IESVITS 3. Consideration. [ E]

Thirdly, to make Christians incline to 〈◊〉 this My∣sterie, so difficile to carnall imagination, this Considera∣tion Page  455 may be very potent, to wit, that in beleeuing the same, [ A] on the one side, there may be great merit, and excellent faith, if it be a truth; and on the other side, though (which is impossible) it should be false, yet in beleeuing it, we shall not fall into any damnable errour. For although we sup∣pose this an vnpossible case, yet what can be laid to our charge, which wee may not defend and iustifie by all the rules of equitie and reason, if we be accused that we tooke Bread to be the body of Christ, adoring the same as God, so [ B] committing Idolatry, we may defend, that both for soule and body we are innocent herein. For seeing the body is not made guiltie, but by a guiltie mind, euen our body may pleade not guilty, seeing our mind, our thoughts, or deuoti∣on, were fully and totally referred vnto Christ, whom we truely apprehend by faith, as vailed with the Accidents of Bread, and so may repell the reproach of 〈 in non-Latin alphabet 〉 Bread Worshippers, with saying: [ C]

Neither did we beleeue that the Bread was changed into Christs body vpon sleight reasons, or mooued by the fancies of our owne head, but contrary to our fancies out of Reue∣rence to the expresse words of Christ, This is my body. A sense declared by most antient Fathers, defined by many generall Councells, deliuered by full consent of our Ance∣stors, [ D] so practised in the Church for many ages without any knowne beginning; finally, confirmed with the most credi∣ble and constant report of innumerable most euident mira∣cles. Can a Christian beleeue any points of Religion vpon surer grounds? And if God at the day of iudgement, will condemne none but such as liuing in this world wronged him in his honour, Why should Catholikes feare any hard sentence in respect of their prompt Credulitie of Transub∣stantiation, [ E] that is, of Gods Word taken in the plaine pro∣per sense? Js it an 〈◊〉 to his veritie, that they denie their senses, correct their imaginations, reforme their dis∣courses, abnegate their iudgements, rather than not to be∣leeue Page  456 what to them seemeth his Word? Js it an iniury to [ A] his power, to be persuaded he can doe things incomprehen∣sible without number, put the same body in innumerable places at once? Make a body occupy no place, and yet re∣maine a quantitatiue substance in it selfe? Js it iniury to his charitie, to thinke that loue vnto men makes him vnite himselfe really and substantially with them, and to be (as it were) incarnate anew in euery particular faithfull man, entering really into their bodies to signifie efficatiously his [ B] inward coniunction, by spirit, vnto their soules? Finally, is it an iniury to his Wisedome to beleeue that to satisfie on the one side the will of his Father, that would haue him euer in heauen, sitting at his right hand; on the other side the Ardencie of his owne affection vnto men, desiring to be perpetually with them, he inuented a manner, how still re∣maining glorious in heauen, he might also be continually on earth, with his Church, secretly not to take from them the merit of faith, yet to afford full satisfaction to his owne [ C] loue, really by continuing personall presence and most in∣time coniunction with them.

On the other side, it imports them that thinke Transub∣stantiation impossible, or that God cannot put the same bo∣dy in different places at once, to consider, if they erre (easie it is for men to erre, that with the compasse of their vn∣derstandings measure the power of God) how dangerous and vnexcusable their errour will prooue, when they shall [ D] be called to giue vnto their omnipotent Maker a finall ac∣count, particularly of this Doctrine, so much derogating from him? Let them thinke how they will answer, if God lay to their charge the neglect of the most prudent and reasonable aduise which S. Chrys. giues: Let vs beleeue * God (saith he) let vs not reiect his Word, though the same seeme secret, and absurd vnto our cogitation and sense, for his speech doth surpasse our reason and sense, his words [ E] cannot deceiue vs, but our senses be deceiued easily and of∣ten. How will they reply if they be pressed with the Inter∣gatory which S. Cyril makes vnto such misbeleeuers; If * Page  457 thou couldst not comprehend the diuine operation of God, [ A] Why didst thou not accuse the imbecility of mans wit, rather than the omnipotencie of God? Or how (disputing or pro∣posing so many arguments against Gods power, reiecting or questioning the same, because they could not vnderstand it) they neuer called to mind the saying of S. Augustine, * Ecce quibus argumentis diuinae omnipotentiae, hu∣mana contradicit infirmitas? [ B]