himself whose Sacrament is in the visible anoynting LVTHERS DOCTRINE Luther vpon these words y in domestica postillâ— Witemberge impressa 15. 49. serm 2 in de Trinit super Luang Ioan. 3. vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God saith wee will diligentlie obserue chiefly against the blind Anabaptistes who thinke the Baptisme of children to be vnprofitable and to no end but how can such a manner of baptisme be vnfrutfull when as heere thou hearest that our sauiour hath ordayned water vnto this end that the holy ghost concurring with it it doth worke vnto regeneration Now if it be necessarie for children to be regenerate or otherwyse they cannot see the kingdome of God why should wee deny them baptisme Againe Is not this saith he a great gift and glory that a woman also in tyme of necessitie may baptize and say I free thee from death from the Diuell sinne and all euill I giue thee life eternall I make thee of the son of the Diuell the son of God All which haue nothing contrary to the former opinions or sentences but in another place he saith z in _____ oq conuiualiby tit de baptismo That children although sometyme they departe hence without baptisme yet if they be without their owne actuall fault they may be saued CALVINS DOCTRINE a lib. 4. instit c. 15. ¶ 20. Caluin saith To knovv this also perteineth to the matter that it is very ill done if priuate men vsurp to themselues the administration of baptisme And a little after vvheras many ages since yea almost from the verie beginning of the church it vvas acustome that in perill of death lay men might baptise I doe not see by vvhat good argument it can be defended yea the Fathers themselues vvho either held this custome or permitted it could not tell vvhether it vvere vvell done or not Et infra Let there be daunger least he that is sicke doe dye without baptisme vvhat then shall he be depriued of the grace of regeneration no such matter Againe what euill hath that article euilly expounded brought in that baptisme is of necessitie vnto saluation few consider this and therfore they care the lesse for it for when that opinion did increase or vvaxed in force that all perished that vvere not baptized our state or condition became vvorse then that of the auncient people Againe b ¶ 22. The example of Sephora is vnhappily cyted why because it doth indiscretly draw vnto the imitation of that which a foolish woman did Ibid. this would I haue readers only to attend that Sephora did purpose nothing els but to proue the ministerie of God shee seeing her son in daunger crieth and maketh a noyse and with great wrath did cast the prepuce vnto the grovvnd shee doth so reuile her husband that shee is angry vvith God Finally it is manifest that all this proceeded from a simple vnderstanding in that shee doth rayle at both God and her husband being forced to shed the blood of her ovvne son moreouer admit shee had behaued her self vvell in all other thinges yet this rashnes is vnexcusable because her husband being present shee circumcised her son c. And he concludeth in the same place saying vvher vpon it follovveth that the children of the faithfull are not therfore baptized that they might then at that instant become the sons of God vvhich vvere before alienated from the church but rather they are therfore receaued into the church by a solemne signe because through the benefit of the promise they did alreadie before perteyne vnto the body of Christ here you see that Caluin vvill haue the children of the faithfull to be borne sanctified and Christians from their mothers vvombe and not by Baptisme agreeing herin most directly vvith the Pelagian heresie An old condemned Heresie This vvas the Pelegian heresie vvhich taught S. August lib. 6. contra Iulianum cap. 2. 3. lib. ad Bonifacium cap 2. 4. that there vvas no originall sinne in the children of the faithfull and that they did not therfore need the lauer of regeneration or Baptisme but vvere borne holy from the vvombe vvitnes S. Augustine THE 32. ARTICLE Of the venerable Sacrament of the Eucharist THE CATHOLICKE DOCTRINE FOR THE REAL PRESENCE The true and liuely flesh that is the Body and blood of Christ is the nourishmeÌ„t of the soules of the faithfull and their spirituall and heauenly meat into which this earthly and element all bread and wine is through the benediction of Christ and operation of the holy ghost made transubstantiate not withstanding all the accidents of the former substance remayning SCRIPTVRE a Matth. c. 26 v. 26 reâ—d also Mâ—rke c. 14.22 Luke 22 â—9 and 1. Cor 11 24. IEsus tooke bread and blessed and brake and hee gaue to his disciples and said take yee and eat This is my Body And taking the Chalice he gaue thankes and gaue to them saying drink yee all of this for this is my blood of the new testameÌ„t which shal be shed for many vnto remission of sins b Iohn c. 6. v 53 54.55.56 c. Vnlesse you eat the flesh of the son of man and drinke his blood you shall not haue life in you He that eateth my flesh and drinketh my blood hath life euerlasting and I will rayse him vp in the last day for my flesh is meat indeed and my blood is drinke indeed c. he that eateth my flesh and drinketh my blood abideth in me and I in him c 1. Cor. 10. v. 16. The Chalice of benediction which wee blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord FATHERS S. Irenaeus anno 160. saith d lib. 4 cap. 14. How shall it be manifest to them that that bread vpon which thankes is giuen is the body of the Lord and the Chalice of his blood if they say he is not the son of the maker of the world c S. Ignatius disciple vnto S. Iohn the Euangelist saith e in epistola ad Smyrnenses vâ— citat S. Theodoretus Dial. 3. They doe not admit Eucharistes and oblations because they doe not coÌ„fesse the Eucharist to be that flesh of our Sauiour which suffered for our sins which the Father through his bouÌ„tie raysed againe f lib. de Eccl Hierarch part 3. c. 3. S. Dionysius Arcopagita anno 80. saith o most diuine and holy Sacrament vouchsafe to open the coueringes of those significant signes which ouershadow thee and appeare plaine vnto vs and fill our spirituall eies with the singuler and cleare shining of thy light S. Iustine Martyr anno 150. saith of the Eucharist g in Apologia ad Antominum Wee doe not take it as common bread nor this as common drinke but as by the word of God our Sauiour Iesus Christ was
