the Fathers workes vpon this matter they find it termed the Body and Bloud of Christ all such places or else we wrong them must needs be interpreted figuratiuely Thus insisting much in those phrases which are but rare in the Fathers and passing ouer with a censuring neglect such forme of speaches as most frequently occurre in their bookes A third Point which we hould in this high Mysterie is touching the effect therof of which much hath bene already deliuered only heere it will be necessary to recapitulate some of the former matter Heere we teach that though the end therof be principally to feed our Soules yet doth it giue a spirituall nourishmēt to our bodyes since our Bodyes therby are nourished to immortality taking euen frō the touch of Christs Flesh a certaine disposition to a glorious resurrection and immortall life sorting to that of Iohn c. 6. Qui manducat meam carnem c. He that eateth my flesh and drinketh my bloud hath life euerlasting and I will raise him vp at the last day Now though the Fathers in their Writings do conspire with the Scripture and vs heerin yet will our Aduersaries peruert such their Testmonies who finding that they say that the Eucharist doth nourish our bodyes somtimes without any further explication of the māner do therupō inforce that since Christs Body doth not nourish our bodies therfore only bread and wine and not his Body is in the Sacrament so materially and grossely do our Aduersaries mistake the Fathers iudgments heerin Examples of this we haue in many of the Fathers as Irenaeus lib. 4. contra Haeres Nyssenus Orat. catechet c. 36 37. besides diuers others heertofore alleaged So as these very places ascribing according to their true exposition a greater vertue to the Eucharist then our Aduersaries will acknowledge may fully instruct vs as before is shewed at large that the Fathers belieued the very Body Bloud of Christ to be in the Eucharist A fourth Point also toucheth the efficacy of the Eucharist for we teach that the fruite and benefit therof consisteth not in delighting our Bodyes as corporall meates do but in nourishing and strengthening of our Soules and therfore in respect of the effect and fruite therof to eate the flesh of Christ is to belieue in him to remaine in him by Charity This we deduce out of the words of our Sauiour himselfe who speaking of this Mysterie Iohn 6. thus saith Spiritus est qui viuificat c. It is the spirit which quickeneth the flesh profiteth nothing And againe subioyneth to the former words Verba quae ego c. The words which I haue spoken to you are spirit and life The meaning of which latter sentence being coincident with the former instructeth vs that a carnall vnderstanding of the Eucharist as if it should be eaten as other meates are for so the Capharnaites framed to themselues auayleth nothing but that we ought to cōceaue that things diuine and spirituall are heere deliuered to vs which we are not to entertaine in a humane sense but by faith and apprehension inspired by God yet so by faith as that we belieue Christs sacred Body and Bloud to be heere truly and really taken Hence now it is that the Fathers resting vpon the former words of Christ and therfore chiefly ayming at the auaylable receauing of the Eucharist do write sometimes that we are to eate the Body of Christ by Faith and not with teeth not excluding therby a corporall receauing of Christ as the Sacramentaries do suggest but teaching that the benefit and operation of the Eucharist is chiefely to nourish and fortify our Soules with spirituall and Theologicall vertues In this sense is S. Cyprian to be vnderstood in seuerall passages of his Sermon de Coena Domini who there thus concludeth Quod esca est carni hoc animae est fides In the same construction also is Athanasius tract vpon the wordes Quicumque dixerit verbum in filium hominis to be taken who there calleth the flesh of Christ Alimoniam spiritualem a spirituall nourishment in that it is giuen for meate of the Spirit and not of the Body The same Interpretation is to be made of S. Augustine tract 25. in Ioan. Quid paras dentem ventrem crede manducasti And tract 26. Credere in eum hoc est manducare panem viuum though the one if not both of these places by the iudgements of some not without great probability is to be vnderstood not of the Eucharist but of the spirituall eating of Christ through faith and beliefe of his Incarnation Now out of this former ground resultes an obseruation not to be neglected to wit that seeing the effect of the Eucharist is that the soule may remaine in Christ by faith and charity and that such as doe not truly belieue in Christ doe not with the intended fruit thereof eate the Sacrament therefore the Fathers leuelling only at the benefit which the Receauers reape thereby doe write somtimes that the Misbelieuers and Men of bad life do not eate in the Sacrament the body and bloud of Christ which sayings our Aduersaries doe most calumniously wrest inferring from thence that the Fathers doctrine was that such misbelieuers and other wicked persons do not take at all the Body Bloud of Christ in the Sacrament and that therefore his Body and Bloud is not in the Eucharist which is most farre from their meaning who in such places as I haue said haue reference only to the profitable eating of Christs Body whereof the wicked are not partakers In this sense is to be vnderstood Origen in 15. Matth. S. Hierome in comment in c. 66. Isaiae in c. 22. Ieremiae and finally S. Augustin tract 59. where he saith that the rest of the Apostles did eate Panem Dominum but Iudas only Panem Domini because he receaued no fruite by his eating See him also in sermone de Verbis Apostoli where he writeth that the wicked doe not take the body of our Lord who as chiefly insisting in a fruitfull eating thereof there saith I llud manducare refici est I llud bibere quid est nisi credere And thus much concerning the true state of this question of the Eucharist which being heere sincerely set downe may serue to salue diuers such places of the Fathers as seeme to fortify and strengthen the Sacramentarian Heresy Some other few Passages there are of which our Aduersaries take hould which receaue their Answeres out of the circumstances of such places so as an obseruant Reader carefully there noting the scope of the Father as also the words precedent subsequent may easily find out and therefore as not being reduced to any one generall head of explication I remit them for greater breuity to the studious search of the iudicious Reader But before I finish this Chapter I will subnect therto some few short animaduersions which a discreet Reader may take as a Correctiue wherwith to tast the
