Original Douay Rheims Bible (1582 & 1610)

The First Epistle of Pavl to the Corinthians

The, 5. part.
Of his Traditions.
He commendeth them for keeping his traditions generally. 3. And in particular for this that a man praied and prophecied bare-headed, a woman veiled, he bringeth many reasons. 17. About another, he reprehendeth the rich, that at the charitable supper supped vncharitably: 23. telling them that they receiued therfore vnworthily the B. Sacrament, and shewing them what an heinous sinne that it, seeing it is our Lordes body and the reprehention of his death, as he by tradition had taught them.
1. BE ye followers of me, as I also of Christ.
2. And I praise you Brethren, that in al things you be mindful of me: and as I haue deliuered vnto you, you keep My precepts.
Our Pastours and Prelates haue authoritie to command, and we are bound to obey. And the Gouerners of the Church may take order and prescribe that which is comely in euery state, as time and place require, though the things be not of the substance of our religion.
my In the Greek, Traditions, παραδόσεις. precepts.
3. And I wil haue you know, that the head of euery man, is Christ: and the head of the woman, is the man: and the head of Christ, is God.
4. Euery man praying or prophecying with his head couered, dishonesteth his head.
5. But Euery woman.
What guifts of God soeuer women haue, though supernatural, as some had in the primitiue Church, yet they may not forget their womanly shamefastnes, but shew themselues subiect and modest, and couer their heads with a veile.
euery woman praying or prophecying with her head not couered, dishonesteth her head: for it is al one as if she were made bald.
6. For if a woman be not couered, let her be polled. But if it be a foule thing for a woman to be polled or made bold, let her couer her head.
7. The man truely ought not to couer his head, because he is the image and glorie of God; but the woman is the glorie of the man.
8. For the man is not of the woman, but the woman of the man.
9. For Gen. 2,21. the man was not created for the woman, but the woman for the man.
10. (Therfore ought the woman to haue power vpon her head for the Angels.)
11. But yet neither the man without the woman; nor the woman without the man, in our Lord.
12. For as the woman is of the man, so also the man by the woman: but al things of God.
13. Your selues iudge: doth it become a woman not couered to pray vnto God?
14. Neither doth nature itself teach you, that a man indeed if he nourish his haire, it is an ignominie for him:
15. but if a woman nourish her haire, it is a glorie for her, because haire is giuen her for a veile?
16. But if any man seeme to be contentious, we haue no such Custome.
The Custome of the Church, is a good answer against al wranglers.
If women or other, to defend their disorder & malapertnes, dispute or alleage Scriptures and reasons, or require causes of their Preachers why and by what authoritie they should be thus restrained in things indifferent, make them no other answer but this: This is the custome of the Church, this is our custome. Which is a goodly rule to represse the saucinesse of contentious ianglers, which being out of al modestie and reason, neuer want wordes and replies against the Church. Which Church if it could then by prescription of twenty or thirty yeares, and by the authority of one or two of their first Preachers, stop the mouthes of the seditious: what should not the custome of fifteene hundred yeares, and the decrees of many hundred Pastours, gaine of reasonable, modest, and humble men;
custome, nor the Chvrch of God.
17. And this I command: not praising it, that you come together not to better, but to worse.
18. The Epistle vpon Maundy Thursday. First indeed when you come together into the Church, I heare that there are schismes among you, and in part I beleeue it.
19. For There must be heresies.
That heresies shal come, wherfore.
When the Apostle saith: Heresies must be, he sheweth the euent, and not that God hath directly so appointed it as necessarie. For, that they be, it commeth of man's malice & free-wil; but that they be conuerted to the manifestation of the good and constant in faith & the Churches vnitie, that is God's special worke of prouidence that worketh good of euil. And for that there should fal Heresies and Schismes, specially concerning the Article and vse of the B. Sacrament of the Altar, whereof he now beginneth to treat, it may make vs maruel the lesse, to see so great dissensions, Heresies, and Schismes of the wicked and weake in faith concerning the same.
What commoditie we may make of heresies.
