuate iudgment vnto that of an Assembly vpon this ground which our Aduersaries haue lai'd for them viz that all Assemblies euen that of the Vniuersall Church is a company of Men subiect to Error vnto which consequently a Christian ought not to subiect his iudgment since he oweth his resignation but to God alone It is from this pretension of the Independants that all those inconueniences are inferr'd which the Synode of Charenton hath so well obserued for what profession soeuer be made to submit vnto the Word of God if euery one thinketh he hath right to vnderstand it according to his own iudgment though it be contrary to the sense of the Church declared in a Finall decree this pretension will open the way to all sorts of extrauagancies and exclude all means of applying any remedy since the Decision of the Church is no restraint to such as doe not conceaue themselues bound to submit vnto it and in fine it will open the way to frame as many Religions not only as there are parishes but euen as there are priuate heads For precaution against these incōueniencies from whence would ensue the ruyne of Christian Religion the Synode of Charenton is forced to constitute a Dependance in Ecclesiasticall matters and euen in points of Faith But this their designed Deference will neuer retrench those pernicious consequences they haue proposed to themselues the preuenting vnlesse they settle conformably to vs this maxime that euery particular Church and much more each single person ought to beleeue himself obliged to submit his priuate iudgment vnto the Authority of the Church And so we see likewise in the fifth chapter of the Discipline of the Pretended-Reformed Religion tit of Consistories art 31. that desiring to prescribe an expedient to determine the debates which might arise vpon any point of Doctrine or Discipline they decreed first that the Consistory shall endeauor to appease all without noise and with all the sweetnes of the Word of God and after hauing sett and rank'd the Consistory the Conference and the Prouinciall Synode as so many distinct degrees of Iurisdiction coming at last to the Nationall Synode aboue which there is no Authority amongst them they speake of it in these termes There it is that the Entier Finall resolution shall be taken according to the Word of God to which if they refuse to acquiesce in euery point and with a direct renouncing of their Errors they shall be cutt off from the Church Is it not then euident that the Pretended-Reformers doe not attribute the Authority of this Finall iudgment to the Word of God taken alone by it self and without dependance on the Authority of the Church since the Word hauing bin employ'd and consulted in the first conclusions they haue made vpō it they doe neuerthelesse admit an Apeale from it It is the Word as interpreted by the Soueraigne tribunal of the Church that frameth this last and Finall resolution vnto which whosoeuer refuseth to acquiesce from point to point though he boasteth his being authorised by the Word of God is no longer reputed but as a profane abuser and Corrupter thereof But the forme of those Letters
resembled to the two great pillars of brasse call'd Booz and Iachin supporting the gates of the Temple of Salomon wherefore these two points are sett at their full length solidly founded and fairely polished by a cleer smoothing and explication of the seeming hardenes of those proposalls which were taken as a hard saying coming euen out of CHRIST'S own mouth but if rightly vnderstood following this Author 's faire exposition they will be acknowleged as our Sauiour himself attested of them Verba quae ego locutus sum vobis Spiritus vita sunt The words that I haue spoke vnto you they are Spirit and they are life And can there be imagined a greater Blessing next to the Beatifical Vision then the Reall Participation of the Body and Blood of our Divine Sauiour IESVS-CHRIST Me thinks that which would haue bin the wish of all zealous Christians if it had not bin the free guift and gratification of God is this Reall Partaking euen in this life of this blessed cōmunication by which we may glory with S. Peter that by this precious promise we are made partakers of the Diuine Nature And surely I haue not seen any worke vpon this designe wherein these two corner-stones of the Catholique Church haue a more solid foundation or that affords a more easy comprehension of these two sublime mysteries By this motiue I haue bin perswaded to passe into my Country this forrein commodity which like a delicate wine of the same place may loose somewhat of the natural Spirit quicknes by the transport yet I may presume that it retaineth all these healthfull and cordiall qualities it had in the natiue production And hauing heretofore presented my Country in their seuerall seasons Spring-Flowers and other Summer-Fruits as the Parfumes of Poesy and the Reflection of Morality now in this winter of my age I transport to my nation this Riper and more wholesome fruit the feeding whereon contrary to the effect denounced against the forbidden fruite may produce life euerlasting Vpon which hope I may summon my Country in that call of our Lord IESVS commanded to be written by S. Iohn He that hath eares to heare let him heare what the Spirit saith to the Churches for that with greife I say it the reproach of the Prophet Esay may be so truly applied to our Nation Behold you kindle a fire and compasse your selues about with sparkes and walke in the light of your fire and in the sparkes that you haue kindled The strange diuersity of Sects and Severall professions of Religion doth too euidently appropriate this reproach of the Prophet wherefor the rest of my life shall be assigned to sollicite God for the blessing of the Primitiue Christians vpon our so deuided Country to be Cor Vnum and Via Vna One Hart One Way This Vnity was the most feruent prayer we find that our Sauiour euer made to his Father for his