be proper cleare and euident and without doubtfulnesse ambiguitie or incertainty that the Will of the Testator may bee vnderstood without difficulty and without contention Matth. 26. Marke 14. Luke 22. This is the cause why three Euangelists the Registers of this Institution and Notaries of this Testament haue vsed the selfe-same words and S. Paul after them without varying 1. Cor. 11. To the end to hold constant the light of this euidence and strongly to maintaine the ground of that faith which wee ought to haue of this mystery and to declare by a firme and sollide accord of foure diuine witnesses that the sense of the words is that which they literally signifie and that being the words of an Almighty worker to whom nothing can be impossible and the words of a supreme truth who can say nothing which is not true they must needs make that which they signifie By which meanes if any one refusing the literall sense of the Scripture will glose it from his owne head saying This is my body that is to say this is the Figure of my body This is my bloud that is the Figure of my bloud he should herein be opposite to the holy deposition of these foure witnesses not daring so to speake which notwithstanding they would haue done if such had been the sense of the words and should also too boldly change the truth of Gods word giuing a sense cleane contrary to the signification of the words and putting the Figure for the Body against the authority of the forenamed witnesses who haue neuer presumed to giue such a glosse Yea hee should doe contrary to all law of Speech and Grammer which commandeth to take the words of the text according to the ground of their proper meaning without hauing recourse to any metaphoricall and improper signification when they do not giue any absurde or contradictory sense which happeneth not here For heere the proper sense is most cominent and agreeable to the truth and the words do signifie no other thing but the presence of the body of Iesus Christ in this Sacrament which is not onely not contradictory nor absurde but full of wonders most worthy of the power wisdome and goodnesse of our Sauiour When the Scripture calleth the King a Lion the word ought to bee taken by similitude that a King is like a Lion by reason of his royall magnanimity for taking the word according to the sense of the letter the meaning should be that he were a beast which would be false and absurde But these words taken in their naturall signification containe nothing but that which is most agreeable to the Maiesty of the Creator and most heneficiall to his creature wherefore there is not any reason heere to runne to Figures and therefore also it is impiety to say that these clauses This is my body This is my bloud are improper speeches importing no more then that they are Figures of his body and bloud For such deprauation destroyes the truth of a most noble Sacrament and shewes that such Enterpreters are not onely void of faith but also depriued of vnderstanding hastily opening the gate to themselues and to all other senselesse people to reiect all sense of Scripture be it neuer so euident if it displease them and to frame the manner of it according to the vnsteadinesse of their owne braines and to the exorbitant passion of vnbridled flesh 4. TESTIMONIES OF THE FATHERS vpon the Exposition of the same words AS the Scripture is euident in these diuine words so is the Exposition of holy Fathers constant to maintaine the sense they giue in proper signification as hath bin said Saint CYRIL of Hierusalem Since that Iesus Christ S. Cyril Hieres Catech. myst 4 hauing taken the bread saith This is my body Who is he which for euer dare to doubt and he affirming the same and saying This is my bloud Who will refuse to beleeue it He changed water into wine a creature neighbour to bloud by his only will Iohn 2. and shall not we beleeue that hee hath changed the wine to his bloud Beleeue then most constantly that we receiue the body and bloud of Christ for vnder the forme of bread the body is giuen thee and the bloud vnder the forme of wine Saint BASIL hauing asked with what feare faith S. Basil in Regul breu interrog 172. and affection of the soule men ought to take the body and bloud of our Sauiour answeres himselfe saying How great the feare is S. Paul instructs vs Who so eateth this bread and drinketh this Chalice vnworthily he eateth and drinketh his owne damnation What we are to beleeue is taught by the words of Christ who said This is my body giuen for you And there this Doctor consequently sheweth how we ought to beleeue these words This is my body which the same faith with which we beleeue these words of Saint Iohn when he saith The Word was made flesh Iohn 1. and those of Saint Paul Philip. 2. when he extolled the great humility of the same Word in his Incarnation his great obedience in his Passion and his infinit charity in the one and the other as then we beleeue that God was really and truely made flesh and suffered death according as the words of the Scripture tell vs. In the same manner Saint Basil will that wee beleeue the Reall Presence of the body of our Sauiour according as these words This is my body teach vs and concludes that by faith and consideration of these things we are inflamed with a great loue to Iesus Christ which is the affection of the soule that wee ought to bring with vs to the Communion of his body and bloud accompanied with feare and beleefe as hath been said Saint CHRYSOSTOME S. Chrysos hom 83. in Matth 60 ad Pap. Antioch Hom. de prodit Iuda Gen. 1.22 8.17 Let vs beleeue God without doubt for it is he which said This is my body And elsewhere It is not man which makes the body and bloud of Christ in offered things but Christ himselfe crucified for vs Hee said This is my body by this word the offering is consecrated And euen as these words once vttered Increase and multiply and fill the earth alwayes worke their effect in Nature for generation euen so these words vttered This is my body giue certainty to the Sacrifice through all the Tables of the Church euen vnto this day and will giue it vntill the comming of the Sonne of God Saint IOHN DAMASCENE S. Ioan. Damas l. 4. c. 14. The bread and the wine mingled with water supernaturally are changed into the body and bloud of Christ by the innocation of the holy Ghost and are not two but one and the same this hallowed bread it not the Figure of the body neither the wine the Figure of the bloud but the true deified body of our Lord and his true bloud THEOPHILACT Theophil in Matth. 26. a graue