Such things then wil be, but woe to him by whom scandals or Sects doe come. Let vs vse Heretikes, saith S. Augustin, not to that end to approue their errours, but that by defending the Catholike doctrine against their deceits, we may be more watchful and wary: because it is most truely written, There must be heresies that the tried & approued may be manifested or discouered from the holow harts among you. Let vs vse this benefit of God's prouidence. For Heretikes be made of such as would erre or be naught, though they were in the Church: but being out, they profit vs exceedingly, not by teaching the truth which they know not, but by stirring vp the carnal in the Church to seeke truth, and the spiritual Catholikes, to cleere the truth. For there be innumerable holy approued men in the Church, but they be not discerned from other among vs, nor manifest, so long as we had rather sleep in darknes of ignorance, then behold the light of truth. Therfore many are raised out of their sleep by Heretikes to see the day of God, and are glad therof. August. c. 8. de vera relig.
there must be heresies also: that they also which are approued, may be made manifest among you.
20. When you come therfore together in one, it is not now to eate Our Lordes supper.
Agapæ or suppers of charitie.
The Christians at or about the time of the Churches only Sacrifice & their communicating therof, kept great feasts, which continued long, for that the reliefe of the poore vpon the common charges of the richer sort, and the charitie and vnitie of al sorts were much preserued thereby, for which cause they were called ἀγάπαι, that is, Charities, of the *ancient Fathers, and were kept commonly in Church-houses or porches adioyning, or in the body of the Church (wherof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine, S. Augustin cont. Faust. li. 20. c. 20.) after the Sacrifice and Communion was ended, as S. Chrysostom ho. 27. in 1. Cor. in initio iudgeth. Those feasts S. Paul here calleth Cœnas Dominicas, because they were made in the Churches which then were called **Dominicæ, that is, Our Lordes houses.
Whether the Apostle mean by our Lord's supper, the B. Sacrament.
The disorder therfore kept among the Corinthians in these Church feasts of Charitie, the Apostle seeketh here to redresse, from the foule abuses expressed here in the text. And as S. Ambrose in hunc locum, and most good Authours now thinke, this which he calleth Dominicam cœnam, is not meant of the B. Sacrament, as the circumstances also of the text doe giue, namely, the reiecting of the poore, the rich mens priuate deuouring of al, not expecting one another, glottony and drunkennesse in the same, which can not agree to the Holy Sacrament. And therfore the Heretikes haue smal reason, vpon this place, to name the said Holy Sacrament, rather, the Supper of the Lord, then after the manner of the primitiue Church, the Eucharist, MASSE, or Lyturgie. But by like they would bring it to the supper againe or Euening seruice, when men be not fasting, the rather to take away the old estimation of the holines therof.
*Conc. Gang. can. 11.
**Conc. Laodic. can. 27, 28.
our Lordes supper.
21. For euery one taketh his owne supper before to eate. And one certes is an hungred, and another is drunke.
22. Why, haue you not houses to eate and drinke in? or contemne ye the Church of God: and confound them that haue not? What shal I say to you? praise I you in this? I doe not praise you.
23. The Epistle vpon CORPVS Christi day. For I receiued of our Lord that which also I haue deliuered.
Tradition without writing.
As al other parts of religion were first deliuered by preaching & word of mouth to euery Nation conuerted, so this holy order and vse of the B. Sacrament was by S. Paul first giuen vnto the Corinthians by tradition. Vnto which as receiued of our Lord he reuoketh them by this Epistle, not putting in writing particularly al things pertaining to the order, vse, and institution, as he afterward saith: but repeating the summe and substance therof, and leauing the residue to his returne.
Wether the Catholikes or Protestants doe more imitate Christs institution of the B. Sacrament.
But his words and narration here written we wil particularly prosecute, because the Heretikes make profession to follow the same in their pretended reformation of the Masse.
I haue deliuered vnto you, The Apostles drift in al that he saith here of the Sacrament, is against vnworthy receiuing (as S. Augustine noteth Ep. 118. c. 3.) and not to set out the whole order of ministration, as the heretikes doe ignorantly imagine. that our Lord Iesvs In the night.
Al circumstances in our Sauiour's action about the B. Sacrament need not be imitated.