Church left vpon earth that they may be One as we are One. In order to some contribution to this Blessed Vnion I haue made this present to my Country and with great sense of Hart for whose Good Happinesse the Syncerity of my zeale is such that I perswade my self I may expresse it in S. Paul's offer for his Conuerts Ego autem libentissimè impendam Superimpendar ipse pro animabus vestris I most gladly will bestow and will my selfe moreouer be bestow'd for your soules And now giue me leaue to closevp this address to my Country in the words of our Lord IESVS which S. Iohn hear'd directed to the Bishop of Ephesus Remember from whence thou art fallen and repent and doe thy first workes For which blessed resipiscence shall be zealously offer'd all the days of my life the best of all the Religious offices and priuate deuotions of DEARE COVNTREYMEN Your most humbly deuoted seruant W A. MONTAGV Permis d' imprimer fait ce 12. Auril 1672. DE LA REYNIE AN EXPOSITION OF THE DOCTRINE OF THE CATHOLIQVE CHVRCH VPON THE POINTS OF Controversie AFTER more then a whole Age's contestation with those of the Pretended-Reformed Religion the matters vpon which they have grounded their breach may be conceiued sufficiently explayned and their minds disposed to a right vnderstanding of the Catholique Churche's Perswasions so that it seemes we can doe nothing better then propose them sincerely and distinguish them from those which have bin wrongfully imputed for in effect I haue observed in diuers occurrencyes that the auersion those persons expresse for the most part of our Doctrines is deriued from the false ideas that they haue figured of our tenents and most commonly drawn from certain expressions which offend them so much as resting at first sight vpon them they neuer passe forward to the enquiry of the grounds of the matter Whereupon I haue conceiued nothing could be more vsefull then to explaine to them what the Church hath defined in the Councel of Trent touching those points which remoue them the most from our Communion I will not therefore stay vpon what they commonly obiect to our priuate Doctors or vpon those matters which are neither inioyned nor vniuersally accepted since all parties agree and Mr Daille him'self that it is vnreasonable to impute the perswasions of particular persons vnto a whole body and he goes further confessing that one ought not to make a separation but vpon Articles Authentically established and whereof all sorts of persons are obliged vnto the Beleefe obseruation I will not therefore fix vpon any but the decrees of the Councel of Trent since it is there the Church speakes Decisiuely of the matters in question and what I shall offer to facilitate the right vnderstanding of those Decisions is approued by the same Church and shall appear manifestly conformable to the Doctrine of that holy Councel This explication of Doctrine will produce two good effects the first that diuers disputes will entierly vanish by reason they will be discerned as grounded meerly vpō wrong explications of our Beleefe the second the disputes remaining will not appear euen according to the principles of the Pretended-Reformers so capitall as they at first sight haue sought to qualify them and that euen by their owne principles they contein nothing that offendeth the grounds of Faith And to begin with these Fundamētall articles of Christian Faith the Pretended-Reformes must needs confess that they are beleeued and professed in the Catholique Church If they state them in the beleefe of adoring one single God Father Sonne and Holy Ghost and the confiding in God only by his sonne incarnate crucified and raysed from the dead for us they are conuinced by their own conscience that we protest the same Doctrine and if they will add the other Articles contayned in the Apostles Creed they doubt as little of our professing them intierly without exception and doe not question our hauing a pure and right vnderstanding of them Mons
r Daillé hath writt a treatise intitled Faith grounded vpon the scripture wherein after having exposed all the articles of Faith professed by the Pretended-Reformed Church he Saith that They are without contest the Church of Rome professeth the beleife of them and true it is that they hold not all our opinions but that we hold all their beleefs Wherefore this Minister cannot deny our beleeuing all the principall articles of Christian Religion vnless he will destroy his own Faith But had not Mons r Daillé graunted this the matter proues it self since all the world knowes that we profess the beleife of all those articles which the Caluinists call Fundamentalls so that an ingenuous syncerity would allow vs without dispute this Assertion that we haue not waued or declined any of the Essential perswasions The Pretended-Reformers discerning the aduantages we may draw from this concession seeke to disapoint vs by alledging that we destroy those articles by asserting others which are inconsistent with them This is what they labour to euince by consequences they inferr from our doctrines but the same M r Daillé whome I produce to them not so much to conuīce them by the testimony of one of their most learned Ministers as in regard that what he saith being euident in it self teacheth them what they ought to beleiue of those sorts of consequences supposing that ill ones might be deriued from our Doctrine This is what he saith in his letter to Mons r de Monglat vpon the occasion of his Apologie Although the opinion of the Lutherans in point of the Eucharist inferres according to vs as well as that of Rome the destrūction of the humanity of CHRIST JESVS yet that consequence cannot be obiected to them without calumnie considering that they doe formally reiect it There is nothing more Essentiall to Christian Religion then the verity of the Humane Nature of JESVS-CHRIST and yet notwithstanding the Lutherans hold a doctrine from which is inferr'd a