belieue the truth euen now testifying it self the bread which I will giue is my fllesh and my blood is truly drinke But the all knowing creator of our infirmitie by the same power wher with he made althinges of nothing and the operation of the holy ghost he made himself a body of the flesh of one alwayes a virgine and for our reparation or redemption by a Catholick prayer and sanctification of his holy spirit he turned bread and wine mixt with water their proper species still remayning into his flesh and blood Againe a Idem 22. in Euangelia you haue now learned saith he not by hearing but by drinking what is the blood of the lambe which blood is put vpon both sides of the dore when it is dronken not only with the mouth of our body but also with the mouth of the hart THE ADVERSARIE b Iesuitismi parte 2. rat 5 pag â—26 M. D. Humfrey confesseth that Gregory the great and the first Pope of that name tought transubstantiation c in defens obiect Gardiner part 4 pag 724. Peter Martyr professeth a great dislike of the iudgment of S. Cyrill And in his epistles annexed to his common places in English in his epistle there to Beza soe saith d pag. 106. I will not so easily subscribe to Cyrill who affirmeth such a communion as therby euen the substance of the fllesh and bloud of Christ is first ioyned to the blessing for so he calleth the holy bread c. N. Whitgist saith e in his defence against Caâ—â—wrightes reply pag 408. That Ignatius who was S. Iohns Seholler and liued in Christ tyme did say of the heretikes of his tyme They doe not admitt Eucharist to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sins Antony de Adamo saith f in his Anatâ—â—ie of the Masse pag. 2â—6 I haue not yet hitherto bine able to know when this opinyon of the real and bodily being of Christ in the Sacrament did begine g contra Duâ—â—um l 7. pag. 480. M. Witaker saith that Pope Nicholas the second was the first that tought Christes body to be sensibly handled broken and eaten with teeth which obiection being I suppose sufficiently answered already by that which hath bine said our Lutheran Aduersaries not withstanding shall yet more directly answere to it who haue defended it against their other brethren our Aduersaries Concerning the phrase which is but a verball obiection h Collat. Cathol Orthodox Christianorum fidei pag. 326. Iacob Andreas in the Protestant treatise intituled as in the margent saith in regard of the species or forme of the doue affâ—â—med that which is proper to the doue is attributed to the holy ghost and it seemeth to repugne the nature of the holy ghost euen as ecclesiasticall wryters because of the presence of Christes body in the Supper haue said that Christs body is handled broken with teeth and such like which are not proper to the body of Christ but attributed to it in respect of the bread Also the same Andreas saith i in confut disput Ioan. Iacobi Grinoâ— pag. 214. It is plainly explicated how the body of Christ is said to be broken with teeth seene and touched in this Sacrament which are phrases not newly inuented and brought into the Church by Luther but are learned pious and of Orthodoxall antiquitie c. Againe he saith k and pag. 215. This recantation prescribed vnto Berengarius by Pope Nicolas and the Synode contemeth nothing which is not conteyned in the wrykinges of Orthodoxall Fathers especially of Chrysostome who saith l Homil 83. in Matth. post medium Thou seest him thou touchest him thou eatest him c. And in an other place of the som Chrysostome m and hom 45. in Ioan. post medium he doth not only permitt himself to be seene of such as desire him but also touched eaten and his flesh broken with teeth LVTHERS DOCTRINE Luther saith n Sermo de Eucharistia That in the Sacrament of the Aulter there is not bread and wine but the forme of bread and wine to witt the bread is chaunged into the true and naturall body of Christ and the wine into the true and naturall blood of Christ Also euen as that bread is truly chaunced into his true and naturall body and the wine into his naturall blood so are wee drawne and chaunged into his spirituall body that is into the communion of Christ and all Saintes some relying vpon their owne knowledge and subtiltie doe aske where the bread is when it is chaunged into the flesh of Christ and the wine when it is chaunged into the blood of Christ This he saith thou oughtest to belieue although thou see it not And speaking of the Adoration of the Sacrament he saith o Ibidem fol. 370. he that doth not belieue the body and blood of Christ is there doth well if he doe not adore it neither spiritually nor Carnally but he which doth belieue as is sufficiently demonsâ—rated that he ought this man cannot truly with out sin restraine his reuerence from the body and blood of Christ For certenly I am forced to confesse that Christ is their present when his body and blood are present p Epistola ad Argemmenâ—es But in an other place he saith that he could willingly and with all his hart deny the body of Christ to be in the Eucharist if the Scriptures were not so cleare against him for by that means saith he I could much dommage the whole Romane Church yet that he might at least in some thing swarne from the auncient receaued Catholicke opinion he affirmed that the body of Christ was with the bread and wine and not the bread and wine it self chaunged into his body and bloud Againe he saith q lib cont Râ—gem Angliâ—â— That he is impious and blasphemous that doth say the bread is transubstantiate r Adu Theologâ—â— louan art 22. And that the Doctors of Louaine doe teach the traÌ„substantiation of the bread and wine in the Sacrament with out any ground or word of scripture but only out of ignorance yet in the same place he doth in the mean tyme affirme the veritie of Christes body saying the body and bloud of Christ is indeed shewed in the venerable Sacrament of the Eucharist and truly receaued as well of the worthy as the vnworthy Å¿ in Visitatione Saxonica But saith he the faithfull of Christ are to be taught that the true blood of Christ is in the wine Which opinion remayned euer afterwards with all his posteritie CALVINS DOCTRINE Caluin doth of purpose propound his opinion very obscurely that there may seeme to be contemed some mysterie First therfore he teacheth that the signes of the supper are only heere on earth and the body of Christ only in heauen t in sine consensus cum pastoribus Tigurimis wherfore he affirmeth that there is as
incarnatie and tooke both flesh and blood for our saluation so also by the prayers of the word of God wee are taught that the Eucharist being made food by him wherby our blood and flesh may be nourished by mutation is the flesh and blood of the same Iesus incarnate Tertullian anno 200. saith h lib. 4 cont Marcion The bread which he tooke in his hand hee made his body saying This is my body Againe i lib. de resurrect carnis The flesh feedeth vpon the body and blood of Christ that the soule may be replenished or filled with God Origen anno 230. expounding the 25. the chapter of Exodus saith k homil 13. in Exod. I would haue you to admonish others you that are wont to be present at the diuine mysteries know that when you receaue the bodie of our Lord you keepe it withall watchfulnes and veneration least any little part therof fall to the grownd least any little parte of the consecrated gift slip away or fall for you belieue that you are guiltie of a great offence and you doe well to belieue so if any part therof fall through your negligence Againe speaking of the centurions child he saith l hom 5. in diuersa loca Euangelij loquens de puero centurionis when thou receauest the holy food and incorruptible banquet thou eatest and drinkest the body and blood of our Lord then our Lord entreth vnder thy roofe thou therfore humbling thy self imitate the Centurian and say Lord I am not worthy that thou shouldest enter vnder my roofe For where he entreth vnworthilie there he entreth to iudgment S. Cyprian anno 240. saith m in Serm. in caena Domini in principio The supper being disposed amongst the Sacramentall banquets the old and new institutions