First the Aduersaries may be here conuinced that al the circumstances of time, person, & place which in Christes action are noted, need not to be imitated; As, that the Sacrament should be ministred at night, to men only, to only twelue, after or at supper, & such like: because (as S. Cyprian. ep. 63. nu. 7. & S. Augustin ep. 118. c. 6. note) there were causes of those accidents in Christ that are not now to be alleaged for vs. He instituted then this holy act; we doe not. He made his Apostles Priests, that is to say, gaue them commission to doe & minister the same; we doe not. He would haue this the last act of his life & within the bounds of his Passion: it is not so with vs. He would eate & make an end of the Paschal to accomplish the old Law: that can not be in our action. Therfore he must needs doe it after supper and at night: we may not doe so. He excluded al women, al the rest of his Disciples, al lay men: we inuite al faithful, men & women. In many circumstances then, neither we may imitate Christes first action, nor the Heretikes as yet doe: though they seeme to encline by abondoning other names sauing this (calling it Supper) to haue it at night & after meate: though (as is before noted) they haue no iust cause to cal it so vpon Christes fact, seeing the Euangelists doe plainely shew *that the Sacrament was instituted after Supper, as the Apostle himself here recordeth of the later part in expresse speach. And most men thinke, a long sermon and the washing of the Apostles feet came between; yea and that the supper was quite finished & grace said. But in al these and such like things, the Catholike Church only, by Christes Spirit can tel, which things are imitable, which not, in al his actions.
*Iohn 13,2.
in the night that he was betraied, Mat. 26,26.
Mark 14,22.
Luke 22,19.
tooke Tooke.
The Protestants imitate not Christ in blessing the bread and wine.
Christ tooke bread into his hands, applying this ceremonie, action, and benediction to it, & did blesse the very element, vsed power & actiue words vpon it *as he did ouer the bread & fishes which he multiplied: and so doth the Church of God: and so doe not the Protestants, if they follow their owne book & doctrine; but they let the bread & cup stand aloofe, & occupie Christes wordes by way of report & narration, applying them not at al to the matter proposed to be occupied: and therfore, howsoeuer the simple people be deluded by the rehersal of the same wordes which Christ vsed, yet consecration, benediction, or sanctification of bread and wine they professe they make none at al. At the first alteration of religion, there was a figure of the Crosse at this word, He blessed; and at the word, He tooke, there was a glosse or rubrike that appointed the Minister to imitate Christ's action, & to take the bread into his hands: afterward that was reformed and Christ's action abolished, and his blessing of bread turned to thankes-giuing to God.
*Luke 9,16.
bread: Bread.
They imitate him not in vnleauened bread, and minging water with wine.
Christ made the holy Sacrament of vnleauened bread; & al the Latin Church imitateth him in the same as a thing much more agreable to the signification both in itself & in our liues, then the leauen. Yet our Aduersaries neither follow Christ, S. Paul, not the VVest Church in the same: but rather purposely make choise of that kind that is in itself more vnseemly, & to the first institution lesse agreable. In the other part of the Sacrament they contemne Christ and his Church much more impudently and damnably. For Christ and al the Apostles & al Catholike Churches in the world haue euer mixed their wine with water, for great mysterie & signification, specially for that water gushed together with bloud of our Lordes side. This our Lord did (saith S. Cyp. Ep. 63. ad Cecil. nu. 4, 7.) and none rightly offereth, that followeth not him therin. Thus Irenæus (li. 5. c. 1.) Iustine (Apolog. 2 in fine) & al the Fathers testifie the Primitiue Church did; and in this sort it is done in al the MASSES of the Greeks S. Iames, S. Basils, S. Chrysostom's. And yet our Protestants pretending to reduce al to Christ, wil not doe as he did, and al the Apostles and Churches that euer were.

24. and giuing thankes brake, and said: Take and eate.
This pertaineth to the receiuing of those things which by consecration are present and sacrificed before: as when the people or Priests in the old Law did eate the Hosts offered or part therof, they were made partakers of the Sacrifice done to God before.
The Sacrament consisteth not in the receiuing.
And this is not the substance, or being, or making of the Sacrament or Sacrifice of Christes body and bloud: but it is the vse and application to the receiuer of the things which were made and offered to God before. There is a difference betwixt the making of a medicine or the substance and ingredients of it, and the taking of it.
Why the Protestants cal it the Communion.
Now the receiuing being but a consequence or one of the ends why the Sacrament was made, and the meane to apply it vnto vs: the Aduersaries vnlearnedly make it al & some, & therfore improperly name the whole Sacrament & ministration therof, by calling it the Communion. Which name they giue also rather then any other, to make the ignorant beleeue that many must communicate together: as though it were so called for that it is common to many. By which collusion they take away the receiuing of the Priest alone, of the sicke alone, or reseruing the consecrated Host and the whole Sacrament.