all now it makes present his body in a place where it was not a little before There it changed nothing into the creature heere it changeth one creature into another and in a certaine manner into the Creator himselfe so as the Priestes working in the Consecration by vertue of this omnipotent words are in this respect Creators of their Creator For changing the bread into the body of our Sauiour and making this body present they make also by necessary concomitance that his Soule and his Diuinity which neuer abandons the body be also present and by such operation they produce after a certaine manner the diuine Person and their Creator neither more nor lesse then the glorious Virgin brought forth Iesus Christ God and Man and is truely called the Creatrix and Mother of her Creator although shee bred neither the Soule nor the Diuinitie of him but onely the body conioyned to a reasonable Soule and hypostatically vnited to the Diuine Person which accompanieth it vnseparably Therefore the mystery of the Incarnation as also of Transubstantiation is greater and nobler then that of Creation For the effect of the Creation was a creature to wit the World but the effect of the Incarnation as also of Transubstantiation is the Creator by reason of this consequence and concomitance And if one should consider the body of our Sauiour alone the effect is alwayes more pretious seeing that this body surpasseth the price of a thousand worlds God then sheweth himselfe greater in this change then he did in the Creation And therefore after the Creation and before the Mystery of Transubstantiation when he would giue proofe of his power it was first by the change of one creature into another because such an operation did most properly testifie the soueraigne Master of Nature but therewithall to facilitate the faith of Transubstantiation which he was to make in the Law of Grace of bread and wine into the body and bloud of his Sonne So for the first proofe of his omnipotencie he changed the Rod of Moses into a Serpent and before Pharoe and the Aegyptians Exod. 3. 4. he conuerted the waters of Aegypt into bloud So likewise the first miracle by which Iesus Christ made man shewed himselfe God was by changing the water into wine the last remarkable miracle that he wrought in his mortall life Ioan. 2. was in changing the bread into his body the wine into his bloud which he continueth euery day and shall continue in witnesse of his omnipotencie so long as his Church shal walke in the Desert of this world as he continued the Figure of Manna in the Desert of Arabia during the peregrination of the Hebrewes in which Manna this admirable mutation was figured for as it is said in the booke of Wisdome Sap. 16.21 it was turned into that euery man would haue it 8. THIS CHANGE IS A MIRACLE FOR the Faithfull NOw this changing of substance into substance appeareth not to the bodily sense but to the eyes of faith onely and therefore it is made for the faithful which beleeue without seeing and not for vnfaithfull and carnal people S. Aug. in serm de Temp. 147. Whose rule is to vnderstand nothing except that which they touch saith Saint Augustine The mutations and changes that Moses made to fight against the infidelity of Pharoe and the Aegyptians and to giue manifest proof of Gods omnipotency strucke their senses with admiration as also the miracles of our Sauiour did and those of his Saints which were done to plant the faith The miracle that hee worketh in this change as also in the accidents is not for the planting of faith but for the exercise and encrease thereof he that requireth to see it with sense shewes that he hath no more faith then an Infidell and that he more beleeues his sense then the words of God which denounceth to him this change saying This is my body this is my bloud he shewes also that he vnderstands not reason for there are diuers natural changes which are made in secret without the senses perceiuing when they are made as when the water changeth it selfe into the juyce of wine in the Vine and into the juyoe of a Cherry in a Cherry-tree when the corne changeth it selfe into the substance of an eare and when an Egge is turned into a Chicken the shell remaining whole and without any exteriour mutation 9. OF THE SAME POWER OF GOD shewed in the accidents of bread and wine AS our Sauiour sheweth himselfe in this Sacrament Lord and Master of Nature by changing the substance as it hath been said so he maketh it appeare that he is omnipotent in the accidents of the same substance distributed into those nine Orders which wee haue set downe before First in generall because he giues to them all a manner of being supernaturall which is to support themselues without subiect an effect so farre aboue the power of common nature as it is for a man to hold himselfe in the ayre without stay And in particular he giueth force to the quantity of bread not onely to be without subiect but also to doe the office of substance and to serue for foundation to the quality to the sauour Gen. 21. and to other accidents and produceth with them a substance in giuing nourishment by them 2. Reg. Luke 1. Luke 1. And as by commanding the barrennesse of Sara of Anna and of Elizabeth and the Virginitie of his blessed Mother to conceiue and bring forth he made proofe of his omnipotencie Euen so he shewes himselfe heere omnipotent when he commandeth the barren accidents themselues and without all sappe of substance to bring forth and which is more to bring foorth an effect farre aboue their ranke to wit a substance which is a nature without comparison more noble then the accident and of whom the accidents altogether depend as simple officers and vassalls hauing nothing of their owne but what they haue from the power of substance These are then so many markes of an omnipotent Lord in this Mystery 10. THE SELFE-SAME POWER VERIFIED in the accidents of the body of our Sauiour and first in respect of the quantity THe diuine Power is yet more euident in the managing of the accidents of the body of our Sauiour 2 for it there holds his quantity all entire with his dimensions without possessing place all in all the Hoast and all in euery part how little soeuer it be which is to giue to his body that manner of being that naturally belongeth to a spirit thereby to shew himselfe God omnipotent So God is all through all and all in euery part of the world and our soule through all the body and all in euery part The body of our Sauiour is not euery where that being a prerogatiue reserued to the Diuinitie alone but it is in many places in one selfesame time and in all parts of the Hoast which is naturall to spirits and
Secondly we could not haue endured the brightnesse of so ghstering a body nor the presence of so glorious a Maiestie if he had snâ—wed himselfe in it Saint Paul was become blinde for hauing seene the brightnesse of this body 〈…〉 Coâ— 3.23 and if it behooued Morses speaking to the Hebrewes to veile his shining face which they could not otherwise haue beheld how much more sit was it that Iesus Christ should veyle his body without comparison more resplendent then the face of Moses to come neare vnto vs and to be eaten of vs A third reason may be added that this inuisibility giues vs a singular meane to exercise our faith and to marit happinesse in beleeuing and not seeing according to the Maxime of our Sauiour Ioh. 20.29 who called them happy which beleeued without seeing that is to say which did giue faith and credit to the Word of God although sense and humane reason penetrate not the thing beleeued nay rather finde in it a repugnance to their Lawes as it comes to passe heere where we beleeue the body of our Sauiour to be though sense seeth onely the outward accidents of bread and wine vnder which it is present and humane iudgement cannot comprehend the possibility of this presence But if the body of our Sauiour by this conuersion were made visible and the accidents of bread changed as it was done in the miracle at the mariage in Cana in which the water â—â—ax 2â— with the qualities was changed into the substance and qualities of wine there should be no exercise of faith it not being an obiect of faith or hidden secret but an effect Hebr. 11. not onely euident to reason but also to sense There