met together and the lambe being consumed which the auncient tradition did propound our maister did set before his Disciples the vnconsumable food Et infra this bread which our Lord deliuered to his Disciples being changed not in outward shew but in nature by the omnipotencie of the word was made flesh and as in the person of Christ the humanitie appeared and the diuinitie lay hidd so the diuine essence infused it selfe ineffablie or vnspeakeablie into the visible Sacrament c. The Doctrine of the Sacrament is new and the Euangelicall schooles haue brought forth this first instruction and Christ our Doctor first taught the world the discipline That ChristiaÌ„s should drinke blood the eating wherof the authoritie of the auncient law most straightly forbideth for the law forbideth the eating of blood the ghospell commaundeth it to be dronke S. Hilary anno 350. saith n lib. 8. de Trinitate There must be no doubt concerning the veritie of the flesh and blood for now both by the profession of our Lord and our faith it is indeed flesh and indeed blood Et mox is not this the truth it seemeth not to be ttue vnto them that deny Christ to be true God Also explicating that of the six of S. Iohn he that eateth my flesh shall liue through me c. he saith truly this is the cause of our life that wee haue Christ according to the flesh remayning in vs carnall men who shall liue by him as he liueth by the father Et infra thou saist that the son of God temaineth in vs carnally through the Eucharist S. Cyrill of Hierus anno 350 saith o Cateches 4. Mystag for as much as Christ himself thus affirmeth and speaketh concerning the bread This is my body whoe dare hearafter doubt of it and for as much also as himself confirmeth it and saith This is my blood who I say can doubt of it and say it is not his blood Et ibidem once he turned water into wine which is neere vnto blood at his pleasure only in Canaan in Galile and shall not he be worthy to be belieued that he turned wine into blood wherfore with all assurance let vs receaue the body and blood of Christ for vnder the forme of bread his body is giuen to thee vnder the forme of wine his blood is giueÌ„ to the. Et ibid so shall wee be Christophori that is bearers of Christ when wee haue receaued his body blood into our members and wee shal be made as S. Peter saith partakers of the diuine nature thou must not consider it as bare bread and wine for it is that body and blood of Christ according to our Lordes owne wordes for although thy seÌ„se make thee think thus yet faith must coÌ„firme thee that thou iudge not the thing according to the tast Et infra knowing this and being most assured that this bread which wee see is not bread although the tast think it bread but that it is the bodie of Christ and the wine which wee see although to the sense of the tast it seeme wine yet that it is not wine but the blood of Christ S. Ambrose anno 380. saith p lib 4 de Sacramentis cap 4. But this bread is bread before the wordes of the Sacrament yet when the consecration shal be adioyned of bread it is made the flesh of Christ Againe q lib de myâ—teâ—iâ—s mâ—â—â—â—ndis c. 4. peraduenture saith he thou wilt say vnto me I see another thing how can you assure me that I receaue the body of Christ now theÌ„ it remaines that wee proue it therfor wee will vse most manifest examples to proue that this is not that which nature formed but that which the benediction hath consecrated and that the force of the benediction is greater then the force of nature because by the benediction nature it self is also changed Moyses held a rod in his hand he cast it a way and it became a serpent Also hauing declared many examples of Elias and Elizeus hee concludeth if the benediction of a man preuayled so much that it conuerted nature what shall wee say of the diuine consecration it self where the wordes of our Lord and Sauiour himself worke for this Sacrament which wee receaue is made perfect by the speech of Christ and if the word of Elias preuayled so much that it brought downe sier from heaueÌ„ shall not the word of Christ be of sufficient power to chaung the nature of elementes thou hast read concerning the workes of the whole world that he spake the worde and they were made he commaunded and they were created therfore the worde of Christ which was able to make that which was not of nothing shall it not be able to chaunge those thinges which be into that which they were noâ— for it is not a matter of lesse power to giue new natures vnto thinges then to chaung the natures of thinges S. Basil anno 380. saith r lib de Baptismo cap 9. if such threatninges be pronounced against them that rashly come to those Sacramentes or sacrifices which are sanctifyed by men what shall wee say of him who is rash in receauing
is one thinge to be borne of the spirit and an other to feed of the spirit as it is one thing to be borne of the flesh which is done when the mother bringeth forth and an other to feed of the flesh which is done when the infant sucheth m lib 1 de peccator meâ—â—â— and remiss c. â—0 And in an other place he plainly demonstrateth that this precept Vnles yee eat is distinguished from the precept of Baptisme yea in infantes I answear therfore to the argument that S. Austine doth expound this place to be vnderstood of a Sacramentall eating but yet that he doth attribut that eating to infants not in the thing but in an inward desire which is had by baptisme as wee haue said To the other two places of S. Augustine I answere that that saying To what end doest thou prepare thy teeth and bellie belieue and thou hast eaten And that To belieue in him is to eat his flesh are spoken by him not of the Sacrament but of the beliefe of the incarnation for yet he had not com to that parte of the ghospell which treateth of the last supper but that saying whoe eateth in harte not who presseth with his teeth S. Augustine said when he spoke of the Sacrament not to exclude Sacramentall eating but that he might signifie the end of the Sacrament to be this to nourish our soule and not our body for he is truly refreshed with this meat that eateth in hart not that presseth it with his teeth to witt only with his teeth for he doth not exclude corporall eating when in the same place he saith that Iudas did eat it only corporally but only he doth preferre the spirituall eating before the corporall because the spirituall doth profitt without the carnall but not the corporall with out the spirituall The like is that place of Osea I vvill mercy not Sacrifice Osea cap. 6. Now our lord doth not reiect sacrifices but will none of them without mercy To the other Fathers I answere that they expound mystically not according to the letter but they in no place euer denied that those wordes ought not to be taken literally of the Sacramentall eating yea on the contrary they are aboue cited in be halfe of the Sacramentall eating for the literal and mysticall sense doe not repugne one an other To the last of S. Austine I answere Lib. â— de Doctrina Christiana he puteth a figure in the wordes concerning the manner of receauing the flesh of Christ not of the substance of the thing it self For he would not say the flesh of Christ so called figuratiuely is to be eaten that is the bread