Communion, which is a part of the MASSE what it signifieth.
Against which deceit, know that this part of the MASSE is not called Communion, for that many should concurre together alwaies in the external Sacrament: but for that we doe communicate or ioyne in vnitie and perfect fellowship of one body, with al Christian men in the world, with al (we say) that eate it through the whole Church and not with them only which eate with vs at one time. And this fellowship riseth of that, that we be, euery time we receiue either alone or with companie, partakers of that one body which is receiued throughout al the world. It is al called Communion (saith *S. Damascene) & so indeed it is, for that by it we communicate with Christ, & be partakers of his flesh & diuinitie, & by it doe communicate and are vnited one with another. Only let vs take heed that we doe not participate with heretikes. And when the Apostle saith, that al be one bread and one body that are partakers of one bread, he meaneth not of them only that communicate at one time and place: but that al be so, that communicate in vnitie through the whole Church. Then the name Communion is as ignorantly vsed of them as the name of Supper.
*li. 4. c. 14. de orthod. fide.
Take ye & eate, This is.
The wordes of consecration, to be said ouer the bread and wine, the which the Protestants doe not.
These words being set downe, not in the person of the Euangelistes or Apostles, but expressed as in Christes owne person, to be said ouer the bread, and the like ouer the wine, are the formes of the Sacrament and words of consecration: neither is it a Sacrament but (as *S. Augustin saith) when the words come, that is to say, actiuely and presently be applied to the elements of the same. Therfore the Protestants neuer applying these words more then the whole narration of the institution, nor reciting the whole (as is said) otherwise then in historical manner, (as if owne would minister Baptisme and neuer apply the words of the Sacrament to the child, but only read Christes speaches of the same) make no Sacrament at al. And that these proper words be the only forme of this Sacrament, and so to be spoken ouer or vpon the bread and wine, S. Ambrose plainly and precisely writeth, recording how farre the Euangelists narratiue words doe goe, and where Christes owne peculiar mystical words of consecration begin: and so the rest of the Fathers. Ambros. li. 4. de Sacram. c. 4. & c. 9. de init. Myster. Iusti. Apolog. 2. in fine. Cyprian. de Cœn. Dom. num. 1. 2. August. Serm. 28. de verb. Dom. sec. Mat. Tertull. li. 4. cont. Marc. Chrysost. ho. 2. in 2. ad Tim. in fine & hom. de prodis. Iudæ. to. 3. Gregor. Nyss. in orat. Catech. Damasc. li. 4. c. 14.
*Tract. 80. in Io.
This is My body.
When the words of Consecration be by the said impietie of the Protestants, thus remoued from the element, no maruel if Christes holy body and bloud be not there, or that it is now no more a Sacrament, but common bread and wine.
The Protestants haue taken away the B. Sacrament altogether.
So they that vniustly charge the Catho. Church with defrauding the people of one peece of the Sacrament, haue in very deed left no part nor spice of the Sacrament, neither following Christ as they pretend, nor S. Paul, nor any Euangelist, but their owne detestable Sect, hauing boldly defaced the whole institution, not in any accidental indifferent circumstances, but in the very substance and al. The right name is gone, the due elements both gone, no blessing or consecration, or other action ouer them, the formes be gone: and consequently the body and bloud, the Sacrament and the Sacrifice.
my body which shal be delivered for yov
. This doe.
The power to consecrate giuen to Priests only.
By these words, authoritie and power is giuen to the Apostles, and by the like in the Sacrament of Orders, to al lawful Priests only. No maruel then that the new heretical Ministers being Lay-men, giue the people nothing but bare bread and wine, profane, naked, and natural elements void of Sacrament and al grace. See the Annotation vpon S. Luke chap. 22.19.
This doe yet for the commemoration of me.
25. In like manner also the chalice after he had supped, saying: This chalice is the New Testament in my Blovd. This doe ye, as often as you shal drinke, for the commemoration of me.
26. For as often as you shal eate this bread, and drinke the chalice, You shal shew.
Vpon this word the Heretikes fondly ground their false supposition, that this Sacrament can not rightly be ministred or made without a sermon of the death of Christ: and that this and other Sacraments in the Church be not profitable, when they be ministred in a strange language.
How Christs death is shewed by the B. Sacrament it self, without sermon or otherwise.