should also haue been no merit For looke where eyther sense or reason giues any proofe faith hath no reward saith one of our Doctors S. Greg. bow 26. Ioan. 2. In the Miracle of Cana and in other such like there is not any need of faith but of good sense for to make triall as the Master of the banquet did who witnessed that the wine was excellent hauing had no more but a taste thereof for he could not haue faith not knowing any thing then of that which our Sauiour had done howsoeuer hee saw the effect And that which the Apostles did beleeue therein was not the conuersion of water into wine for that they saw with their owne eyes and vision is not faith but the Diuinity of the Soane of God secret worker of that apparent miracle and the merit also of their faith was not in seeing the conuersion of the water into the wine but in beleeuing with the eyes of faith the Diuinity of Iesus Christ which they did not see with their corporall eyes A soâ—rth reason wherefore God giues vs his body hid vnder these signes was secretly to hid the mystery of this diuine meate from the view and sight of Infidels and to take from them al occasion of calumniating the Christians For if they called them Andropâ—phages Tertal in Apol. cap. 7. Minutius Feliâ— in Ocla â—io Eusch l. 5. hist cap. 1. Orig. cont Cels lib. 6. Athenagâ—orat pro Christâ—â—â— and eaters of humane flesh as witnesse Tertullian Euse bius Minutius and other ancient Fathers because they heard say that they fed vpon the body of Iesus Christ in a certaine banquet where notwithstanding they see nothing but bread and wine what might they haue said and what crimes might they haue laid to their charge if they had either vnderstood or seene that they did eate that body in the naturall forme Finally hereby our Sauiour hath preserued the Maiesty of his body from many inconueniences of beasts and of men to which it had been exposed and in danger to bee often iniured in his proper forme whereas by hiding the same al the indignities are receiued in a garment which is not his owne that is to say in the shew of bread and wine albeit such as are guilty of those crimes must expect iust condemnation from God for the iniury which they haue done to this Sacrament 10. AS THE OLDE OBLATION OF FIRST fruits began in Pentecost so our new THe two last draughts figuring the Masse consist partly in the circumstance of time in which the old Oblation was instituted and put in practise partly in the Sacrifices which were to be offered before These two Lineaments haue been diuinely accomplished The time of this Sacrifice was the fiftith day Leuit. 25 10.11 Num. 4. a number importing remission of sinnes and of liberty and freedome In signe whereof euery fiftith yeare each one entered into the possession of the goods which they had formerly sold without repaying any money backe In the same yeare the Land was neither tilled nor sowne And the Leuites were freed from the seruice of the Temple after they were come to the fiftith yeare of their age As then the ancient offering was ordained in the Desert and practised only in the Land of Promise in the prefixed time of Pentecost that is to say Haruest being gathered in fifty dayes after Easter number of remission In like manner the Sacrifice of the Eucharist was instituted by our Sauiour being yet a traueller in the Desert of this world and put in practise by the Apostles after the descent of the holy Ghost vpon the day of Pentecost fiftith day day of pardon and remission putting the children of God in possession of the promised Kingdome which they had lost before a day of generall Haruest in which were to be reaped all sorts of celestiall fruits And as the three sorts of bloudy Sacrifices Holocausts Propitiatories and Pacifiques did goe before the old Oblation of First fruits in the same manner the bloudie Sacrifice of the Crosse figured heere by them weâ—thefore the practise of our new Oblation At this time then and according to the Figure the Apostles did begin to celebrate the Masse and to offer to God the First-fruits and the admirable and immortall wheat of the body of the Sonne of God cast on the Crosse to die springing out of the Sepulcher for to reuiue mounting to the right hand of his Father and gathered into his celestiall barnes there to raigne for euer The Oblation of First-fruits which vntill then had bin made in Figure eyther in the Law of Nature or of Moyses was but Barly as it were the beginning of Haruest but this heere was the great Haruest the great solemnitie of First-fruites and the great Oblation of celestiall Wheat and of the Bread that liueth and giueth life the true Pentecost and the true Iubily of the holy Ghost chiefe worker of this Sacrament and Sacrifice Of which our Sauiour speaking said The words Ioan. 6â— which I say vnto you are Spirit and Life as if he had said The words I speake vnto you concerning the eating of my flesh are not to bee vnderstood carnally after the manner of the Capharnaits who dreamed of dead flesh
after a diuine manner Plin. lib. 11. c. 14 lib. 12. c. 4. Gal. l. 3. de aliment The naturall Philosophers haue well acknowledged a kinde of naturall Manna which is a certaine dew of honny which the labourers of Syria gather from the trees of the mount Lybanus whereof the Apothecaries make vse but this heere was far otherwise in his effects causes as hath bin said it was produced miraculously in the Desert and fel euery day but the Sabbath in Winter and in all times and it was a miracle that it fell not on the Sabbath It continued in this manner forty yeeres and no more and this was one of the miracles that this people saw there continually in the Desert this was then a celestiall food supernaturall and diuine This quality agrees very well to our Sacrament For first the body of our Sauiour was not begotten after a naturall manner Luke 1. but by vertue of the holy Ghost in the wombe of the Virgin which are two extraordinary causes Secondly this body is made present in the Altar vnder the formes of bread and wine by the ministery of Priests which are the Angels of God in the Church These are those which as instruments make this body in the Sacrament vsing to that end the omnipotent word of Iesus Christ THIS IS MY BODY and in this sense it is made by Angells and is the true bread of Angels Thirdly Manna was giuen for prouision in the Desert of Arabia euen vntill they entred into the Land of Promise the Sacrament is giuen vs in the Desert of this world vntill the Church militant shall enter victoriously and triumphantly into the Land of the liuing which is her heauenly countrey Fourthly Manna gathered in little or great quantity was neither more nor lesse for neuer a one had in the end more then the measure of a Gomer bee it that he had gathered more or lesse and this measure was equally sufficient to euery one nourishing a man growne and not ouer-charging the stomack of a yong childe A thing in truth most admirable that in a multitude of more then six hundred thousand of people and so great inequalitie of complexions and of stemackes the selfe-same quantity was equall and proportionable to the condition of euery one This also is more admirably seene in the Eucharist for it is not greater in a little Hoast then in a great one in a piece then in all and the body of our Sauiour is all in all the Hoast and all in euery part of it and is giuen equally to all vnder vnequall pieces how be it that