wherby his flesh is signified if wee consider the essence and verie thing of eating which only requireth that true meat be deliuered through the mouth vnto the stomake by vitall instrumentes wee shall easily perceaue that S. Austine vnderstandeth it to be eatcn figuratiuely concerning the manner for the ordinarie and proper manner of eating flesh is that it be visibly cutt in partes and so taken by little and little boyled not raw c. but the flesh of Christ is taken whole and inuisibly without any hurt of it self wherfor the flesh of Christ is slaine and torne in eating not properly but only figuratiuely for wee represent the passion of Christ Now that S. Austine doth vnderstand it in this sense this manifest for tow respects first because he saith it is to be expounded figuratiuely least some vnlawfull acte or wickednes should seeme to be commaunded Moreouer it were a wicked thing to kill and eat the flesh of Christ in partes but not after a certayn spirituall manner to receaue the verie flesh it self in the Sacrament without any hurt ther vnto Secondly because he himself doth explicate what is the litterall sense which seemeth to sound any wickednes to witt that wherein the Capharnaites did take the wordes of Christ tract 27. in Ioann Psal 98. who thought that his flesh was to be torne as wee see it done in the shambles and some little parte giuen to euery one therfore when S. Austine saith that by this precept Vnlesse yee eat is commaunded that wee communicate by the passion of Christ and worship and cogitat it in our myndes he doth only signifie that which the Apostle saith 1. Cor. 11. That the flesh of Christ is to be receaued in the Sacrament for a remembrance of the passion and death of our lord All other friuoulous obiections for as much as they haue no authoritie but theire owne bare explications I thinke needlesse to write specially when you see that wee haue all antiquitie with the whole Church for our sentence and opinion to witt that the true body and blood of Christ is vndoubtedly and really eaten in the Sacrament of the Eucharist But to make S. Austine more cleare heare yet this one sentence of his he therfore expounding a little beneath these words He which eateth my flesh and drinketh my blood remayneth in me saith thus He that remayneth not in Christ in whome Christ doth not remayne without doubt he doth not eat his flesh spiritually nor drinke his blood although carnally and visibly he presse the body and blood of Christ with his teeth but doth rather eat ad drinke the Sacrament of so great a thinge to his owne iudgment because being vnclean he doth presume to coÌ„e to the SacrameÌ„t of Christ which no maÌ„ receaueth worthily vnlesse he be cleane These S. Austine whoe therfore caÌ„ be so froward as to deny say that S. Austine doth not expouÌ„d these words of S. Iohn to pertaine vnto the Sacrament of the Eucharist where the flesh and blood of Christ is realy eaten dronken and that he would only teach when he saith This bread is to be eaten by faith that neither teeth nor bellie is to be prepared but that faith and puritie of mynd is necessary wherby this meat ought to be taken that it may profit and be worthily eaten without which it doth not profit but hurt Againe our aduersaries obiect an other place out of S. Athanasius where in his tract vpon these wordes Whoesoeuer shall speak a word against the son of man it shal be for giuen c. saith thus How many men would his body haue sufficed for meat that it might become food for the whole world but therfore he made mention of his ascension into heauen that he might draw them from a corporall vnderstanding and that they afterwards might vnderstand his flesh wherof he spoke to be meat sent from heauen and spirituall food and that it was to be giuen by himself For the wordes which I speake vnto you our Sauiour are spirit and life which is the same as if he should say my body which is shevven and giuen for the world shal be giuen for meat that it may be giuen spirituallie to euery one and become a protection and preseruation to euery one vnto the
so great and diuine a mysterie for how much more greater he is in the temple according to the voyce of our Lord so much the more greeuoue and tâ—â—r be it is vnto him that shall with an impure soule rashly come vnto the body of Christ then it is to come vnto buls and rams c. S Greg. Nyss anno 380. saith Å¿ lib. de vltâ— Moyses where he disputeth concerning the manner of the lewes which he compareth with the holy Eucharist That it is bread prepared for vs without seed without prayer without any help of man that bread falling downe from heauen was found vpon earth for the bread that cometh from heauen is our true food which is figuratiuely signified in this historie it is not a thing wanting a body for how can a thing which is no body become foode for the body but the thing that wanteth not a body questionles is a body Againe t orat Catâ— chist cap. 36.37 as a little leauen saith he maketh a whole lumpe of dow like vnto it self so also that body which is made immortall by God entring into our body transposeth and changeth it wholy into it self Et pauso post it is conioyned with the bodies of the faithfull that by this coniunction with that which is immortall man also may be made partaker of immortalitie Ibid. wee must consider how it may come to passe for as much as that one body is continuallie deliuered to so many thousand of the faithfull through out the whole world it passeth wholy through euery man and yet remaineth whole in it self Againe wherfore wee doe also now truly belieue that the sanctified bread by the word of God is chaunged into the body of God the word Et pauso post these thinges he doth by virtue of the benediction chaunged the nature of those thinges which are seene meaning the bread and wine into that meaning the body of our Lord S. Optatus anno 370 saith v lib. 2. CoÌ„â— Pamenianâ— what can be so sacrilegious as to breake rase and remoue the alters of God wher vpoÌ„ your selues also sometyme haue madeoblation where on the prayers of the people and members of Christ were borne or susteyned where vpon almightie God was inuocated from whence the holy ghost being expected with great desire descendeth from whence many men receaue the earnest penny of their eternall saluation and protection of their faith and hope of resurrectionâ— Et mox what is the alter but the seat of the body and blood of Christ Et infra wherein did Christ offend you whose body and blood sometyme remained theron Also yet this haynous offence is doubled when you also breake the Chalices the porters or carriers of the blood of Christ S. Greg. Naz. anno 380. saith x orat 2. de Paschate without trouble and doubt eat the body and drinke the blood of Christ if thou be indeed desirous of life neither do thou doubt of the truth of those speeches which are vttered concerning the flesh neither be thou offended at the passion be constant firme and established not doubting of any thing whatsoeuer the aduersarie say Againe y orat de obiâ—u Gorgoniae soronâ— suae she fell downe saith he with faith at the aulter praying with great feruencie vnto him that is worshiped therupon c. S Ephrem an 380. saith z lib. de natura Dei muâ—me scrucanda ca. 5. why doste