Ages With these then and no others at this tyme will I hold intelligence whose Iudgements and sentences as so many pointed weapons shall euery way endanger our Sacramentary since the admitting of their Authorities proclaymes his certaine Ouerthrow the reiecting his most dishonorable retyring and giuing backe Now in the handling of this point for the more perspicuitie and clearnesse I will reduce such testimonies of the Fathers as I intend to alledge to certaine principall Heads The first wherof shall be taken from the different appellations of this great Mysterie giuen by the Protestants and by the Fathers where we are to remember that since Mans immanent Thought which is an inward progression of the Mind is best become Transient or externally manifested by the Mediation of wordes Therfore Nature Gods obsequious Agent hath imparted to him the vse of Speach which Speach ought among men to be a true sincere Interpreter of the Soules mentall Language for we find those to haue bene greatly reprehended Qui c Qui linguis Rom. 3. linguis suis dolosâ— agebant Hence is it that as long as Man conformes himselfe to Gods intended vse herein his conceipt iudgment opinion had of any thing is best discouered by his words deliuered vpon the same Now then let vs see how the Fathers in words entitle this Sacrament First we find that they call it the Body and Bloud of Christ againe they further proceed and call it The precious Body of Christ Mans Price The pledge of Mans health The most dreadfull Mysteries and the like But what Is this the Dialect of our Aduersaries Or are they accustomed to speake in this manner of language No. For when they speake of the Eucharist their naturall and mother tongue is to tearme it only the Symboles and signes of the Body and Bloud of Christ d Quantum distat Psalm 103. Quantum â—â—stat ortus ab occasu If then our Aduersaries can in no case brooke to speake hereof as the Fathers did how can it probably be presumed that they belieued therin as the Fathers did Since words are the true Counterpane of the Mind written with the pen of it owne Tongue But now to come to these Testimonies wherin the Eucharist is thus termed and to beginne with the latter part of the fifth Age that so ascending vp by degrees to higher tymes we may consequently ascend in force weight of Argument drawn from such their Authorities And heere because many testimonies wil occur far more pregnant cleare for vs Catholikes then the ProtestaÌ„t Reader not conuersant in the Fathers works will perhaps expect and therupon might coniecture some sleight imposture to be vsed in the Englishing of them I haue therfore thought good to set downe in euery passage head of their authorities six testimonies ech of them at large in Latin of seuerall Fathers for to obserue this Method all were needlesse as tending only to fill vp paper The places that in this sort I make choice of are such as seeme more conuincing euident then the rest so that if the Reader do see that the more forcible authorities are free from all suspected corruption in the translating of them he may the more probably assure himselfe that the rest are in no sort wrested from their true and naturall meaning for who in this sort corrupteth is presumed to vse his art in those passages as make most for his aduaÌ„tage Thus shal the Reader discerne the Catholiks integritie candor confidence in this weighty Controuersie First then occurreth S. Leo who thus writeth Serm. 6. de Ieiunio septimi mensis Sie sacrae mensae communicare debetis vt nihil prorsus de veritate Corporis Christi Sanguinis ambigatis Hoc enim ore sumitur quod fide creditur frustra ab illis Amen respondetur à quibus contra id quod accipitur disputatur So you ought to communicate of the holy Table as that you doubt not at all of the Body Bloud of Christ For this is taken by the mouth which is belieued by faith and in vaine they do answere Amen who dispute against that which is taken S. Cyril Bishop of Alexandria who was President of the Generall Councell of Ephesus against Nestorius the Heretike epist ad Nestorium saith Sic etiam ad mysticas benedictiones c. Thus do we come to the mysticall blessings and are sanctified being made partakers of the holy Body and precious Bloud of Christ who is the Redeemer of vs all we take it not as common flesh God forbid nor as the flesh of a man sanctified but the proper flesh of the Word himself Which testimony was approued by the Generall Ephesine CouÌ„cell S. Augustine expounding those words of the Psalme 21. Manducauerunt adorauerant omnes diuites plebis in epist 1â—0 c. 17. ad Honoratum thus writeth Et ipsi adducti sunt c. And they are brought to the Table of Christ and they take of his body and bloud they worship only but they are not fed therewith because they doe not imitate for they eating him who is poore do not brooke that themselues should be poore Heere for further explication we may adde that proud and wicked men doe take from the Table of our Lord the body and bloud of Christ and that they doe adore it from the which it followeth that according to S. Augustines Iudgement by the body of our Lord is not vnderstood the signe of the body to wit Bread because Bread it not adored neither is vnderstood the body of Christ as it is in heauen and not vpon the Altar because S. Augustine saith it is taken from the Table of our Lord and by they wicked The same S. Augustine also in lib. 2. contra Aduersarium Legis Prophetarum c. 9. thus writeth MediatoreÌ„ Dei hominuÌ„ hominem Christum Iesum carnem suam nobis manducandam bibendumque sanguinem dantem fideli corde atque ore suscipimus quamuis horribiliùs videatur humanam carnem manducare quà m perimere humanum Sanguinem potarâ— quà m fundere We take with a faithfull heart and mouth the Mediator of God and Man to wit Iesus Christ being Man who giues his flesh to vs to be eaten and his bloud to be drunken though it may seeme a more horrible matter to eate Mans flesh then to destroy Mans flesh and to drinke bloud then to shed bloud Where he saith that Christs flesh is not taken only with the heart but with the mouth Againe it is not more horrible to eate Mans flesh and drinke Mans bloud only in figure representation then to kill a Man or shed his bloud He also lib. 9. Confess c. 13. speaking of his Mother saith Adcuius pretij nostri c. To the Sacrament of our pryce meaning the Eucharist thy handmayd did bind her soule with the band of faith Againe Tomo nono tract 11. in Ioan. explicating that Iesus non se credebat ijs saith
this saying to agree with such as are Catechumeni to whom our Lord gaue not his Body Thus he saith Si dixerimus Catechumeno c. If we say to one that is but Catechumenus Doest thou belieue in Christ He answereth I do belieue and he signeth himselfe with the signe of the Crosse of Christ neither is he ashamed of the Crosse of his Lord for behould he belieueth in his name But let vs demaund of him Doest thou eate the flesh of the Sonne of Man drinke the bloud of the sonne of Man He knoweth not what we say for Christ herein hath not commended himselfe to him But if the body of Christ be taken in the Eucharist only in signe and by faith then Saint Augustine saith false that Christ hath not committed himselfe to the Catechumeni for they haue Christ in signe and they eate his body by faith because they belieue in Christ and signe themselues with the signe of the Crosse Besides there were no reason why the Eucharist should not be giuen to the Catechumeni seeing that more cleere signes are giuen to them to wit the written preached word of God In the tenth Tome serm 2. de verbis Apostoli he calleth the Eucharist Precium nostrum in these words Audiuimus verâ—cem Magistrum c. We haue heard the true Maister the diuine Redemptour the Sauiour of Man commending to vs his Bloud which is our Price for he did speake of his Body and Bloud which Body he said to be Meate and Bloud to be Drinke Such as are Faithfull acknowledge the SacrameÌ„t of the faithfull Heere he speaketh not of the figure of his Bloud since the figure therof is not our Price Neither can they say that this meate and drinke is taken only by faith for he there adioyneth that it is the Sacrament of the faithfull which the faithfull only do know intimating therby that only the faithfull do vnderstand this Mysterie how the Body and Bloud of Christ can be meate and drinke Lastly in sermone ad Neophytos as Paschasius witnesseth epist ad Feudegardum he saith Hoc accipite in pane quod c. Take that in the Bread which did hang vpon the Crosse take that in the Cup which flowed from the