in regard of the effect it profits more to those that are prepared Fiftly Manna serued both for meat and drinke for it baked into bread before the fire and ranne into water before the Sunne here-hence is that the Doctors said that the Iewes asking water murmured malitiously without cause Exod. 16. for so much as hauing Manna they had whereof to eate and drinke neither more nor losse then long time after them the fiue thousand which did cate in the Desert the bread and fishes multiplied had both meat and drinke by that miraculous food in Figure of our Eucharist Euen so the Eucharist it selfe giueth the body and the bloud of our Sauiour true bread and true drinke together though it be but vnder one kinde Sixtly Manna was couered and hidden betweene two dewes Glossa ex Rab. Salan Exod. 16. the body and bloud of our Sauiour is couered and hid from our sense and iudgement vnder the outward accidents of bread and wine Are not heere resemblances enough to make vs see the very face and Figure of our Sacraments And if God hath bin admirable figuring long since the patterne of the truth is he nor yet much more admirable in making perfect from point to point the truth it selfe according to the patterne and in laying so faire and so measurable a resemblance of the liuely colours of a new Mystery vpon the lineaments of the ancient Figure But let vs see yet some other draughts 3. WHAT SIGNIFIED THE LIKENES of Manna to Coriander PHILO a great Doctor writeth Philo. l. 2. Alleg. post med That the peeces of the graine of Coriander burst and cast in the earth grow as well as the whole graine euen as the grafts of a tree set or planted will liue and grow An admirable property of this graine and which is not found in any other seede that I haue read of not in Wheat which is a graine that hath the sprout most full of life The Scripture which puts not one tittle to paper without reason compares Manna to Coriander to the end no doubt wee should marke a wonder hidden in the Iudaicall shadowes to be discouered in the light of our faith the which wonder consists in this that one part alone of our Sacrament hath life as well as the the whole and that euery peece of an Hoast broken containes as much as the whole Hoast This wonder was signified as I said before in the quantity of Manna which was so equall in the prouision although it were gathered in vnequall measure Then the Scripture saying that Manna the olde Figure was like to the graine of Coriander gaue an outward Picture to the Iewes and signified to vs the inward life of our Manna in all his parts hauing the likenesse of Coriander albeit this be in one respect infinitely more perfect for none of the parts of Coriander is all the Coriander but all the parts of the Sacrament are all the Sacrament and all containe the body of our Lord and all are the whole yet if we respect the formes the parts of the Hoast are not the whole Hoast but only a part thereof 4. THE HOLY SACRAMENT KEPT IN the Tabernacle as Manna in the Arke VVEE haue heard how Moses commanded his brother Aaron to take of Manna to bee reserued within the Tabernacle for a memoriall of the benefits receiued from God which was put in execution so soone as the Arke was prepared Exod. 16.33 within the which Aaron put a golden pot full of Manna and the Arke and the pot in it was seated in the most holy place Heb. 9.4 as Saint Paul witnesseth writing to the Hebrewes So as Manna not onely serued for meat and all manner of sustenance but also for a memoriall The truth of these shadowes continue from age to age in the Church of God in which the body of our Sauiour as celestiall Manna is giuen for food and a viaticum and withall is kept and rescrued for a memoriall of benefits receiued from God For wheresoeuer the blessed Sacrament is found euery where it is a memoriall of the bountie of our Sauiour towards vs it is also kept and it shall be kept in Churches euen to the end of the world to be caried to the sicke and others who haue need of it and cannot come to the Church S. Iust. ep 2. S.
these diuine and delitious Cakes at the mysticall Table of our Sauiour The ancient Iewes could not write more clearly of the Figure of our Truth amongst the shadowes of their Law and he that seeth not this Truth brightly shining in the Sacrifice of the Law of Grace is blinde at noone-day and worse then a Iew. 7. THE TESTIMONIES OF HEBREW Doctors for Transubstantiation and the manner how the body of our Sauiour is present in the Eucharist THe manner how the body of our Lord is really present in the Eucharist hath been no lesse plainely set downe in the writings of the Hebrewes then is the Reall presence it selfe This Manner hath two respects the one to the beginning of the Presence and teacheth how the body of our Lord is first made present in the Sacrament of the Altar the other to the maner of this Presence and declares how he remaines there present Of both wee haue spoken in the Figure of Manna discoursing there of the Almighty power of our Sauiour Heere we shall onely alledge the testimonies of Hebrew and Christian Doctors to declare this Presence more fully and to shew the soundnesse of the Catholike faith concerning Transubstantiation And as for the first Conâ— Trident. sess 19. c. 4. can 2. the Catholike Faith and doctrine holds that the body of our Sauiour is made present vpon the Altar by Transubstantiation that is to say not by descent from heauen to earth neither by new production but by changing the substance of bread into the substance of the body of our Sauiour borne of the Virgin The same faith and doctrine saith that it remaines there with a diuine Presence spirituall and supernaturall in its quantity without possessing any place and in its Maiesty without any shew thereof being there immortall and glorious but inuisible to sense and incomprehensible to reason and humane iudgement as hath been said elsewhere And this in summe is that which the Doctors as well Iewes as Christians haue written The Hebrewes as we haue said before in the Table of Proposition Loaues haue taught that these Loaues were called Breads of faces because they did Figure forth a Sacrifice in the which there should be bread in the beginning and flesh in the end for the substance of bread was there to be changed into the substance of the body of the Messias the outward accidents remaining whole and that it should be a Sacrifice of two faces one outward of bread which the sense might see and the other inward of the substance of flesh which Faith only could perceiue And to this may haue reference that the Hebrew word Lehen bread and flesh Rab. Kimhi 1. Serasâ—im Gal. 10. 7. 