As though the grace, force, operation, & actiuitie, together with the instruction & representation of the things which they signifie, were not in the very substance, matter, forme, vse, and worke itself of euery of the Sacraments: and as though preaching were not one way to shew Christes Passion, and the Sacraments another way: namely this Sacrament, conteining in the very kinds of the elements and the action, a most liuely representation of Christes death. As wisely might they say that neither Abel's Sacrifice, nor the Paschal lamb could signifie Christes death without a sermon.
you shal shew the death of our Lord, vntil he come.
27. Therfore whosoeuer shal eate this bread, or drinke the chalice of our Lord vnworthily, he shal be Guilty of the body.
The wicked receiue the body & bloud,
First herupon marke wel, that il men receiue the body and bloud of Christ, be they infidels or il liuers. For in this case they could not be guilty of that which they receiue not. Secondly, that it could not be so heinous an offense for any man to receiue a peece of bread or a cup of wine, though they were a true Sacrament.
The real presence is proued by the heinous offense of vnworthy receiuing.
For it is a deadly sinne to receiue any Sacrament with wil & intention to continue in sinne, or without repentance of former sinnes: but yet by the vnworthy receiuing of no other Sacrament is man guilty of Christes body and bloud, but here where the vnworthy (as S. Chrysostom saith) doth vilany to Christes owne person, as the Iewes of Gentils did, that crucified it. Chrys. ho. de non contemn. Ec. &c Ho. 60 & 61 ad po. Antioch. Which inuincibly proueth against the Heretikes that Christ is really present.
guilty of the body and of the bloud of our Lord.
28. But Let him proue.
Confession before receiuing the B. Sacrament.
A man must examine his life diligently whether he be in any mortal sinne, and must confesse himself of euery offense which he knoweth or feareth to be deadly, before he presume to come the Holy Sacrament. For so the Apostles doctrine here with the continual custom of the Cath. Church and the Fathers example, bind him to doe Cyp. de laps. nu. 7. Aug. Eccl. dog. c. 53.
let a man proue himself: and so, let him eate of that bread, and drinke of the chalice.
29. For he that eateth and drinketh vnworthily, eateth and drinketh iudgement to himself, Not discerning the body.
Adoration of the B. Sacrament.
That is, because he putteth no difference nor distinction betwixt this high meate and others: and therfore S. Augustin saith ep. 118. c. 3. That it is he that the Apostle saith shal be damned, that doth not by singular veneration or odoration make a difference between this meate and al others. And againe in Psal. 98. No man eateth it before he adore it. And S. Ambrose li. 3. c. 12. de Sp. San. We adore the flesh of Christ in the Mysteries. S Chrysost. ho. 24. in 1. Cor. We adore him on the altar, as the Sages did in the manger. S. Nazianzene in Epitaph. Gorgoniæ. My sister called on him which is worshipped vpon the altar. Theodorete Dial. 2. Inconf. The mystical tokens be adored. S. Denys, this Apostles scholer, made solemne inuocation of the Sacrament after Consecration. Ecclesiast. Hier. c. 3. part. 3. in princip. and before the receiuing, the whole Church of God crieth vpon it, *Domine non sum dignus, Deus propitius esto mihi peccatori, Lamb of God that takest away the sinnes of the world, haue mercie on vs.
The manifold honour and discerning of Christes body in the Cath. Church.
And for better discerning of this diuine meate, we are called from common profane howses to God's Church: for this we are forbidden to make it in vulgar apparel, and are appointed sacred solemne vestiments. Hiero. in Epitaph. Nepot. & li. 2. adu. Pela. c. 9. Paulinus ep 12. ad Seuer. Io. Diac. in vit. D. Greg. li. 3. 59. For this, is the halowing of Corporals and Chalices, Ambr. 2. Off. c. 28. Nazianz. Orat. ad Arianos. Optatus li. 6. in initio. *For this, profane tables are remoued & altars consecrated. Aug. serm. de temp. 255. For this, the very Priests themselues are honourable, chast, sacred, Hiero. ep. 1. ad Heliodorum c. 7. Li. 1. adu. Iouin. c. 19. Amb. in 1. Tim. 3. For this, the people is forbidden to touch it with common hands. Nazianz. orat. ad Arianos in initio. For this, great care and solicitude is taken that no part of either kind fal to the ground, Cyril. Hiero. mystag. 5. in fine. Orig. ho. 13. in c. 25. Exod. For this, sacred prouision is made that if any hosts or parts of the Sacrament doe remaine vnreceiued, they be most religiously reserued with al honour and diligence possible: and for this, examination of consciences, confession, continencie, & (as **S. Augustin saith) receiuing it fasting.