side of Christ But his Body did hang vpon the Crosse and Bloud issued from his side S. Cyril of Ierusalem Catechesi 4. Mystagogica thus plainly writeth Haec Beati Pauli doctrina satis potest efficere vos eertissimos de diuinis Mysterijs This doctrine of S. Paul is of force to make you assured of the diuine Mysteries And after he saith Cum Christus ipse sic affirmat atque dicat de Pane Hoc est Corpus meum quis deincâ—ps audeâ—t dubitare Ac eodâ—m quoque affirmante ac dicente Hic est Sanguis meus quis inquam dubitet ac dicat non esse illius Sanguinem Seeing that Christ himselfe affirmeth and speaketh of Bread This is my Body who after this dare doubt therof And he in like sort confirming and saying This is my Bloud who is he I say that doubteth and will say it is not his Bloud So cleere is S. Cyril herein his booke from whence these places are drawne being most certaine and vndoubted of and entreating of such things and in such Method to wit in a Catechisme which require a most literall and plaine explication S. Hilarius lib. 8. de Trinitate de veritate Carnis c. There is no place left to doubt of the truth of Christs flesh and Bloud for now euen by the profession or speach of our Lord himselfe and according to our beliefe it is truly Flesh and truly Bloud S. Cyprian Serm. 5. de Laâ—sis Vis infertur c. Violence is offered to Christs Body and Bloud and they now offend more against our Lord with their hands and mouthes then when they denyed our Lord. Hence Cyprian reprehendeth such as denying Christ afore would receaue the Eucharist without any former due pennance But it caÌ„not be a greater sinne to handle with vnworthy hands a Signe or Figure of Christ then to deny Christ therfore he there speaketh not of the signe but of the true Body and Bloud of Christ He also in Serm. de Caena Domini which booke though perhaps it was not written by Cyprian yet our Aduersaries confesse that it is written by a most ancient and learned Father thus saith Noua est huius Sacramenti c. There is a new doctrine of this Sacrament and the Euangelicall Schooles haue brought forth this first kind of learning and this discipline first appeared to the world by Christ the teacher therof That Christians should drinke bloud the eating wherof is most strictly forbidden by the authority of the Old Law Thus the Law restrayneth altogeather the eating of bloud but the Ghospell commaundeth to drinke it But the old Law did not forbid the taking of bloud in figure for the Iewes did drinke in figure the bloud of Christ in drinking the water which flowed from the Rocke Origen homil 5. in diuersa loca Euangel where he entreateth of the Centurions child thus sayth Quando sanctum cibum illudque incorruptum accipis epulum quando vitae pane poculo frueris manducas bibis corpus sanguinem Domini tunc Dominus sub tectum tuum ingreditur Et tuergo humilians temetipsum imitare hunc Centurionem dicito Domine non sum dignus vt intres sub tectum meum Voi enim indignè ingreditur ibi ad iudictum ingreditur accipienti When thou takest the holy meate and this incorruptible banquet when thou enioyest the Cup and Bread of Lyfe thou eatest and drinkest the Body and Bloud of Christ Then doth our Lord enter into thy house Therefore thou humbling thy selfe imitate this Centurion and say Lord I am not worthy that thou shouldst enter into my house For where he entreth vnworthily there he entreth vnto the iudgement of the receauer Here cannot be vnderstood the Bread signifying Christs Body because the Bread is not Epulum incorruptum an incorruptible Meate or Banquet neither to the Bread can it be said O Lord I am not worthy c. Neither can heere be vnderstood the body of Christ as it is eaten by Faith because then it could not be said Where he entreth vnworthily there he entreth vnto Iudgement of the receauer For our Aduersaries doe teach that Christ is taken by faith of the godly only and not of the wicked and that the godly take it to saluation and that which the wicked do take vnworthily is only the externall signes Tertullian lib. de resurrect Carn Caro abluitur vt anima emaculetur Caro inungitur vt anima consecretur Caro corpore sanguine Christi vescitur vt anima de Deo saginetur The flesh is washed that the soule may be made cleane the flesh is annoynted that the soule may be consecrated the flesh feedeth of the body and bloud of Christ that the soule may
Secondly by reason that in regard of the presence of the Accidences the worth and merit of our faith is increased Thirdly they being absent it would be a horrour to Mans nature to eate Mans flesh Fourthly if they were absent then this Proposition Hoc est Corpus meum could not be true since then the whole should be so changed into the whole as that nothing should remayne common to both the Termini of this Conuersion Reasons drawne in like sort from Conueniency for they are strange Mathematicians since of all the seuerall Aspects which may be borne to the Sunne of Gods Church for in sole posuit Tabernaculum suum they approue and allow only a meere Diametricall Opposition thus grauely esteeming themselues to be so much the neerer to the Truth by how much they are further of from the p The pillar and foundation According to that Columna Firmamentum Veritatis Tim. c. 3. Pillar and Foundation of Truth THE CONCLVSION HEERE now Good Reader for to thee only I will turne my pen since my humble thoughts dare not presume to direct any further speeches vnto his Maiesty thou hast this meane and impolished discourse in regard of the Subiect whereof all Pens yea the tongues of Angells are to be reputed most vnworthy from hence thou mayst according to my Method be instructed of two things First of the Possibility of this great Mystery Secondly of the Authorities both humane and diuine prouing that what herein by Gods Power may be performed the same was through his Diuine Godnesse and pleasure in the Institution of the Eucharist actually effected And concerning the first Point we are to conceaue that as in the firster part hereof it is demonstrated that God is Omnipotent so doth our Christian Faith teach vs that he is a he is iust Psalm 11. iust Through his Omnipotency he is able to performe what he promiseth Through his Iustice he promiseth nothing but what he will performe Both these drawing equally togeather in him for he hath b For he hath promised Answerably to that of S. Iohn 6. Pauis quem ego daho caro mea est pro mundi vita promised by the infallible Oracle of his written word that he would giue his sacred Body and Bloud to eate and drinke may warrant vs of the Truth of this high Mysterie In the second Part to conuince that Christ at his last Supper performed what afore was prooued that he was able to accomplish thou hast set downe all the chiefest Authorities drawne from Gods sacred word the answerable Prophesies of the Ancient Iewes herein the beginning and progression of the Sacramentarian Heresy particulerly displaied the wrested testimonies of Scriptures alledged to the contrary fully and satisfyingly answered the stupendious Miracles wrought in proofe hereof recorded and lastly to omit other short insertions the Fathers Iudgments in the same as also in the particuler manner of Transubstantiation most aboundantly manifested both by their owne expresse sayings and by the plaine acknowledgement of our Sacramentaries It now remaineth that vpon the mature deliberation of the former Premisses thou consider seeing with the c VVith the Psalmist Psalm 24. Psalmist Thou hast not receaued thy soule in vayne to which side thou intendest to subiect thy iudgement herein That is whether thou wilt imbrace the