1. Cor. 11.27 Lehen set in this place hath a double signification for sometimes it signifieth bread sometimes flesh So as where our Translation hath He offered him the breads of Proposition other translations haue He offered the flesh of thy God And Saint Paul long time after vsing the same manner of speech what he calls Bread he also names the body of our Sauiour The same Hebrew Doctors Osee 14.8 explaining the words of Osee They shall be conuerted that sit vnder his shadow they shall liue with Wheate Our Masters say they writ vpon these words that at the comming of the Redeemer there shal be change of nature in Wheat And Rabby Moyses vpon the words of the Psalme Rab. Moyses Hadarsania Psal 135. Gal. l. 10. c. 6. Rab. Iudas in Exod. cap. 25. Gal. l. 10. c. 6. Who giueth food to all flesh a for saith he the bread which bee will giue is his flesh and this shall be a great wonder The Oblation then is bread in the beginning but after the words of Consecration it is flesh the substance of bread being turned into the substance of the body of our Sauiour by the vertue of his Omnipotent word the which being able to make all the world of nothing can change one substance into another This changing is called Transubstantiation in the Catholike Church a word brought into vse fiue hundred yeares agoe Rab. Kimbi Gal. l. 10. c. 4. to stoppe the mouthes of the Heretickes which rose vp against the true Faith the thing it selfe being as ancient as the Eucharist for in the same instant that the Sacrament was instituted by our Sauiour Transubstantiation was in vse though the name was not to be borne vntill long time after As for the Manner according to which the Messias body was to remaine in the Sacrament after it is made present by Transubstantiation the same Hebrew Doctors haue tolde that it was to bee there inuisible and impalpable and in many places together which they beleeued also of the body of the Prophet Elias being in many places at the same time without being seene or touched as the Rabbins testifie in these their Expositions 8. THE TESTIMONIES OF THE CHRIstian Doctors concerning Transubstantiation and the manner how our Sauiours body is in the Eucharist THe Christians haue been so much more resolute and cleare in setting downe the Faith and Doctrine of Transubstantiation and the manner of the presence of our Sauiours body in this Sacrament by how much they haue had better Masters then the ancient Hebrews Their Masters were our Sauiour himselfe the Sonne of Truth the Reuealer of heauenly secrets and his Apostles filled with the new light of the Holy Ghost whereas the Hebrewes had none but Moyses and the Prophets which taught by shadowes and Figures Behold then what they haue said of this admirable change which wee call Transubstantiation and of the manner how the body of our Sauiour remaines in the Sacrament Saint IVSTINE Wee are taught S. Iustin Apol. 2. that the meate the bread and wine wherwith our flesh and bloud are nourished by change thereof into our substance being Consecrated by the prayer and word of God is the flesh and bloud of Iesus Christ incarnate that is to say the substance of bread and wine is changed into the body and bloud of our Sauiour Saint IRENEVS S. â—râ—â— l. 4. c. 3â— disputing against the Heretikes which denied that Christ was Omnipotent Hâ—w saith hee will they beleâ—ue that the consecrated bread is the body of Iesus Christ As if he should say if they beleeue not that he is Omnipotent they cannot beleeue that in the Eucharist the bread is changed into his body by his Word seeing there can be made no such change by any other word but his who can doe all by his Word as hee made the world by his Word Saint CYRIL of Hierusalem S. cyril â—ierosol â—â—tech misâ—ag 4. Hee long since in Cana turned water into wine the which hath some resemblance to bloud shall we esteeme him lesse worthy to be beleeued saying that he hath changed the wine into his bloud Saint CHRYSOSTOME S. Chrysost hom 6. ad Pap. Anâ—ioch Because the Word saith This is my body let vs obey and beleeue beholding it with
the eyes of our faith As if he would haue said these words This is my body are words of the Omnipotent and effect that which they signifie we ought then to obey and beleeue that Idem hom 23. in Maâ—â—h which they say The same Doctor vpon the same subiect of Transubstantiation The things that we propose you are not workes of humane vertue it is God that sanctifieth them and changeth them we are but the instruments Saint GREGORY NISSE S. Greg. Niss in orat mag catech c. â—7 Iâ—â—â—n de S. â—apâ—â—sme We beleeue that the bread duely sanctified by the word of the Word of God is changed into the body of the Word of God And againe The bread of the Aliar in the beginning is common but after that it is sacrificed in the Masse it is called the body of Christ and it is so indeed Saint IOHN DAMASCEN S. Ioh. Damas l. 4. de Fide c. 14. The bread and the wine mingled with water is supernaturally changed into the body of Christ by the inuocation and comming of the holy Ghost and they are not two but one selfesame thing THEOPHILACT Theoph. i◠〈◊〉 This bread is transformed into the flesh of our Lord by the mysticall blessing of secret words and by the comming of the holy Ghost Behold you haue heard some Greeke Fathers with the same spirit and like stile speake also the Latine Fathers TERTVLLIAN Our Sauiour tooke the bread Tertvl l. 4. cont Mar. c. 40. and made it his body saying This is my body Saint CYPRIAN This bread S. Cyp. de Câ—n. Dom. which our Lord presented to his Disciples was made flesh by the all powerfulnesse of his Word changed not in apparance but in substance As if hee would haue said the outward formes of the clements the quantity colour and sauour remaine but the inward substance is changed into the substance of the body and bloud of our Sauiour Saint AMBROSE This bread S. Amb. l. 4. de Sacer c. 4. before the words of the Sacrament is bread but after Consecration the bread is made flesh and hauing shewed that this consecration and changing is made by the word of God he confirmes his conclusion saying If the word of Christ hath been so powerfull as to giue a being to that which was not how much more is it credible that it can make the things which were before to be now changed into another But heare Dauid saying He hath spoken and the things were done he hath commanded and they were created I answere thee then Thas before consecration the bread was not the body of Christ but after the same it is the body of Christ hee said it and hee bath effected it Saint AVGVSTINE almost in the same tearmes S. Avg. serm 2â— de Verb. Dom. I haue told you that before the words of Christ the bread is called bread but after they are pronounced it is no more called bread but the body of Christ Saint RHEMIGIVS of Rhemes The flesh S. Remig. in◠〈◊〉 ep 2. Cor. which the word of God the Father hath taken in the Virginall wombe and vnited vnto his Person and the bread which is consecrated vpon the Altar is one bodiy of Christ For euen as that flesh is the body of Christ so this bread is changed into the body of Christ and are not two but one body Hee meant that Transubstantiation produceth not a new body of Iesus Christ but that it makes the same body which he tooke in the wombe of the Virgin present in this Sacrament after consecration nothing remaining of those elements but the accidents PASCHASIVS Paschasius Corbiensâ—â— l. de Corp. sang 〈◊〉 c. 1. Though the forme of bread and wine be found in this Sacrament we ought to beleeue notwithstanding that after the consecration there is no other thing but the flesh and bloud of Christ From all these testimonies we collect the explication of two points which doe concerne the manner of our Sauiours being in the Sacrament of the Altar For first we vnderstand hereby that the body of our Sauiour is made present in the Sacrament by Transubstantiation that is to say by change of substance the substance of bread giuing place to the substance of his body which succeeds by vertue of his Omnipotent word And because the Soule and the Diuinity neuer leaue this body whole Iesus Christ is in the Sacrament his body by vertue of his Word his Soule