destruction of this Essentiall verity by consequences the Pretended-Reformers account euident they haue not scrupuled to offer them their communion in respect that their opinion hath no poyson in it as M r Daillé attesteth in his Apologie and their Nationall Synod held at Charenton in 1631 admits the Lutherans to their Communion vpon this ground that they agree in the principles and fundamentall points of their Religion It is therefore a maxime constantly established amōgst them that we ought not in this matter to consider the consequences which may be drawne from a Doctrine but simply what the party maintaineth and what he stateth who professeth it So that when by consequences they pretend to deduct from our Doctrine that we can not sufficiently acknowledg the souueraine glory due to God nor the quality of Saviour and Mediator in CHRIST JESVS nor the infinite dignity of Sacrifice nor the superaboundant plenitude of his merits we may easily defeate those consequences by this short answer which M r Daillé himself furnishes vs with by saying that the Catholique Church disclaiming them they can not be imputed to vs without calumny But I will vndertake further and clear to the Pretended-Reformers by the single explication of our Doctrine that so farr it is from ouerthrowing the Fundamentall articles of Faith either directly or by any just consequence that quite contrary our Doctrine hath established them in a manner so solide so euident that without palpable injustice the aduantage of a right vnderstanding them can not admit a question And to begin with the adoration due to God the Catholique Church teacheth that it consists principally in beleiuing that he is the Creator Lord of all things and in adhering to him with all the powers of our soule by faith hope and loue as to him who alone can conferr our Eternall happinesse by com̄unication of the infinite Good which is himself This interior adoration which we render to G'od in spirit and in truth hath its exterior markes of which the principall is Sacrifice which can not be offered but to God alone by reason the homage of Sacrifice is established in order to a publike confession a solemne protestatiō of the soueraingnity of God and of our absolute dependance on him The same Church teacheth that Religiōs Worship ought to terminate in God as being the necessary end and obiect thereof and if the honour she renders to the Blessed Virgin and the Saints may be termed an Act of Religion it is upon the ground that it relateth necessarily vnto God Before I explaine further in what this honour consisteth it will be vsefull to obserue that the Pretended-Reformers being press'd by the power of euident truth begin to acknowledg that the practise of praying to Saints and honoring their reliques was established in the Church euen in the fourth Century M. Daillé making this acknowledgment in the booke he writt against the Latine Church touching the obiect of Religious Worship accuseth S. Basile S. Ambrose S. Hierome S. John Chrysostome S. Augustin and diuers other great lights of Antiquity which did shine in that age and aboue all the rest S. Gregory Nazianzen who is styled the Deuine as a note of his excellency he taxeth all these with hauing changed in this point the doctrine of the preceding ages But surely it will seeme very improbable that M. Daillé should have better vnderstood the sentiments of the three first ages then those who did as it were inherite their doctrine immediately vpon their death and it is by so much the lesse to be beleiued by reason that the fathers of the fourth age were so farre from perceauing any introduction of new doctrines in this Act of Religion that this Minister himself citeth expresse texts by which they shew clearly that they pretended in praying to Saints to follow the example of their Predecessors But not to examin any longer the iudgments of three primitiue ages I rest satisfyed with the graunt of M. Daillé who yealds to vs so many eminent Doctors who did instruct and discipline the Church in the fourth Age. For though it is an easy matter twelue hundred years after their death to taint them by way of scorne with the title of a Sect calling them Reliquarists as persons who honored Reliques I will hope that those of his Communion will beare more respect to those eminent personages they will not presume at least to object that theyr praying to Saints and honoring their Reliques rendred them guilty of Idolatry or that they ouerthrew the confidence that Christians are to haue in IESVS-CHRIST and we may hope that hence forward they will forbeare those reproaches when they consider they can not apply them to vs without laying the same imputation vpon so many excellent persons whose Doctrine Sanctity they professe to reuerence But since it is my worke to exhibite here our Beleif rather then produce the Mantainers of it we must persue the explication of it The Catholique Church teaching the
the necessary foundation thereof This ground-worke is impugn'd by the Caluinists there is no point that is euidently more important in our Controuersies since the question is of the Reall presence of CHRIST himself there is nothing our Aduersaries find more difficult to beleeue and there is no Cōtrouersy which setts vs more directly Opposite In most of our other disputes when they reflect calmely vpon them they find difficulties grow much euener and that very often they are more offended with the termes then with the matters but quite contrary in this subiect we agree best in the manner of speaking because on both sides we heare the same termes of Reall Participation and other such like words but the more exactly we enter into the examination the further we find our selues distant from one an other by reason that our Aduersaries doe not admitt the consequences of those verities they haue acknowleged being as I haue already said discouraged and auerted by the difficulties which