Sacramentaries opinion notwithstanding it is impugned by all forcible Proofes whatsoeuer or that thou wilt be content with all humble resignation of thy owne spirit to impath thy selfe in the way of reuerend Antiquity and to follow their iudgements who in Faith and doctrine followed the Apostles I meane the Iudgments of those Primitiue Fathers Men remarkeable for Learning since their owne Labours left as MonumeÌ„ts to Posterity are sufficient witnesses therof Men of most eminent vertue since God hath vouchsafed to seale their sanctity of life with the irrefragable testimonies of diuers d Great Miracles Examples hereof see recorded in diuers Authors and Historiographers great Miracles Finally men of a pure and vncorrupted Faith since they then liued when the Church of Christ was for her time but in her Infancy but for her perfection in her youth and full growth and therfore euen by the confession of our Sectaries could not with a ioynt consent teach any thing contrary to the doctrine of Christ and his Apostles And thus the maine drift of these precedent Passages for this is the Issue of the matter chiefly intended by me and heere it resteth resolues to this one poynt to wit whether a Man desirous of his owne saluatioÌ„ should in this high and most reuerend Mysterie vpon the true or false beliefe wherof depends his soules interminable weale or woe run one and the same lyne of faith with Augustine Hierome Chrysostome Epiphanius the Gregories the Cyrills Basil Ambrose Hilary Athanasius Cyprian Irenaeus Ignatius and the like or with Zuinglius Caluin and Beza But now since we are Christians and are to belieue in Christ not in outward sense Let vs turne our pen from all disputable Points of the matter and acknowledging the certainty admire Gods incoÌ„prehensible Goodnes therin for as the Heauens spend their Motions by distributing their Heat Light other vertues to the earth so the Creatour of the Heauens hath vouchsafed the Influence of his Grace by bestowing himselfe in this most dreadfull Mysterie vpon Man the Earths chiefest creature Thus by receauing his sacred Body and Bloud we containe him within our selues whom the Heauens caÌ„not containe and inclose him in our breasts who in himselfe incloseth all this ALL. In like sort at this celestiall Table we feed on him who giues himselfe aswell to thousands as to one and yet euery one receaues as much therof as those thousaÌ„ds who equally imparteth himself to good bad and yet they both partake therof with most vnequall Effect To be short who e Commanding euery one According to those words Iohn 6. Nisi manducaueritis carnem filij Hominis biberitis eius sanguinem non habebitis vitam in vobis coÌ„maunding euery one to eare of his flesh and drinke of his bloud is much offended with diuers men communicating therof and yet commaundeth nothing wherwith he is offended for it is the Vnpreparation not the Participation which displeaseth him which Point cannot seeme strange to vs Christians for we read that the f The Incircumcised Exod. c. 12. Vncircumcised could not eate the Phase Which Phase or Paschall Lambe since g Typically it represented Hereof S. Augustine l. 2. contra â—teras Petiliani c. 37. Aliud est Pascha quod Iudaei de ave celebrant aliud quod nos in corpore sanguine Domini accipimus typically it represented the Eucharist could not be eaten but with gyrded loynes and shooes on their feet which figure out in our Lords Supper our holy desires with vnleauened bread wherby is shaddowed our azimous and pure intentions finally with the mixture of certaine bitter hearbes signifying sharp compunction for our former Impieties so necessary it is for our soule to be cloathed with her wedding garment when she presumeth to come to so great a banquet And now to draw to an end of that which in it selfe is endlesse since Gods Power and Goodnesse are in the Institution of this Sacrament paralell one to the other that Mans vnderstanding caÌ„not penetrate into the depth of eyther of them for betweene things finite and infinite there is proportion only in disproportion let vs admire his Power as being able to effect so great a worke Let vs admire his Goodnes as being willing to worke it far Mans benefit and in a deep and silent CoÌ„templation of both for words are defectiue herein let vs conclude with that Graue and Reuerend h Reuerend Father Ephrem lib. de Natura Dei minime scrutandae c. â— Father Ignis immortalis sunt Mysteria Christi noli temerè ea perscrutari ne in ipsorum perscrutatione comburaris a He is iust Psalm 11. b For he hath promised Answerably to that of S. Iohn 6. Pauis quem ego dabo caro mea est pro mundi vita c VVith the Psalmist Psalm 24. d Great Miracles Examples hereof see recorded in diuers Authors and Historiographers e Commanding euery one According to those words Iohn 6. Nisi manducaueritis carnem silij Hominis biberitis eius sanguinem non habebitis vitam in vobis f The Incircumcised Exod. c. 12. g Typically it represented Hereof S. Augustine l. 2. contra â—teras Petiliani c. 37. Aliud est Pascha quod Iudaei de â—ue celebrant aliud quod nos in corpore sanguine Domini accipimus h Reuerend Father Ephrem lib. de Natura Dei minimè scrutanda c. 5. FINIS
IX AMONG other Elementary grounds and Principles of the Mathematikes this is one a Maximus Circulus Apud Euclidem Those Circles are called Maiores Circuli whose Center is the same CeÌ„ter with the Sphere wherof they are Circles And this is the demonstration why the Sunne being in the Equinoctiall the day and night is of an equall length in all places to wit because the Horizon and the Equinoctiall are Circuli Maiores hauing their Center the same with the Center of the world and therfore intersecting themselues they cut one the other into two equall parts and consequently so much of that Circle which the Sunne then runneth is vnder our Horizon as is aboue our Horizon Maximus Circulus maximum Circulum secans secant se inuicem in duas aequales partes secus autem de Minoribus A great Circle cutting a great Circle they euer deuide the one the other into two equal parts The like may we say by allusion of the two vast Circumferences of Gods Power and Wisdome both which meeting togeather in the Center of euery thing created and in the Creation therof mutually intersecting themselues they appeare of one and the same Proportion I meane both discouering themselues to be infinite and surpassing all humane capacity Now these being indeed of the very essence of God for that Axiome is true Quicquid b Quicquid in Deo c. The reason hereof is as is aboue touched because to haue Proprietyes as Qualities and Accidents implyes composition and imperfection from which God is most free as being Maximè Vnus Simplex in Deo est Dei est do with most admiration manifest themselues among all his Creatures chiefly in those which enioy life Among those which enioy life chiefly in Man among all the corporeall parts of Man chiefly in that small great organ of the Eye For who will not be astonished and burst our with the Psalmist c The Psalmist Psalm 103. Quam magnificata sunt opera tua Domine in coÌ„templating the fabricke therof First to behould the prominency and bearing out of the Forehead and Nose which serues as certaine fortresses to beaâ—e backe all suddaine attempts endangering the same Then the hayres of the Eyelids standing in most precise maÌ„ner order as pales or pikes to repell and keep of the entrance of any noysome thing Next to obserue the Lyddes themselues which as Portcullisses lifted vp and downe by the help of the synewy chaines do let in all pleasing obiects to the Eye and forbiddeth entrance to all things