and his Diuinity as necessarily following and accompanying the same Secondly we learne that so long as the species be there vncorrupted the same body remaines vnder them with its quantity beauty immortality and glory but supernaturally and in a spirituall and diuine manner without being perceiued vnlesse by the eyes of faith as we haue before declared so far forth as a thing ineffable can be declared By meanes whereof the Fathers often aduertise vs not to consult heere with the Lawes of Nature nor to regard what sense and humane iudgement tells vs but simply to beleeue the word of him who can doe all and cannot lye 9. WHERFORE OVR SAVIOVR WOVLD haue his body hid and not visible in the Sacrament HEere it shall be good to note wherefore our Sauiour gaue his body veiled vnder the shewes of bread and wine not visible in proper forme For hereby we shal come to know that he was nolesse wise then he is good not onely giuing vs an inestimable gift but also giuing it after the manner he did The principall reasons noted by the Fathers are these The first is taken from the nature of the Sacrament for since that euery Sacrament is a visible signe of an inuisible thing it followeth that he giuing his body in this Sacrament was to couer it vnder some visible signes as the accidents are the colour the whitenesse the sauour and such like things which obiected to our sense might put our soule in minde of some secret thing whereas if he had giuen it openly it had not been a Sacrament full of mystery but a simple gift of his body The second reason giuen by S. Ambrose S. Augustine S. Cyril ep ad Coâ—osirium S. Amb. l. 4. d. sacr c. 6. l. 6. c. 1 S. August apuâ—â— grat de cons d. 2. verum See S. Iohn Damas l. 4. c. 14. de fid S. Tho. p. 3. q. 75. c. 5. c. and Saint Cyril is this to wit because this sweet manner is most conuenient and principally to our infirmity most naturall and easie for we take this diuine morsell vnder the forme of common bread familiar to our taste to wit vnder the accidents of bread and wine Whereas if wee should haue eaten them with the feeling of the naturall qualities thereof it had been an eating that could not haue been endured for two reasons For first it could not bee done but sense would naturally conceiue horrour to swallow downe humane flesh in proper forme especially being raw
to be cut in peeces but spiritually of a liuely flesh which my Spirit will make present to be giuen in a spirituall manner without death or detriment as he wrought the conception of this same body in the wombe of the Virgin without carnall operation and without any hurt to her Virginity 11. THE MASSE BEGAN TO BE CELEbrated by the Apostles at Pentecost IT was then at Pentecost that the Apostles new Sacrificers did giue beginning to the practise of a new Sacrifice in the new Law offering a full and sufficient Oblation and celebrating the Messe with a pacifying Hoist of the bread from heauen and of the immortall Lambe Saint Iames was one of the first that offered in Hierusalem as all Antiquity witnesseth and after him the other Apostles both in Hierusalem and elsewhere Then began this diuine and first troupe as the first fruites of the Spirit of Grace to eate these delitious Cakes promised at the comming of the Messias and to communicat not once a yeare onely or once a month or once a weeke but euery day for it was a food they had neuer eaten of before exceeding delight full to the taste and these good foules had a continual appetite Aâ—â— 2. They were perseuerant saith the Scripture in the doctrâ—ne of the Apostles in the communion of the breaking of bread and in prayer They went to it euery day but this was after that the holy Ghost was descended For before it was said onely that they did perseuer in prayer they communicated euery day after the descent of the holy Ghost Great worker of this mystery Spirit which brought celestiall fier into their stomackes quicknesse to their tongues charity to their harts did let forth the pure water foretold by the ancient Lauarites of Salomons Temple Fountaine of Dauid Fzech 36.25 Ioel. 3 2â— Zach. 13.1 water of Grace and of the Sacrament of Baptisme of Penance and the rest appropriated to cleanse the entrals and the feete of the Hoasts to be offered and of the Offerers themselues that is to say to purifie the hearts the actions intentions and affections of them which offered the Sonne of God their good workes and themselues as whole burnt Sacrifices vpon the Altar of his Maiesty O if Moses had been at this Pentecost at this new Oblation and Sacrament of truth whereof so long before he had drawne the Picture With what reuerence would hee haue adored it O if Dauid could haue had a place at the table of this pacifique Bread and of this immortall Wine as he had in the ancient Sacrifices with what appetite would he haue fed vpon this celestial flesh and with how earnest desire would he haue said of this diuine drinke Psal 115. I will take the cup of salnation and call vpon the name of the most high If Salomon after hauing finished his magnificent Temple had had this body for to haue offred it to God after the manner of Melchisedech without effusion of bloud and without death how much more rich and honorable would he haue thought the dedicating of that Temple in respect of this Sacrifice alone then in regard of thousands of Oxen sheepe and Bulles burnt vpon the Altar of Holocausts O Christian soules lifted vp by contemplation acknowledge the gift of your Lord often celebrate this Pentecost offer this oblation take the first fruits of this deified Wheate and offer him yours to the end that one day you may haue place at the Table of felicitie where this same Lord shal be both the meate and the drinke of that banquet THE NINTH PICTVRE THE BREAD OF ELIAS The Description HAVE you not compassion of this good Elias 1. Reg. 19. â— who sleepeth vnder the shadow of this Iuniper tree more resembling one dead then a man sleeping Behold his face pale and wanne and bathed with a cold sweat his head carelessely bending towards the earth vpon the left side his eyes halfe open his armes cast heere and there and no signe of breath in his mouth and all his body stretched out as if he were yeelding vp the ghost Surely a little before being as it were beside himselfe with feare and ouercome with wearinesse hee asked of God if it were his good pleasure to take him out of this world that he might be deliuered once for all from the griefes that his soule felt by reason of the persecution of this cruell Tygresse Iezabel who had sworne by her gods that shee would put him to death within foure and twenty houres and in the feruour of his Prayer he is fallen a sleepe vnder this shrubbe where he is but euill accommodated either for shadow or any rest or repose for it is little and the leaues are like so many thornes which doe not keepe off the Sunne but pricke and pierce the flesh and the earth is sowed round about him Wherby I coniecture that the holy man without election or choise cast himselfe downe where he was finding himselfe in a manner out of breath and where the feeblenesse of his body had placed him But God who hath alwayes his eyes open to behold the paines of his seruants and his armes stretched out for their deliuerance hath sent for his comfort and succour this heauenly youth who stands hard by him with bread baked vpon the cinders â— â—â—g 19.5.6 and a pot of water It is an Angell in