thou search thinges vnsearchable if thou examine these thinges curiouslie thou shalt not then be accounted a man faithfull but curious be faithfull and innocent be partaker of the immaculate body of thy Lord with fulnes of faith assuring thy self that thou eatest the whole lambe himself the mysteries of Christ are an immortall fier do not thou rashly search them out least thou be consumed in the search therof Et infra This indeed exceedeth all admiration all vnderstanding and all speech which Christ the only begetton son our Sauiour hath done for vs he hath giuen vs fier and spirit to be eaten and dronken that is as himself explicateth his body and blood S. Epiphanius anno 390 saith a in Ancorato circa medium wee see what our Sauiour tooke in his handes as the Euangelist speaketh that he arose from supper and tooke these thinges and when he had giuen thankes he said This is myne this and this and wee see that it is not of equall bignes nor lyke to his Image in the flesh nor to his inuisible Deitie nor to the lineamentes or partes of his members for this is of a round proportion and vnsensible touching the power theirof his meaning was to say trough grace this is myne this and this and euery man belieueth this speech for he that belieueth it not to be himself indeed is fallen from grace and saluation S. Gaudentius anno 390. saith b tract 2. de exodo the creator himself and Lord of all creatures and natures who produceth bread from the earth doth from the earth agayne because he both can and hath promised it make his owne body and he that hath made wine of water hath also made his blood of wine Et pauso post belieue that which hath bine taught that that which thou receauest is the body of that heauenly bread and the blood of that sacred vine for when he deliuered the consecrated bread and wine to his disciples he said This is my body this is my blood Let vs beliue him vvhome vve haue belieued truth cannot lye S. Chrysostome anno 380. saith c hom 60. ad Populum AntiochenuÌ„ hom 83. in matâ—hçum Let vs yeld vnto God not resisting although that which he speaketh seeme absurde to our sense and reason Let his word I beseech you conquear our sense and reason in all thinges but especiallie in mysteries not beholding only those thinges which are before vs but belieuing also his wordes for wee cannot be deceaued by his word although our sense be very easie to be deceaued therfore because he hath said This is my body let vs not doubt of it but belieue it Et ibid. how many be there that say I vvould gladly see his shape and proportion I would gladly see his apparrell I vvould gladly see his shoos therfore thou seest him thou touchest him thou eatest him c. Againe d homil 3 in epist 3. ad Ephes Wee speake concerning his body as being that which differeth nothing from it how many of vs be made partakers of his body how many of vs doe taste his blood consider that there is the body and blood which is resident aboue in the heauens which is humbly adored by the Angels Againe c lib de Sacerdono O miracle o the bountie of God yea vvho siteth on high vvith his father in that very minate of tyme is holden in all mens hands and deliuereth himself to those that vvill receaue and imbrace him Againe f homil 83â— in Matth. â—0 ad populum
Antiochenum The workes that are set before vs are not of humane virtue wee are in place of ministers but he vvhich sanctifieth them and chaungeth them is himself Et infra he that hath said this is my body hath confirmed his fact by his vvord Againe g homil de Eucharistia in Encâ—niis doest thou see the bread doest thou see the wine doth it passe into the draught as other meats God forbid think not so for if wax being applyed to the fier is made like vnto it and none of the substance therof doth remayne nothing is ouer plus so also heere thou must think that the mysteries are consumed by the substance of the body S. Hierome anno 380. saith h in CommeÌ„t Matth. â—â—p 26. after that the typicall pasche was fullfild and he had eaten the flesh of the lambe with his Apostles he tooke bread which comforteth the heart of man and so proceedeth vnto the true Sacrament of the pasche that euen as in his prefiguration Melchisedech the priest of the high God had done offering vp bread and wine he also might represent the truth of his body and blood Againe i epist ad Hedibiam quaest 2. let vs say saith he that the bread which our Lord brake and gaue to his disciples is the body of our Lord and Sauiour Et infra neither did Moyses giue vs the true bread but our Lord Iesus he is the guest and the banquet he doth eat and is eaten S. Austine anno 400. saith k epist 86. ad Cosulatium Hee saith the beast hath giuen place to the bread as it were vnwittingly and that then the bread of proposition was wount to be put vpon the table of our Lord but now that he did take parte of the body of the immaculate laÌ„be he saith that the blood gaue place to the cuppe not thinking that he did now also receaue blood in the cuppe Et infra therfore he said it was so much the better and more requisite or conuenient to haue the old passe away and the new ordayned in Christ that the aulter might giue place to the aulter the sworde to the sworde the fier to the fier the bread to the bread the lambe to the lambe and blood to blood Againe l lib. 12. coÌ„tra Faustum cap 10 cap. 20. he saith that the faithfull doe receaue with their mouth the blood where with they were redeemed and that now they drinke that which came from the side of Christ Againe m lib. 2. coÌ„t AduersariuÌ„ legis Prophetarum cap. 9. Wee receaue saith he vvith a faithfull heart mouth the mediatour betvveen God meÌ„ the man Christ Iesus giuing vnto vs his flesh to be eateÌ„ blood to be dronkeÌ„ although it seeme more horrible to eat the flesh of man theÌ„ to destroy it to drinke the blood of man then to spill it Againe n lib. 2. coÌ„tra Peâ—il cap. 17. The Pasche which they doe as yet celebrate of the sheepe is one thinge that which wee receaue in the body and blood of our Lord is another thing Againe explicating the title of the psalme whearin it is written And he vvas carried in his owne handes he saith o in psalmuÌ„ 33. conc â— who can vnderstaÌ„d how this may be done in a maÌ„ for who is carried in his owne haÌ„des a maÌ„ may be carried in other meÌ„s haÌ„des but no maÌ„ is carried in his owne handes wee doe not find how it should be vnderstood to be in Dauid himself but wee find it in Christ for Christ was carried in his owne haÌ„des when giuing his owne body he said This is my body for he did carry that body in his owne handes Finally he saith p Serm. ad Neophytos vt â—estatur Iuo Câ—â—notensis Episâ— in epist ad Hayâ—â—â—â—muÌ„ Paschasius in epist ad Frudrgâ—â— iii. take yee this in the Chalice which issued froÌ„ the side of Christ And againe wee are inuited to a table where is not found the meat of men but the bread of Angels is prepared S. Cyrill of Alexandr anno 430. explicating that of the ghospell Hovv can this man giue vs his flesh to eat he saith q S. Cyrill lib 4. in 〈◊〉 cap. 3. hauing a firme faith in mysteries let vs neuer think of so high thinges or once pronounce that Hovv Againe r in epistola ad Câ—â—â—syâ—â—um wee would not saith he abhorre flesh and blood prepared vpon the holy