domageable After these are preseÌ„ted to vs the many d Tunicles There are six Tunicae or Skinnes of which the Eye consisteth to wit 1. Adnata otherwise called Alba 2. Innominata 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cornea 4. Vuea called also Secundina 5. Amphiblistroides or Retina 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Arauea Tunicles and Skins which serue as certaine walls or Countermures to incompasse strengthen and fortify this litle yet rich Citty of the Eye And lastly besides the e The Veynes c. It is a Principle in Anatomy that all Veines proceed from the Lyuer and giue nourishment all Arteries from the Heart and giue life all Synewes from the Braine and giue Motion and Sense I meane that the grosse bloud in the Veines doth giue nourishment the spirituall Bloud in the Arteries life and the Animall Spirits in the Nerues or Synewes Sense and Motion veines giuing nourishment the f The Veynes c. It is a Principle in Anatomy that all Veines proceed from the Lyuer and giue nourishment all Arteries from the Heart and giue life all Synewes from the Braine and giue Motion and Sense I meane that the grosse bloud in the Veines doth giue nourishment the spirituall Bloud in the Arteries life and the Animall Spirits in the Nerues or Synewes Sense and Motion Arreties life and the g The Veynes c. It is a Principle in Anatomy that all Veines proceed from the Lyuer and giue nourishment all Arteries from the Heart and giue life all Synewes from the Braine and giue Motion and Sense I meane that the grosse bloud in the Veines doth giue nourishment the spirituall Bloud in the Arteries life and the Animall Spirits in the Nerues or Synewes Sense and Motion Synewes motion to the same as also besides the two Opticke h Opticke Synewes These two Opticke Synewes are termed Nerui visibiles by these the Species or formes of all Obiects are carried from the Eyes to the common Sense Synewes which serue as the Porters betweene the common Sense and the Eye to consider the diuers i Diuers Humors There are three Humors in the Eye 1. Aqueus which is in the vttermost part of the Eye 2. Chrystallinus whose place is almost in the middle of the Eye this Humor is almost the chiefest Instrument of seeing and therefore it is called Idolum or Simulacrum Visionis 3. Vitreus which is seated in the inmost part of the Eye so as the Christalline Humor is placed betweene the Vitreus Humor and the Aqueus Humors which are to the Eye as so many Riuers by means wherof sufficient prouision k Prouision For these Humors giue nourishment to some of the Tunicles as also the Eye purgeth it selfe by the meanes of them is brought in for the maintayning of the seuerall Partes thereof as also all l Ordure For these Humors giue nourishment to some of the Tunicles as also the Eye purgeth it selfe by the meanes of them ordures whose stay and putrefaction would much offend it are conuayed away And thus much of the compacture and frame of the Eye where if we remember that all those parcells most different one from another in substance forme vse and operation are made by Gods power of one the same part of a little slimy matter and by his Wisdome and Prouidence are become thus subordinate one part to another and all seruiceable to the faculty of Seeing how can we rest doubtfull that the same Power and Wisdome are not able to effect the greatest difficultyes appearing in the Mysterie of the Eucharist But to proceed further herein all this curious structure of the Eye is framed that this Instrument may performe the operation of Seeing and so we find it doth But if we should enter into the manner how it absolueth this it faculty we enter into a Labyrinth of intricate speculatioÌ„s in regard of the different m Different Opinions There are two chiefe Opinions touching the manner of seeing The one they call Extramittendo that is That the Eye doth send forth certayne Spiritus visibiles to the Obiect which the Eye seeth and doe returne backe againe to the Eye with the true forme of the said Obiect The other is Intromittendo that is That the Species or formes of the Obiect are spherically multiplied in the Aire or water and are receaued in at the Eye per medium Conoidis viz. in a Pyramidall
id est animam c. He that laid downe a greater thing for thee to wit his soule why should he disdayne to deliuer to thee his Body Therfore let vs Priestes as well as others heare how admirable a thing is graunted to vs Let vs heare I beseech you and let vs tremble therat for he hath deliuered his Flesh to vs he hath laid downe himselfe to be sacrificed And the same Father l. 3. de Sacerdotio O miraculum ô Dei benignitate c. O the Miracle ô the goodnesse of God! He that sitteth aboue with his Father euen in the very same instant of tyme is handled with the hands of all and deliuereth himselfe to such as are willing to entertaine and imbrace him Gaudentius tract 2. in Exod. saith Quod annuntiatum est credas c. Thou maist belieue that which is shewed thee for that which thou takest is the body of that Heauenly Bread and the bloud of that sacred Vine for when he deliuered conseerated Bread and Wine to his Disciples he said Hoc est Corpus meum Hic est Sanguis meus Let vs belieue him whom heretofore we haue belieued for Truth knoweth not to lye S. Ephrem lib. De Natura Dei minimè scrutanda c. 5. thus writeth Quid scrutaris inscrutabilia Si ista curiosè rimaris iam non fidelis sed curiosus vocaberis Esto fidelis atque innocens participa immaculato corpori Domini tui fide plenissima certus quòd agnum ipsum integrum comedis Why doest thou search things which are inscrutable If thou doest weigh these things curiously then thou shalt be called not faithfull but curious Be thou Faithfull and Innocent participate thou of the immaculate Body of thy Lord being assured through a most strong faith that thou doest eate the very whole Lambe it selfe And the same Father after in the said booke Hoc sanè excedit omnem admirationem c. This verily exceedeth all Wonder all Thought and all Speach which the only Begotten Sonne of God Christ our Sauiour hath performed to vs. He hath giuen to vs fire and the spirit to eate and drinke to wit his Body and Bloud Heere the Myracle exceeding Mans capacity the difficulty of belieuing it and the inscrutablenesse therof do proue that the Eucharist in his Iudgment was not only materiall bread signifying the body of Christ S. Gregorie Nazianzen Orat. 2. de Paschate thus writeth Absque confusione dubio come de corpus sanguinem bibe si saltem vitae desiderio teneris neque sermonibus qui de carne habentur fidem deneges neque ob passionem offendaris Constans esto firmus stabilis in nulla re propter Aduersariorum sermones fluctues Eate his body and drinke his bloud without any confusion or doubt if at least thou haue any desire of health neither deny thy faith herein for any speaches which may proceed of flesh neither be thou scandalized by reason of his Passion Be thou constant firme and stable neither fluctuate nor doubt thou by reason of any speaches of the Aduersaries where we are to note that he persuadeth his Reader to this so great a Mystery though the Aduersaries to wit the Gentile Philosophers doe scoffe thereat meaning in that the Christians belieued that they did eate the Flesh of Christ which cohortation of Nazianzene were needlesse if only we doe eate the flesh of Christ in signe and Figure S. Gregorie Nyssene Orat. Catechetica c. 36. 