figure and shape of a man for so the Spirits commonly appeare vnto men The Painter hath made his visage bright in forme of lightning representing by this sudden flash his spirituall and subtill nature his lockes flying backe behinde are of a golden colour he hath also wings set on his backe according as the Scripture it selfe doth paint them forth to signifie the Swistnesse of their motion You see them vnequally spred forth in the ayre the one of them shewing the inside the other the outside wonderfully faire artificially drawne The two great feathers guides of the rest are of a bright greene colour as the wing of a Peacock the other next to them are intermingled with yellow oring-tawnie red and blew after the fashion of a Rainbow the little feathers which cloath the quills of both these and of the others that follow in diuers rankes are of diuers colours as the former the downe which couers the backe of the wing is like a heape of little small scales of diuers colours sette vpon cotten His garment is a stole of fine linnen embrodered with a curious work all about The refection which he brought for this good Prophet seemes not great at the first show consisting onely of bread and water which are the two most common and vulgar parts of the food of man but experience will shew that it is a diuine meat and drinke for Elias shall by it be sustained and fortified to walke the space of forty dayes and forty nights vntill that he come to the wonderfull Mountaine where of old God gaue the Tables of
Elias sleeping in the shade of the Iuniper tree for herein we see our Sauiour sleeping on the Crosse and acknowledge the memory of his passion the greatest signe of his loue and humility and the most high secret of this Sacrament of his pretious body Plin. l. 16. c. 24. Pâ—in l. 16. c. 25. The Iuniper commonly is a little shrubbe growing in sandy and barren places void of all exteriour beaute hauing for slowers and leaues nothing but sharpe prickles Elias sleepes tyred and weary in the shade of this shrub Is not this a liuely representation of our Sauiour vexed with torments crowned with thornes sleeping a dead sleepe vpon the Crosse Tree of humility shadowing his greatnesse punishment of 〈◊〉 coâ—ering his innocency â—â—ce of thornes paine and pouerty Are not these the markes of the course of the painefull life of our good King and of his dolefull sleepe Moreouer the selfe-same circumstances set forth to vs the qualities of our Sacrament being a memoriall of his life and death for if wee consider it exteorly it shewes nothing but what is little easie without fruit without flowers and without beauty to the sense and all full of thornes to humane iudgement which is backward to beleeue the things which it sindes to bee repagnant to our capacity and as it were pricked and offended therewith as long since it happened to the Capharnaâ—ts Iohn 6. and other children of darknesse which since that time â—â—â—ef â—lowed after them On the otherside the same tree is â—â—â—r greene his thornes are his leaues and beauty the wood being burnt driueth away Serpents Pliâ— l. 24. c. â— and the coale thereof haue such a liuely and burning heate that they will endâ—â—e a whole yeare vnder the ashes For which reason Daâ—â—id calleth them Coales of desolation Psal 119.4 because they bâ—â—ne scorchingly and consume forcibly These qualities doe secretly paint vnto vs the inward vertue and beauty of the Crosse of our Sauiour and of his Sacrament For all that which appeares there repugnant to sensuality is verdure and beauty to the faithful soule as also a proofe of the omnipotencie and loue of Iesus Christ towards vs. The wood of this Crosse and of this Sacrament which is it that appeareth hardest in the one and in the other being burned in meditation with the heauenly fier of which Dauid said The fier shall burne in my meditation being Psal 8.3 I say set a sier by this meditation chaseth away Sernents that is to say the wicked thoughts which the old Serpent hisseth into our soule to poyson and sting vs to death It eagendereth also in vs coales of charity which being hidden vnder the imbers of humility neuer die Thus you 〈◊〉 the Iuniper decyphered But vnder the shadow of this Iuniper Elias slept that is the Christian soule taketh his rest in meditating vpon the Sacrament of the Altar which is the shadow that is to say the memorial of the death of our Sauiour as hath been said for as the shadow represents the body so the Sacrament represents the Passion and as the body is present with the shadow so is our Sauiours body with the holy Sacrament 4. ELIAS HIS WALKE AFTER THE SHAdow of the Iuniper tree to the Mountaine Horeb and of the water that was giuen him with the bread VNder this shadow truely wee ought to repose our selues in the wearisomnesse of our persecutions as Elias slept vnder the figuring shadow of this tree when he fled from the rage of Iezabel For there is not any where a more sweete and sound rest amidst the trauailes of this painfull life then in receiuing his body to meditate vpon his death Which Dauid by the Spirit of Prophecy taught vs of olde saying to God in the person of euery afflicted Christian Psal 22.5 Thou hast preyared in my sight a Table against them that trouble me And therefore the Angell as it were interpreting the Figure awaketh Elias and exhorts him to eate the Bread figuring this Table the which he doth and there with is so well refreshed that hee takes strength and courage to walke forty dayes and forty nights enen to the Mountaine of God freeing himselfe from the persecution of the Queene Where we haue yet two other mysteries in the Figure appertaining to the truth For this space of forty dayes signifieth the painefulnesse of our mortall pilgrimage diuided into foure ages as into foure tens into Infancy Yong age Mans age and Old age consisting of dayes and nights of good and euill of consolation and persecution The walke of Elias continued euen to Horeb signifieth the progresse which is conuenient for vs to make ascending by holy desires and aspirations and by good works euen to the top of Christian perfection according to the measure of the grace of God communicated to euery one and from this toppe to zoare vp with a victorious flight aboue death and the world to the high Mountaine of our celestiall felicity But now in this pilgrimage our true Bread and sustenance is the body of our Sauiour giuen by his Angell to wit by his Priest as hath been said 5. THE SIGNIFICATION OF THE pot of Water BVT what signifieth the pot of Water giuen with this bread surely nothing else but the grace of God giuen with this Sacrament for so it was figured by the Creator himselfe when he promised it by his Prophet Ezechiel saying I will powre out vpon you cleane water to wit his Grace and our Sauiour crieth in the Temple Ezech. 36 25. Iohn 7.37 If any man thirst let him come to me and drinke speaking of the same Grace It is this water which is giuen vs to refresh our wearinesse which giues vs force and makes vs able to ascend with ease the Mountaine of God that we may so obtaine the possession of heauen Who would haue thought at the first show that in the shadow of this Figure these excellent mysteries were hidden And how many more be there that a contemplatiue soule might heere obserue But are not these sufficient to make vs admire the infinite wisdome of God in the delineation of his secrets His Soueraigne powerfulnesse in the greatnesse of his workes His surpassing bounty in the largenesse of his benefits Truely this was an euident testunony of his most wise prescience to draw so long before such a liuely Picture of the Sacrament of his body a goodly marke of his vertue to haue giuen to Elias Bread of sâ—ch force that it could maintaine life and furnish with strength for forty whole dayes trauell an ouer-trauelled body an euident signe of his great mercy with so fatherly care to defend one of his owne mortall creatures and to send him an immortall Spirit and one of his owne Court to serue him as his Pantler and Cup-bearer in his necessity But what is this in respect of that hee hath done leauing this Sacrament to his militant Church this pretious pledge which is both armour