aulters if wee did consider that God yelding and condescending to our fragilitie and weaknes did infuse the virtue of life into the thinges offered turning them into the veritie of his owne flesh that a body of life may be found in vs as a certayn seed S. Theodoret anno 440. saith Å¿ in primo Dialogo our Sauiour chaunged the names and gaue that name to the body which was proper to the token and signe to the signe or token which was of his body And addeth for hee would haue them which are partakere of mysteries not to attend or respect the nature of those thinges that are seene but to belieue the chaunce which is done by grace for the only mutation of names S. Leo Pope anno 450. saith t Sermo 14. de passione Domini wee taste him in all respects both in spirit and flesh Againe v Sermo 6. de ieiunio septimi mentis you ought so to communicate of the holy table as to doubt nothing at all of the verity of the body and blood of Christ for that is receaued by the mouth which is belieued in hart and in vayne doe they say Amen that dispute against that which is receaued S. Eusebius Emissenus anno 520. saith x Sermo de corpore Domini when the creatures are put vpon the holy aulters to be blessed with heauenly wordes before that they be consecrated by the inuocation of theÌ„ highest povver there is the substance of bread and wine but after the wordes of Christ there is the body and blood of Christ And what maruaill is it if he chaung those thinges which he created by his word S. Remigius anno 480. saith y in comm in 1. Cor. cap. 10. vpon those wordes of S. Paul The bread vvhich vvee breake is it not the participation of the body of our Lord euen then saith he as soone as it is the consecrated and blessed by the priestes and the holy ghost afterwards broken when now it is indeed the true body of Christ although it seeme bread Et infra The flesh saith he which the word of God the Father did assume in the virgine wombe in the vnitie of his person and the bread which is consecrated in the church are one body for as that flesh is the body of Christ neither are they twoe bodies but one body S. Gregory Pope anno 590. hauing done a miracle before the people he said z testo Paulo Diacono in eius vita learne to
h Luth l de capt Babyl cap. 1. Luther saith that all the sixth chapter of Saints Iohn ought to be layd aside as nothing pertegning to this matter the same saith i Zuing lib de vera salsa religione cap. de Ech. Zuinglius k Occ. lib de verbis Dom. hoc est c. Oecolampadius l Rem 2. parte examinis pag. â—â—â— ad cap 1. â—â—ss â—1 Concil Tâ—â—dem Kemnitius c. But now all Catholickes except some few of this age did euer vnderstand the wordes of this chapter to be meant of the very Sacrament of the Eucharist or Sacramentall eating of the body of our lord in the Eucharist Some Catholickes indeed that they might more easily answere the Hussites or Lutherans prouing out of this chapter communion vnder both kindâ—â— did teach the contrary as Gabriel Ocsanus Caâ—â—â—n â—apper Hisselius and Iansemus But these did euer subiect themselues and their opinions to the censure of the whole Church and Pops of Rome which hâ—retickes doe not but defend euery man his pharisie The Catholicke opinion that this chapter doth treat of the Sacramentall eating of Christes bodie in the Eucharist may be proued by these sower argumentes first out of this verie place of Scripture it self Secundly by the testimonie of the Church thirdly by the Fathers Fourthby by the absurdities which otherwise would follow Concerning the first out of the text to omitt many moe these three may suffice First therfore our lord speaketh of a thing to be or that shable when the saith m ¶ 51. the bread which I will giue is my flesh for the life of the world But if the bread in this place should signifie Christ as he is receaued by saith he should not speake of a thing to be for that kind of eating by faith hath bine a thinge common in all ages and the Fathers of the old testament did eat Christ in that manner The secund argument may be made by comparing these wordes with the wordes of the supper for so great is the similitude that the holy Scripture seemeth manifestly to craue that to be restored which hath bine heere promised for heere it is said The bread which I will giue is my flesh for the life of the world But there n Matth. 26.26 Take yee and eat for this is my body o Luc 22.19 which is giuen for you vnto remission of sins The third argument may be taken out of the wordes following to witt Therfore the Iewes did striue amonge themselues saying how can this man giue vs his flesh to eat And out of those of his disciples a little after saying This is a hard speach and who can heare him For out of these wee may collect that as well the Iewes as his disciples themselues did vnderstand some new and wonderfull thinge propounded by Christ Yet our lord did not therfore correct them but did agayne inculcate and vrge the same saying Vnlesse you shall eat the flesh of ther soÌ„ne of man and drincke his blood you shall not haue life in you Secondly it is proued out of the testimonie of the Church for the p in epistola ad Nestorium Councell of Alexandrie approued in the third generall Synod expoundeth that Vnlesse you shall eate c. to be spoken of the receauing of this Sacrament the same doth the q Sub finem tertij tomi Sess 13. cap. 2. seventh Synod and lykewyse the Councell of Trent expoundeth the wordes He which eateth me shall liue for me to be also of this Sacrament now although these Councells made no decree of this matter yet it is sufficiently euident what all the Bishops of these three generall Councells did thinke and consequently the whole Church which they did represent Thirdly it is proued out of the Fathers that haue written commentaries vpon S. Iohn and with one generall consent expound these places of the Sacrament of the Eucharist as S. Chrysostome Augustin Cyrill Theophylactus Euthymius Rupertus S. Thomas Nicholas Hyramus and Dionysius the Carthusian besides infinit others who for their purpose and as occasion did offerre it selfe in expounding this ghospell as Origen Athanasius Basil c. Fourthly this veritie is proued out of the absurdities which would follow First therfore it would follow that S. Iohn should haue written nothing of this Sacramt for he toucheth this matter no where vnlesse in this place But certenly it were most absurde that the chief euangelist and most diligent in explicâ—ting the most secret mysteries should leaue nothinâ— in writing concerning this great Sacrament especially when he hath written so much of baptisme wherfore r lib 3 de consensu Euang cap 1. S. Augustine affirmeth that S. Iohn hath written nothing of the supper of our lord in his proper place as the rest did because he had written at large of it before Secondly it would follow that Christ did neuer explicate the fruit and excellencie of this Sacrament which he hath done very often of Baptisme for in the last supper he only instituted it Å¿ S. Chrysostome obserueth as much in his commentarie vpon the 26. of S. Matt. but added nothing concerning the explication therof which also is confirmed Because the Apostles without doubt would haue beene moued and troubled when they heard Take yee and eat for this is