37. thus writeth Considerandum est quomodo fieri queat vt cùm vnum illud corpus assiduè per totum orbem terrarum tot fidelium millibus impertiatur totum cuiusque perpartem euadat in seipso totum permaneat It is to be considered how it can be effected that that very one same Body can dayly throughout the whole world be distributed to so many thousands of the faithfull it notwithstanding remayning whole in it selfe and whole or entyre in euery part But this were idely demanded if the Body of Christ were eaten only in signe since there is no difficulty in apprehending the eating of it in signe and figure S. Ambrose l. 4. de Sacramentis c. 5. saith Deinde ipse Dominus Iesus testificatur nobis quòd corpus suum accipiamus sanguinem numquid debemus de eius fide tâ—stâ—ficatione dubitare Et infra Dicit tibi Sacerdos Corpus Christi tu dicis Amen Hoc est verum Quod confitetur lingua teneat affectus Furthermore euen our Lord himselfe doth testify vnto vs that we take his Body and Bloud What ought we to doubt of his credit and testimony And afterwards The Priest sayth to thee The Body of Christ thou sayst Amen This is true therefore let thy affection hold that which thy tongue confesseth The first Councell of Nyce as it appeareth in the Acts of the said Councell thus saith Item etiam hic in diuina Mensa c. Furthermore in this diuine Table let vs not only with humility consider the Bread the Cup but lifting vp our mind in faith let vs vnderstand that in that sacred Table there is placed that Lambe of God who taketh away the sinns of the world that he is vnbloudily sacrificed by Priests and we truly taking his precious Body Bloud do belieue the taking therof to be a signe of our Resurrection and therfore we take not in a great quantitie but in a small that therby we may know it to be taken not for society but for sanctification In these words the CouÌ„cell perswades vs that we should not rest in the formes of Bread Wine as if nothing were there else but that we are to consider that there is the true Body and Bloud of Christ though to our Eye it seemeth otherwise Now that this is the meaning of the CouÌ„cell appeareth First because it there teacheth that we do take Preciosum Corpus eius verè his precious Body truly where the word Verè doth beare an opposition to that which is in Figure Secondly in that the Councell saith that the Lambe of God is sacrificed by Priests vpon the holy Table which wordes cannot extend to Christ as he is in heauen only Thirdly in that the Councell saith that we are to apprehend by faith that the Lambe of God is placed vpon that holy Table therfore the Councell did teach that Christ himselfe was vpon the Altar and not only in Heauen as our Aduersaries do hould So forcible and strong is this graue Testimony of so Ancient and Reuerend a Councell in defence of our Catholike doctrine heerin OF THEIR TESTIMONIES EXPRESSING The effect of the Eucharist and the veneration exhibited to the same CHAP. VI. THE fifth Mount of the Fathers Authorities in this Controuersie is gathered or heaped togeather out of such their Sentences coÌ„teyning the Effect Vertue and Energy of the Eucharist as also their care reuerence and veneration exhibited to the same Concerning the first point they teach that it is the
Faith do teach that it riseth only from the signification and remembrance of Christ implyed in the externall Signes the which may as auailably euen by their owne Principles be performed by any of their ten-shilling-Sermons The Fathers exhibited with great humility all due reuerēce adoratiō to Christs Body there present The Sacramentaries cannot be induced to giue any such respect at all Finally the Fathers do maintayne that the Eucharist is a true and Propitiatory Oblation The Sacramentaries acknowledge no other Oblation in the Church then only a spirituall Sacrifice of Prayer and Thanksgiuing Thus we see what Alienaton there is betweene the Writings of the Fathers and of our Nouellists But we are not to meruaile that the Sacramentaries doe neuer speake in one and the same Catholike Idiome with those Primitiue Doctours since they are deafe heerin and will not be brought to heare what the Church of God either in those ancient Tymes or in these latter dayes do teach concerning the same And we know it is a Conclusion in Philosophy that He who neuer heareth neuer speaketh But before I conclude this Point I will put the Reader in remembrance of some other Obseruations contayned in the Testimonyes of the Fathers which may at least morally assure him that they maintayned our Catholike doctrine of the Eucharist Most of which Obseruations though different from the foresaid heads are to be found in their former alleaged Authorities Others of them in other their Sentences Of both which for aduantaging the Readers memory and for auoyding a wearisome prolixity I will only referre him to the places where such their Sentences may be read As first we find that the Fathers resting vpon the doctrine of the Reall Presence as a confessed Article of Christian Faith did from thence as from an acknowledged Principle refell diuers Heresyes Thus did a Irenaeus l. 4. c. 34. Irenaeus against the Valentinians proue from this Mystery that Christ was the Sonne of God the Father which Doctour also proueth from the same ground the resurrection of the flesh giuing a reason thereof in these words Quoniam b Quoniam corpore Irenaeus ibidem corpore sanguine Domini alitur In lyke sort he proueth against the c Gnostici l. 5 c. 2. Gnostici that Christ came in true flesh euen from the former dogmaticall point of the Eucharist After the same manner d Hilarius l. 8. de Trinitate Hilarius proueth that Christ had a true Body and Bloud in that his true flesh and bloud was in this Sacrament Finally Cyril of Alexandria e Cyrillus l. to in Ioan. c. 13. teacheth against the Arian that Christ both according to his Diuinity and Humanity did exercise his influence vpon vs in that his Body and Bloud was taken in the Eucharist to nourish in vs a spirituall lyfe Secondly they acknowledge a great miracle to rest that Christ as being in the Eucharist is in diuers seuerall places at one and the same tyme. Thus doth f Chrysostome l. 3. de Sacerdot Chrysostome g Basil in Liturgia Basil and Gregory h Nyssenus Orat. de Paschate Nyssene Thirdly they assigne a reason why Christ would latently be vnder the formes of bread and wyne to wit lest otherwise the Communicants should receaue his body with horrour and feare So i Ambrose l. 4. de Sacramentis Ambrose k Cyril apud D. Thomam in Catena circa caput 2◠Lucae Cyril of Alexandria and l Theophilact in c. 26. Matthai Theophilact doe teach Fourthly they affirme that Christ as he is taken in the Eucahrist is neither corrupted nor diminished placing a great difficulty therin as we find out of m S. Andrew In his Passion written by his Disciples S. Andrew The lyke we read in n Cyprian Sermone de Coena Domini Cyprian o Augustine Serm. 2 de verbis Apostoli Augustine and Cyril p Cyril Catech. 5. Myst of Ierusalem But this difficulty were idly suggested if Christ were in the Sacrament only in representation Fifthly they teach that the Vnion of Christ with vs in the Sacrament is not only spirituall and fide tantum but reipsa in very deed and truely This is affirmed by q Hilarius l. 8. de Trinitate Hilarius and r Chrysostome homil 45. in Ioan. 83. in Matth. Chrysostome Yea they further proceed writing that this spirituall Vnion which is made through fayth and grace doth ryse from the corporall Vnion of Christ with vs as the Effect procedeth from the Cause so s Cyril l. 4. in Ioan. c. 14. 