the accidents of bread and wine Page 107 10 The selfe-same power verified in the aceidents of the body of our Sauiour and first in respect of the quantitie Page 108 11 The meruailous power of God about the qualities of the body of our Sauiour in the blessed Sacrament Page 109 12 The wonderfull relations of the body of our Sauiour in the same Sacrament Page 110 13 Admirable actions of the body of our Sauiour Page 111 14 The body of our Sauiour impâ—ssible Page 112 15 The Sacrament is in many places at one and the self-same time Page 113 16 The body of our Sauiour about the Lawes of time Page 115 17 The admirable situation of the body of our Sauiour in the blessed Sacrament Page 116 18 The cloathing of the body of our Sauiour Page 117 19 How the Eucharist is an abridgement of all the wonders of God Page 118 20 How Faith is fortified by this Sacrament Page 120 21 Of the goodnesse of our Sauiour in this Sacrament Page 121 22 Charity towards God and towards our neighbour encreased by this Sacrament Page 124 23 Of the Wisdome of God in this same mystery Page 125 24 Gods diuine wisdome in teaching of this mystery Page 127 A Colloquium of prayses and thankesgiuing to God Page 129 PICTVRE VII The Bread of Proposition THe Description Page 131 1 The body of our Sauiour conceined of a Virgin by the operation of the holy Ghost signified by the Loaues of Proposition kneaded of the purest flower without leauen Page 133 2 How the body of our Sauiour is offered euery day and renewed euery weeke Page 134 3 The beginning and end of the Communion is Charity Prayer and Contemplation Page 135 4 The body of our Sauiour signified by the Table vpon which were set the Loanes of Proposition Page 136 5 The signifieation of the Candlesticke Page 137 6 The heart of the Iust is the Altar of Incense Page 138 7 Wherewith and how we ought to serue God Page 139 8 The vertues which are necessary worthily to giue thankes vnto God and to make a iust examen of our actions Page 140 9 A Soueraigne acknowledgement due onely to God made in the Eucharist Page 141 10 The body of our Sauiour meate for the Sanctified Page 142 11 What signified the Table of Proposition Loanes and the Candlestickes multiplied by Salomon Ibid. 12 Purity of body necessary in such as come to receiue the holy Communion Page 144 13 They which holily communicate receiue strength and are armed my the Sacrament Page 14â— 14 A briefe exhortation to purity when we present our selueâ— to the holy Sacrament ibid. PICTVRE VIII The Oblation of the First-fruits at Pentecost THe Description Page 147 1 Three Iudaicall Feasts of the First-fruits Page 151 2 The Masse the new Oblation in the Pentecost of Christians Page 152 3 Of many circumstances of the ancient Oblation answering to the truth of the Sacrament and Sacrifice of the Masse Page 154 4 Of the name Masse Page 155 5 Transubstantiation made in the Sacrament figured by the Leauen Page 157 6 The Sacrament and Sacrifice of the body of our Sauiour vnder the formes of bread foretold in the Scripture and 〈◊〉 by the Hebrew Doctors Page 159 7 The testimonies of Hebrew Doctors for Transubstantiation and the manner how the body of our Sauiour is present in the Euchariâ—â— Page 161 8 The testimontes of the Christian Doctors concerning Transubstantiation and the manner how our Sauiours bodie is in the Eucharist Page 163 9 Wherefore our Sauiour would haue his body hid and not visible in the Sacrament Page 167 10 As the old Oblation of First-fruits began in Pentecost so ours new Page 170 11 The Masse began to bee celebrated by the Apostles at Pentecost Page 171 PICTVRE IX The Bread of Elias THe Description Page 17â— 1 The Bread of Elias Figure of the Sacrament of the Altar Page 177 2 What meaneth the Scripture in signifying that the Bread of Elias was baked vnder the imbers Page 178 3 What signifieth the sleepe of Elias vnder the shadow of the Iuniper tree Page 180 4 Elias his walke after the shadow of the Iuniper tree to the Mountaine Horeb and of the water that was giuen him with the bread Page 182 5 The signification of the pot of Water Page 183 PICTVRE X. The Propitiatory Sacrifice THe Description Page 185 1 Three kindes of Sacrifices Page 186 2 Of the Propitiatory Sacrifice which properly signifies that of the Crosse ibid. 3 The second kinde of the Propitiatory Sacrifice a Figure of the Eucharist Page 188 4 What difference there is betweene the Iudaicall Propitiatory Sacrifices and Sacraments and those of Christians Page 189 5 Testimonies of the ancient Fathers both Latin and Greeke teaching the Sacrifice of the Masse to be a Propitiatory Sacrifice Page 191 6 After what manner the Sacrifice of the Masse anâ— the Sacraments remit sinne since that of the Crosse is our whole redemption Page 194 7 The Sacrifice of the Masse and the Sacraments rather gâ—â—â— then take any honor from the Crosse Page 196 8 The Sacrifice of the Masse profitable to obtaine from God all kinde of good and it extends it selfe to all persons except the damned Page 198 9 The Sacrifice of the Masse profitable to the faithfull departed which are in Purgatory and honorable to those which raigne in heauen Page 200 PICTVRE XI The fiue Loaues and two Fishes THe Description Page 203 1 The miracle of the fiue Loaues a Figure of the Eucharist Page 205 2 In what the miracle of the fiue Loaues did Figure the Eucharist Page 206 3 The two Fishes a Figure of the same Sacrament Page 208 4 Wherefore no mention is made of any drinke in this miracle and other circumstances of it Page 209 5 Why the people would create our Sauiour King and why hee fled them Page 210 6 God nourisher of euery creature true nutriment of his Children Page 212 PICTVRE XII Our Sauiour Preaching of the Sacrament of his body THe Description Page 217 1 Wherefore our Sauiour made a Sermon of the Eucharist before he instituted it Page 218 2 The first cause why our Sauiour would giue his 〈◊〉 to eat and his blend to drinke which was to shew his goodnesse Page 220 3 The Second cause to giue a remedy to our misery Page 221 4 Two bad vnious of the flesh of Adam with our soule repaired by the flesh of our Sauiour Page 222 5 Pride and licentiousnesse enemies of Faith and the first aduersaries of the holy Sacrament Page 226 6 Exposition of the words of our Sauiour Page 230 7 Heresie alwayes carnall and in loue with extremities Page 232 8 Contradictions of Heretikes in their false and imaginarie faith Page 234 9 The literall sense foundation of others against the same Heretikes Page 235 10 Two kindes of Communion the one Spiritual the other Sacramentall Page 238 11 Of the diuine wisdome and goodnesse of God in this Sacrament and of the