occurr to their senses and humane reason in those consequences This is therefore to speake truly the most important and most difficult of all our Controuersies wherein we are in effect most remoued from one an other Neuerthelesse God hath bin pleased to suffer that the Lutherans should remaine as firmely adhering to the beleefe of the Reality as we and hath permitted also that the Caluinists should auowe that this Doctrine hath no venome in it that it doth not subuert the Foundation of sauing Faith and that it ought not to breake the Communion of Christian fraternity Let me request the followers of the Pretended-Reformed Religion who apply themselues seriously to their saluation to reflect attentiuely vpon what course the Diuine Prouidence taketh to draw them imperceptibly neerer vs and the truth one may either intirely dissipate all the other grounds of their complaints or at least reduce them to very inconsiderable differēces by a meere expounding them and in this particular which we could not expect to ouercome by this way they haue of themselues voyded the principall difficulty by declaring that this doctrine is not incompetent with our Salvation nor incōsistent with the Foundamentalls of Religion True it is that the Lutherans albeit they concurr with vs in the maine point of the Reality doe not embrace all the consequences thereof they ioyne the Bread to the Body of CHRIST IESVS some of them reiect the Adoration and they seeme to confesse the Presence only in the act of receauing it But no art or subtility of their Ministers can ever perswade solide vnderstanding cōsiderers that accepting the Reality which is the most important and most difficult point they ought not assent vnto the rest of our proposalls Besides the same Providēce which worketh couertly to draw vs neerer and layeth the foundations of peace reconciliation in the midst of all our sharpnesses and dissentions hath further permitted the Caluinists should allow that supposing these words This is my Body are to be taken litterally the Catholiques argue cōclude more consequently then the Lutherans If I doe not repeate the passages that haue bin so frequently cited in this subiect I shall easily be excused since all such as are not very obstinate will easily graunt us that the Reality supposed our doctrine is that which follows by the best consequēce This is therefore an established Truth that our Doctrine in this point containeth nothing but the Reality rightly vnderstood But we must not be content with this we further intreate the Pretending Reformers to cōsider that we doe not employ any thing to explicate the Sacrifice of the Eucharist but what necessarily is included in the Reall Presence If vpon this a question then be putt to vs how the Lutherans who beleeue the Reality come notwithstāding to reiect the Sacrifice which according to our Doctrine is a consequence of the first we answer in a word that we must put this Doctrine amōgst the other consequences of the Reall Presence which those Lutherans haue not vnderstood and which we haue penetrated much better then they by the confession of the Calvinists themselves If our explications perswade these last that our Doctrine about the Sacrifice is included in that of the Reality they ought to discerne cleerly that this Controuersy of the Sacrifice of the Masse which filleth so many volumes and hath occasioned so many inuectiues should hence forward be retrenched from the body of their Controversies since this point retaineth no longer any peculiar difficulty and which is more important since this Sacrifice against which they expresse so much repugnance is but a necessary sequence a naturall explanation of a Doctrine which by their own concession hath no Venome in it Let them then examine themselues now and after that try in the presence of God whether they have as much reason on their side as they imagin to depart from the Altars where their fathers haue bin nourished with the bread of life There remaineth still one consequence of this Doctrine to be examined which is that CHRIST IESVS being Really present in this Sacrament the Grace the blessing is not annexed to the Sensible Species but to the propre Substance of his Flesh which is living and inlivening by reason of the conjunction of the Divinity vpon which ground those who beleeue the Reality ought to haue no payne to communicate singly in one Species by reason they receaue all that is essentiall to that Sacrament in a fulnesse and entiernes by so much the more assured by as much as the separation of the Body and the Blood not being Reall as hath bin said one receaueth intierly without diuision him who alone is capable to satisfy replenish us This is the solide foundation vpon which the Church interpreting the precept of the holy Communion hath declared that we may receaue all the Sanctification this Sacrament conferreth vnder one single Species and if the Church hath reduced her children to this one Species it was not out of disesteeme of the other since it proceeded from a quite cōtrary motiue which was to preuent the irreuerences indecencies the confusion negligences of the people had occasioned in the latter times the Church reserving the reestablishment of the Communion in both kindes according as it should become useful for the peace union of her children Catholique Diuines haue made appear to those of the Pretended-Reformed Religion that they themselues haue made vse of diuers interpretations like this in what belongs to the vse of the Sacraments But most especially they had reason to remarke this which is taken out of the 12. chap. of their Discipline tit of the Lord's-Supper art 7. Where these words are written The bread of the Lord's-Supper ought to be administer'd to such as can not drinke wine vpon their protesting that it is not out of contempt but endeauoring all they can and euen putting the Cupp to their mouth as closse as they are able to