15. Cyril and t Tertullian I de resurrect Carnis Tertullian Sixtly they mantayne that the Body of Christ is truly taken aswell by the wicked as the vertuous and godly meere contrary to the doctrine of the Sacramentaries who affirme that Christs Body because it is in the Sacrament only Typically is only taken by the faithfull Yea the Fathers are not affraid to say that his Body is receaued by the wicked ore sacrilego with a sacrilegious mouth so distinguishing this kind of receauing from a spirituall and fruitfull receauing See heerof u Augustine tract 27. in Ioan. l. 5. de Baptismo contra Donat. c. 8. Augustine x Chrysostome homil 83. in Matthaeum Chrysostome y Origen in Psal 37. Origen z Cyprian l. 3. epist 15. Cyprian and a Basil l. 2. de Baptismo c. 3. Basil Seauenthly they do teach that Christ at his last Supper did eate his owne Body Thus b Chrysostome Homil. 83. in Matth. Chrysostome and c Hierome In Hedibiam Hierome But this cannot probably be vnderstood according to the Caluinian participation through Grace and faith since no new accession or increase of Grace came to Christ after the very first moment of his Incarnation Besides it is most absurd to say that the Flesh of Christ is the instrumentall cause of the Grace giuen to Christ Eightly and lastly they intimate diuers things touching the Praxis and vse of the Blessed Eucharist which are altogeather incompetent to a Typicall and figuratiue Presence As first to omit the Adoration and Inuocation of the Eucharist already entreated of they did place a great religious act in taking this Sacrament fasting as d Augustine epist 118. Augustine and Chrysostome do witnes yea e Chrysostome Epist 3. ad Ciriacum Chrysostome affirmeth it to be a sinne to take it not fasting They also affirmed that a most diligent examining of our Conscience ought to precede the participation therof So f Chrysostome l. 6. de Sacerdotio Chrysostome They cōmaunded that it should not be seene of such as were Infidels So g Dionysius Cap. 7. Eccles Hierarch Dionysius and which is more that it should not be seene of the faithfull yet vnbaptized as appeareth out of h Augustine Tract 11. in Ioan. Augustine Hence it is that in the presence of
the misbelieuing Infidels they vsed most secret and cautelous phrases speaking of the Eucharist as Sacramentum fidelium norunt Fideles So i Augustine Serm. 2. de verbis Apostol Augustine And Norunt qui mysterijs imbuti sunt So k Origen Homil. 13 in Exodum 9. in Leuiticum Origen They taught that in extremity of sicknes it was to be taken of euery Christian pro Viatico as appeareth out of the first Councell of l Councell of Nyce Canon 12. Nyce m Eusebius l. 6. c. 34. Eusebius and n Chrysostome l. 6. de Sacerdot Chrysostome Finally hither may be referred what the Fathers of the Primitiue Church do teach touching the sanctity of Temples Vestments Chalices and other religious Vessels all vsed in the celebration of the Eucharist All which things as o Hierome Ad Theophilum Alexand. Hierome saith propter consortium corporis sanguinis Domini magna veneratione coluntur And p Optatus l. 6. contya Parmenianum Optatus writeth that they being contaminata Sacrilegos faciunt And hence it riseth that it was obiected to the Arians by Athanasius that fregerunt mysticum Calicem which offence was acknowledged to be most heynous by the Councell of Alexandria as q Athanasius Apologia 2. Athanasius writeth To the same end to wit as tending to the facred function of consecrating the Eucharist may be referred what the Fathers haue written of the Dignity of Priesthood Of which point entreates r Nazianzen Apolog. 1. Oratione ad Iulianum Nazianzen s Chrysostome Lib. de Sacerdot Chrysostome and others as also of their vowed t Vowed Chastity Of which point do occur most frequent Authorityes in the wrytings of the Fathers Chastity principally directed for that purpose Now who shall weigh all these seuerall Obseruations accompanyed with the former heads set downe at large and all litterally and plainly expressed in the Fathers Writings and not any one of them sorting in nature to a bare Typicall Presence of Christ in the Eucharist but all most sutable agreeable to the worth of his true and reall being there how can he be otherwise perswaded then that those Doctours did iointly agree with vs in this high Article of faith Wherfore the determination of this matter to wit whether the Fathers were SacrameÌ„taries or Catholikes heerin I remit not so much to the censure of the Learned for this were to wrong their Iudgments in making a Point so euident the Obiect of their graue Resolutions as I referre it euen to the fyue Senses of the ignorant and illiterate OF THE DIVERS MANNERS of the Protestants Euasions to the Authorities of the Fathers CHAP. VIII ALTHOVGH in setting downe the Authorities of the Fathers in the precedent Chapters I haue illustrated most of theÌ„ with such short Animaduersions as best vnfould the true Sense of the said Authorities consequently preuent all such sleighty elusions as are vsed by our Aduersaries for the auoyding of the same Neuerthelesse I haue thought good heere to amasse togeather all their diuers kinds of Answeres being seuerally applyed in generall to the produced sayings of the former chief Heads for coÌ„monly to all Testimonies of one Nature they do appropriate one the same Answere Thus shall the discreet Reader haue at once a Synopsis or entire view of the Sacramentaries feeble euasions being full of tergiuersation and distrust Now then one Kind of their Answers if so I may terme it is to giue no answere at all for when they are pressed with such perspicuous and euident places of the Fathers as are in no sort to be obscured with any myst of words for the Sunne is sometimes so radiant as that it cannot be ouerclouded then in their Replyes to Catholike Bookes therin they are content not taking notice therof like men of good natures to suffer all such sentences quietly to passe by them in Gods name the Kings Thus we find most cleere passages of the Fathers set downe in Catholike Bookes yet neuer answered by Caluin Peter Martyr or others who haue vndertaken a refutation of the said Bookes but altogeather passed ouer as if no such places had bene obiected Such carefull Pylotes they are as willing to auoyd the most dangerous Rocks Which course of theirs I caÌ„not condemne as impoliticke since it is lesse disaduantagious silently to giue way to all such Assertions then by opposition to display openly the forces of the same for we see that the strength of the Wind is best discerned by finding resistance Of the many Authorities of the Fathers wherunto the Protestants to wit Caluin Peter Martyr c. giue no Answere at all I haue thought good to note these few viz. The Passion of S. Andrew Origen homil 13. in Exod. in â— 25. hom 5. in diuersa loca Euangelij Cyril Catech. 4. Mystagog Gregorie Nyssene Orat. Catechet c. 36. 37. EphreÌ„ lib. de natura Dei minimè scrutanda Gaudentius Tract 2. de Exodo Chrysostome Hâ—mil 83. in Matth. 51. in Matth. Homil. 21. in Acta Homil. de Eucharist in Encaenijs lib. 6. de Sacerdotio Proclus Constantinopolitanus lib. de Traditione diuinae Liturgiae besides many other Testimonies of these and other Fathers The first forme then of their Positiue Answers may be assigned to those Authorityes wherin the Fathers doe absolutely call the Eucharist the Body and Bloud of Christ as where they teach that we doe eate his Body and drinke his Bloud or that the Body and Bloud which we receauâ— in the Eucharist is our pryce the Pledge of our Saluation or the like To the Testimonyes of this Nature our Aduersaries do shape a double Answere For either they vnderstand those places of the True Body and Bloud of Christ as it is in Heauen and receaued by vs by faith or else of the signes thereof which we truly and really doe take in the Eucharist But if we doe obserue intensly and deliberately the circumstances of those Passages it will be euident that neither part of this Answere is in any sort satisfactory For first that the Fathers meaning is not that we take his Body as it is in Heauen by faith is proued in that you shall for the most part euer find that in such places they teach that we receaue it from the Altar or at the Priests hands and consequently not as it is in Heauen or that the Sacrament of the Eucharist is his Body and Bloud or finally you shall find there some other such like accession of Words as doe force the Place to be interpreted of his Body and Bloud as it is vnder the externall formes and not as it is in Heauen And as touching the second Branch of their former Euasion to wit that the said Testimonyes are not to be interpreted of the Bread and Wyne signifying and figuring his Body Bloud in which they say Christs Body is symbolically taken is no lesse manifest the reason whereof being this