my body if they had not beene instructed before Thirdly it would follow that there should be no diuine precept for the receauing of this Sacrament For the other Euangelistes mention only the institution and that as often as it is taken it be done in remembrance of our Sauiours passion Solutions to the Aduersaries obiections against the real presence proued out of this sixth Chapter of S. Iohn The first argument is Luthers which also Kemnitius with others alwayes vseth which is this the supper of our lord was instituted the day before his passion but that speech written in the sixth of S. Iohn was a whole yeare befor the passion of our Sauiour therfor it doth not treat of the supper which Kemnitius confirmeth For saith he if therfore the Papistes wâ—ll reforme the communion because in S. Iohn it is said t cap. 6. Hee which shall eat of this bread shall liue foreuer it shal be also necessarie to say that water only is to be vsed in the supper because it is also said He that shall drinke of this water v cap. â—â— shall not thirst foreuer I answeare wee doe not deny but the supper of our lord was instituted the day before his passion and not a yeere before but wee say that a whole yeere before it was promised by Christ and disputed of by him concerning the excellent fruites of that Supper which was to be And this also our Sauiour did in many other thinges For in x cap. 16. S. Matthevv he promised to S. Peter the keyes of the kingdome of heauen and explicated what force they should haue which not withstanding he did
not deliuer y Iohn 〈◊〉 vntill after his resurrection To the confirmation I answear Catholikes doe not reforme the communion deliuered in S. Matt. by that of S. Iohn as Kemmtius fayneth for the communion in S. Matt. is not deformed that it should need any reformation yet wee say that one place may be truly explicated by an other and because it is said in S. Iohn Hee which eateth this bread shall liue foreuer Wee vnfainedly collect that the Sacrament taken vnder one kind doth so suffice that two formes or species are not necessarily required to receaue the fruit of this Sacrament or communion but there is great dissimilitude betweene the water wherof our Sauiour speaketh in the fourth of S. Iohn and the bread in the sixth For all interpreters expound the latter place to be vnderstood of the Eucharist as is already shexed but no man at any tyme hath euer taken the latter in that sense Moreouer S. Iohn himselfe explicateth that by water is vnderstoode the grace of the holy ghost for in his seuenth chapter he saith But this he spake of the Spirit which they should receaue belieuing in him But the bread in the sixth chapter our Sauiour himself said it was his flesh when he saith The bread which I will giue is my flesh The second argument also is Luthers in this manner In the sixth of S. Iohn our Sauiour disputed of that eating of heauenly bread which giueth life but only that spirituall eating by faith giueth life therfore that chapter treateth only of that spirituall eating I answere the assumptum is false for Sacramentall eating also doth giue life as in Baptisme not only the internall washing but also the externall doth cleance soules the first formally the other effecting as by the instrument and as it is written z Act. 15. purifying theire hartes by faith soe it is also said a Ephes 3. cleansing it by the lauer of water in the word of ife Neither doth it hinder that the Sacramentall eating doth not giue life without faith For that proceedeth from the vnprepared disposition of the receauer and not from the Sacrament it self which of it self is alwayes powerfull and sufficient b parte 1 ad obiectum 1â— pag 94. The third argument also is from Luther and Peter Martyr in his defence against Gardine after this manner our Sauiour in that chapter doth not only say that the eating of this bread doth giue life but also that with out this eating no man can liue Vnlesse yee shall eat c. But this straight precept cannot be vnderstood of a Sacramentall eating for so all infants should perish which can eat nothing but only sucke milke yea all that cannot communicate being hindered by some lawfull and necessarie cause should likwyse perish although otherwise baptized and iustified I answear it is a common difficultie how soeuer this place be vnderstood for if the Aduersaries will haue it vnderstood of a spirituall eating by faith how I pray you shall infants eat it who neither haue any vse of the spirit or actuall faith yea it weare more easie to instill some little parte of the Sacrament into infantes then to make them to belieue therfore I say this place doth perteyne only to the aged Finally either these wordes Vnlesse yee shall eat c. Do signifie a precept or a mean necessarie vnto saluâ—tion if a precept either it doth not perteyne vnto infants because they are not capable of it or certenly they are excused because they cannot fullfill it for this is common to euerie precept if a meanl necessarie vnto saluation certenly it is only for such as can loose their life which infants cannot because they want the vse of reason The fourth argument is likwise Luthers where he alleadgeth that c lib 2 contra Iulian. S. Austine teacheth that infants doe eat the flesh of Christ in that they communicat by faith therfore this place is vnderstood of eating by faith to this may be added other places of the Fathers producued by d tract 25. Peter Martyr and others for S. Augustine expoundeth the sixth of S. Iohn so spiritually that he saith belieue and thou hast eaten And in an other place To belieue in him e Ibidem tract 26. is to eat the liuely bread and in an other place he saith that these wordes Vnlesse yee shall eat the flesh of the son of man do signifie no other thing but that wee ought to communicate and cogitate earnesly in our mynd the passion of our lord and his flesh crucifyed for vs. Also f lib. 1. Pedagogi cap. 6. clement of Alexandria expoundeth that in this place by the flesh and blood of Christ is vnderstood the word of God wherby wee are spiritually fed and nourished Also g Epist 141. S. Basil interpreteth by the flesh and blood the doctrine of Christ and his mysticall coming h in Psal 147 S. Hierome likwise by the flesh and blood of our lord vnderstandeth the Scriptures lastly i in vers 3. Psal 90. S. Bernard saith That to eat the flesh of Christ is to communicate the passion of our lord and to imitate his life I answear to the place of S. Augustine brought by Luther which is the first booke against Iulian and not in the secund as he citeth first wee must obserue that S. Austine doth often tymes say k lib. 3. de peccator meritis and remiss c. 4 and in Serm. ad infantes queritat Beda in comment 1. Cor. 10. that infants ought to eat the body of our lord if they wil be saued but he doth not vnderstand it to be necessarily done indeed for the same S. Augustine in the same place saith that infants in the very Baptisme doe participate of the body of Christ and that by the receauing of Baptisme they doe also fullfill the precept of receauing the Eucharist Secondly wee must note that infants are not only not bound to the communion indeed but neither by externall desire wherof they are by no means capable but only by an inward desire which they haue when they are baptized for then they receaue power to participate of the Bucharist and because euery one that is borne doth naturally desire meat therfore also they in that they are borne agayne in Christ doe craue the meat or food of the regenerate yet so as to be receaued in it tyme and place therfore infants do neither communicate spiritually not Sacramentally concerning the thing but Sacramentally by an inward desire whervpon it followeth that it is not altogether the same for them to be baptized and to communicate although they are done together because the one proceedeth from the other Therfore S. Austine although in the places cited say that infantes do eat the flesh of Christ in baptisme not withstanding in an other place he doth manifestly distinguish to be baptized and to eat the flesh of Christ l Sermo de â—erbis Domini For saith he it