The profane bread of the Protestants.
Thus doe we Catholikes & the Church of God discerne the holy body & bloud by S. Paules rule, not only from your profane bread and wine (which not by secret abuse of your Curates or Clerkes, but by the very order of your book, the Minister, if any remaine after your Communion, may take home with him to his owne vse, and therfore is no more holy by your owne iudgement then the rest of his meates) but from al other either vulgar or sanctified meates, as ***the Catechumens bread, and our vsual holy bread.
Holy bread.
If al this be plaine and true, and you haue nothing agreable to the Apostles nor Christes Institution but al cleane contrarie; then imperes vobis Deus, and confound you for not discerning his holy Body, and for conculcating the bloud of the new Testament.
*See the Annot. Mat. 8,8.
**ep. 118. c. 6.
***Aug. de pec. merit. li. 2. c. 26.
not discerning the body of our Lord.
30. Therfore are there among you many weake and feeble, and Many sleep.
Vnworthy receiuing.
We see here by this, it is a fearful case and crime to defile by sinne (as much as in vs lieth) the body of Christ in the Sacrament, seeing God strook many to death for it in the Primitiue Church, & punished others by greiuous sicknes. No maruel that so many strange diseases and deaths fal vpon vs now in the world.
many sleep.
31. But if we did Iudge your-selues.
Penance and satisfaction.
We may note here that it is not enough, only to sinne no more, or to repent lightly of that which is past: but that we should punish ourselues according to the weight of the faults past and forgiuen: and also that God wil punish vs by temporal scourges in this life or the next, *if we doe not make our-selues very cleane before we come to receiue his holy Sacrament. Whose heauy hands we may escape by punishing our-selues by fasting and other penance.
iudge our selues, we should not be iudged.
32. But whiles we are iudged, of our Lord we are chastised; that with this world we be not damned.
33. Therfore, my Brethren, when you come together to eate, Expect one another.
Returning now to their former fault and disorder for the which he tooke this occasion to talke of the Holy Sacrament, and how great a fault it is to come vnworthily to it; he exhorteth them to keep their said suppers or feasts in vnitie, peace, and sobrietie, the rich expecting the poore, &c.
expect one another.
34. If any man be an hungred, let him eate at home; that you come not together vnto iudgement. And the rest I wil dispose.
The Masse is agreable to the Apostles vse and tradition: the communion is not.
Many particular orders & decrees, moe then be here or in any other book of the new Testament expresly written, did the Apostles, as we see here, and namely S. Paul to Corinthians, set downe by tradition, which our whole ministration of the MASSE is agreable vnto, as the substance of the Sacrifice and Sacrament is by the premisses proued to be most consonant: Caluin's supper and Communion in al points wholy repugnant to the same. And that is agreeth not to these other not written traditions, they easily confesse. The *Apostles deliuered vnto the Church to take it only fasting: they care not for it. The Apostles taught the Church to consecrate by the words and the signe of the Crosse, without which (saith S. Augustin tract. in Io. 118. Serm. 75. in append. Chrysost. hom. 55. in 16. Matth.) no Sacrament is rightly perfited: the Protestants haue taken it away. The Apostles taught the Church to keep **a Memorie or inuocation of Saints in this Sacrifice: the Caluinists haue none. The Apostles decreed that in this Sacrifice there should be special praiers for the dead Chrys. hom. 3. in epist. ad Philip. August. de cur. pro mort. c. 1: they haue none. Likewise that water should be mixed with the wine, and so forth. See Annot. in c. 11. v. 23. Bread. Therfore if Caluin had made his new administration according to al the Apostles written words, yet not knowing how many things beside, the Apostle had to prescribe in these words, Cætera cum venero disponam (the rest I wil dispose, when I come) he could not haue satisfied any wise man in his new change. But now seeing they are fallen to so palpable blindnes, that their doing is directly opposit to the very Scripture also, which they pretend to follow only, and haue quite destroied both the name, substance, and al good accidents of Christes principal Sacrament, we trust al the world wil see their folly and impudencie.
*Aug. ep. 118. c. 6.
**Aug. trct. 84. in Io. & Chrys. ho. 21. in Act.
I wil dispose, when I come.