that this ioyning of Christ with vs doth not only enable vs to preuent future Sinnes but also affoardeth meanes to salue and medicine other spirituall diseases Which Effect is worthy to proceed from such a Coniunction since we read that the a The woman in the Ghospell Marke c. 5. woman in the Ghospell by touching only the hemme of Christs garment was cured of her corporall sicknesse In like sort Christ intending to enrich Mans soule with all necessarie and spirituall knowledge for the auoyding of Sinne and guyding him in the way of a vertuous life could not by more conuenient meanes performe this his designe then by our receauing him within vs who is knowledge it selfe For let vs consider his Humanity we find him to be fraught with such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fulnesse of wisdome as that De plenitudine b De plenitudine eius Iohn cap. 2. eius omnes accepimus Let vs ascend higher with respect to him as to the Second Person in the most Blessed Trinity and we may glasse in him all sufficiency without any blemish of Imperfection for we are taught that he is Lumen de c Lumen de Lumine Symbolum Athanasij Lumine Finally let vs contemplate him in the supreme Maiesty of Deitie and our weake sight is euen dazeled with the rayes of his brightnesse since he is that Sunne from whence all reasonable Creatures do deryue their Intellectuall beames Therefore it must needes follow that that Christian who with due preparation receaueth him in this high Mystery is much enlightened with spirituall and heauenly Knowledge and this not only during that most happy though short presence of him within vs but also for no small season thereafter euen as we see the Sunne doth leaue vnto vs for a reasonable tyme a secondary light after his departure from our Horizon A second Motiue heerof may be for our increase of Faith For in regard of the many obscurities encompassing the Catholike doctrine heerin on all sides it followeth that the Faith of him who giueth an immoueable assent heerto is mightily aduanced for the difficulties in any dogmaticall Point and a faith of the said Point may wel resemble a paire of Ballance wherof how much the lower one part descendeth so much the higher the other riseth for so we find that the greater the difficulties are which depresse our vnderstanding against the belief of any Mysterie the higher aspireth our faith in belieuing the same Wherfore in such cases our vnderstanding especially if we be vnlearned must afore digest all such subtiltyes with an vnexamined intertainment free from all inquisitiue rumination of them no otherwise then in the Old Law the Paschall Lambe an expresse figure of the holy Eucharist was commaunded to be eaten by d By swallowing the parts Exod. c. 12. swallowing the parts therof downe without any chewing of the same Our Hope in like sort is raysed heerby to a higher straine for since the Obiect of Christian Hope is the Ioyes of Heauen what greater assurance can we haue of a future accomplishing of our said Hope then in the meane tyme as meate giuen to strengthen vs in our spirituall Iourney to feed vpon him who is the Lord and King of Heauen Or how can we doubt that we shall not in due time if our owne demerits do not merit the coÌ„trary enioy those riuers of the water of life when whilest we are heere vpon earth we drinke the Bloud of our Sauiour which is the Source and Well-spring it selfe Not without cause therfore did our most gracious Author heerof affirme that e Qui manducat meam carnem Iohn 6. Qui manducat me am carnem bibit meum sanguinem habet vitam aeternam Yea one Father is so strong in this point that he is not afraid to pronounce that f Dum in hac vita Chrysostome homil 24. in prior ad Corinth Dum in hac vita sumus vt terra nobis Caelum sit facit hoc Mysterium so as that by the operation and Presence of the Blessed Eucharist we enioy Heauen before we be in Heauen So true it is that a confident and erected Hope is a pleasing anticipation of a future good Fourthly who will not acknowledge our Charity and Loue towards our Sauiour to grow more intense to become more inflamed heerby I meane in contemplating the immensurable Goodnesse of God manifested to vs heerin who would not only vouchsafe to become Man for Man but also is content so much to abase himseâ—fe as to enter being accompanyed with his Diuinity into the body of a most sinfull wretched Worme which proceeding of Christ in that it did flow from an infinite gulfe of Charity towards vs how can we be so monstrously vngratefull as not though in a lower proportion to meete him with some retaliation of burning zeale for seeing euen vnreasonable Creatures are heerin so reasonable as that they shew a liking towards theÌ„ of whom they haue receaued any good turnes much more then with man should Loue be the vsury of Loue and Affection euer reflect Affection And therfore a Christian Soule ought in this place to striue through an height and extremity of Loue whose Nature is to incorporate togeather things different to be most inwardly and inseparably conioyned with her Creatour euen dwelling and residing in him and so making good in herselfe that saying Anima magis est vbi amat quà m vbi animat And thus farre of these three Theologicall vertues and how consorting and sutable the Institution of the Blessed Eucharist is to the progresse and increase thereof from which holy Mysterie though these vertues receaue their augmentation and perfection yet not their beginning for we teach according to that of the Apostle Qui g Qui manducat bibit indignè 1. Cor. c. 11. manducat bibit indignè iudicium sibi manducat bibit that he who is altogeather depriued of them can no more as being spiritually dead profitably relish and tast this celestiall Manna then a Body naturally dead can disgest corporall meates Another Reason of ordayning the Eucharist may be to bind all Christians togeather not only by Charity but euen in a certaine reall and substantiall manner Now this vnion is performed in that all Christians do communicate of one and the same spirituall food according to those words of the Apostle which though immediately they be appropriated to the former vnion of mind by Charity yet may they well be extended to this more straite and intrinsecall vnion Vnus h Vnus Panis 1. Cor. 10. Panis vnum corpus multi sumus qui de vno Pane participamus Thus doth this Reall vnion of Christians through Christ beget an vnion of them in Charity and this of Charity for who loueth truly his Neighbour loueth Christ engendreth againe a Secondary vnion of them in Christ so powerfull and operatiue is heere this Circulation of vnion Sixthly how could our