who haue dayly offered my pretious body and blood i lib. de velandis virginibus Tertullian anno 200. saith it is not permitted that women should teach or speake in the church nor Baptize nor offer k in epistola ad SmirneÌ„ses S. Ignatius anno 100. saith it is not lawfull without a Bishop to offer or sacrifice or celebrate Masses l lib. 4. aduer haeres cap. 32 ad finem S. Irenaeus anno 160. saith Christ the new oblation of the new testament that is to say of his body and blood which the church haueing receaued from the Apostles â—hee offereth vnto God through the whole world m Sermo de defunctis S. â—thanasâ—us anno 340. saith The oblation of the vnbloodie sacrifice is our propitiation n Sermo de câ—m Domini lib. 2 epist 〈◊〉 Oâ—â—cilium S. Cyprian anno 240 saith That the Eucharist is a holocaust to purge our sinnes And againe yf Iesus Christ our Lord and God be himself the high priest of God the Father and offered sacrifice to God the Father and commaunded this to be done in remembraunce of him verily 〈◊〉 performeth the office of a priest in place of Christ that â—â—â—â—ateth that which Christ hath done and he shall offer the true and full sacrifice to God the Father then in the church if he begine in such manner as he saw Christ offer o in Liturgia S. Basil anno â—80 saith make vs worthy to stand with a pure hart before thee and to minister vnto thee and offer the reuerend sacrifice for the aboliâ—hing our sins and reconciliation of thy people p Cateches S. â—â—ystâ—g S. Cyrill of Hierus anno 350 saith wee offer Christ slaine for our sins to the end wee may procure his fauour who is most mercifull both for our selues and for them q oraâ— de re◠〈…〉 c. S Gregory Niss anno 380 saith our Lord preuenting the violence of the Iewes offered himâ—elf a sacrifice being himself both priest and lambe but thou wilt say vnto me when was this done euen then when he gaue to his familiar friends his body to eat and his blood to drinke and that which himself did he commaunded his ministers to doe the same r homil â—4 in 1. ad Cor. S. Chrysostome saith anno 380. That instead of sacrifices and killing of brute beasts he commaunded himself to be offered Againe Å¿ homil in epistol ad Hebrâ—â— not many Christes saith he but one Christ is offered in many places being whole Christ in this place and in that place one body not many bodies Againe t in psal 95. the number of sacrifices in the law were great without number all which new grace coming afterwards vnto vs it doth imbrace them or comprehend them in one sacrifice establishing one true oblation Againe v in a homiâ— in 2. Tim. 1. The sacred oblation it self whether Peter or Paul or any other priest of any worth doe offer it is the same which Christ himself gaue to his disciples and which priestes also do now make this oblation hath nothing lesse then that hadd why so because maÌ„ doe not sanctifie this but Christ who sanctified that before for as the words which Christ spake be the same that the priest doth now pronounce so the oblation is also the same Againe x lib. 6. de Sacerdotio The priest saith he being an embassadour maketh intercession and prayer vnto God for the whole world that he would forgiue the sins of all men both liueing and dead y in Liturgia Againe make vs vvorthy to offer vnto thee giftes and sacrifices for our sins and the iniquitie of the people z in 1. cap. S. Lucae S. Ambrose anno 380 saith vvhen vve sacrifice Christ is present Christ is offered Christ is sacrificed because Christ our pasouer is offered Againe a lib. 1 de officiis cap 4â— in psalme 8. lib 5. epist 3â—8 Christ offereth himself as a priest to forgiue sins Againe although Christ be not now seene to offer yet he doth offer vpon earth when his body is offered Againe I continued in myne office saith he I beganne to say Masse and to pray vnto God in the oblation that he would be mercifull b trâ—ct 2. in Exodum S. Gaudentius anno 390. saith In the shadow of that legall passouer one lambe was not slayne but many because one vvas not sufficient for all c and the same lambe being offered through all chrches in the mysterie of bread and wine it refresheth being belieued it quickeneth being consecrated it sanctifieth the consecrators this is the flesh of the lambe this is his blood c in commeÌ„tario cap 1. ad Tâ—â— â—n S. Hierome anno 380. saith if lay men be commaunded to absteyn from their wiues for prayer vvhat shall vvee think of a Bishop vvho must dayly offer immaculate sacrifices vnto God for his owne sins and the sins of the people d quaest 57. in leuiticum S. Augustine anno 400. saith by those sacrifices this sacrifice wherby true remission of sins is obteyned was signified Againe e lib 4 de trâ—â—â—t cap. 14. what more acceptable thing saith he can be offered or receaued then the flesh of our sacrifice made the body of our priest Againe f lib. contra aduersatios legis cap 20. Malachie 1. v. 11. expounding that place of Malachie he saith The church by the successours of the Apostles offereth the sacrifice of payse in the body of Christ Againe g in omni loco offertur lib 18. de ciuitate Dei cap. â—6 for as much saith he as they may see in euery place euen from the rising of the sunne vnto the letting that this sacrifice is offered vnto God by priestes according to the order of Melchisedech they cannot deny but that the sacrifice of the Iewes of whome it is said I haue no w ll in you hath ceased or else they exspect another Christ h lib. 1. demonstrat Euang cap. vlt ad locuâ— Mal. cap. 1. S Eusebius anno 330. Cesariensis Therfore wee sacrifice vnto almightie God a sacrifice of prayse wee sacrifice vnto God a full sacrifice which carrieth a sweete smelling odour and most holy sacrifice wee sacrifice a pure sacrifice after a new manner according to the new testament S. Gregory 1. Pope i lib. 4. Dialog cap 58. anno 1600. saith This victime or sacrifice doth marueilouslie deliuer a soule from eternall destruction and doth also renew vnto vs in a mysterie that death of the only begotten who although rising againe from the dead he doe not now dye and death shall no more triumph ouer him yet liueing in himself immortallie and vncorruptiblie is sacrificed againe for vs in this mysterie of the holy sacrifice for his body is receaued there his flesh is giuen for the saluation of the people his blood is now powred out not into the handes of the vnfaithfull but into the mouâ—hes