A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

ANSWER.

THe more learned Iesuites themselues, acknowledge b 1.1, That Protestants beleeue the reall Presence of Christs Bodie and Blood, in the holy Eucharist; and our Di∣uines deliuer their Faith concerning the Sacrament in this [ E]

manner a 1.2: God forbid wee should denie, that the flesh and bloud of [ A] Christ are truly present, and truly receiued of the faithfull at the Lords Table: it is the Doctrine wee teach others, and comfort our selues with.

The difference then betweene Papals and vs, is not concer∣ning the obiect, or matter receiued in and by the Sacrament, [ B] but touching the manner of Presence, and the manner of Re∣ceiuing. Caluin b 1.3 saith thus concerning the difference, That the bodie and bloud of Christ are communicated to vs in the holy Eucharist, none of vs denie; the question is, concerning the manner of this communication.

The sacred Scripture neither expressely, nor yet by any for∣mall consequence, teacheth the Doctrine of Transubstantiati∣on (as some learned Papists c 1.4 themselues confesse) neither is [ C] this Doctrine any part of the antient Catholique Faith (as some other among them say d 1.5.)

The Fathers are against Transubstantiation: The mysticall signes (saith Theodoret e 1.6) doe not, after sanctification, depart from their owne nature, but remaine in their former substance, figure, and [ D] forme. The Sacraments which wee receiue of the bodie and bloud of Christ (saith Pope Gelasius f 1.7) are a diuine thing, and by them wee are made partakers of the Diuine Nature; and yet for all that, the nature of Bread and Wine ceaseth not to be. After consecra∣tion (saith S. Chrysostome g 1.8) it is deliuered from the name of Bread, and reputed worthie to be called the Lords Bodie: notwith∣standing, the nature of Bread still remaineth. The signes, as touching the substance of the creatures, are the same after consecration, which they were before (saith Bertram. h 1.9.)

To the other part of the Iesuits speech, Or else the maine Ar∣ticle, [ E] &c. I answer, first, we cannot graunt, That one indiuidu∣all Bodie may be in many distant places at one and the same instant, vntill the Papals demonstrate the possibilitie hereof by

testimonie of sacred Scripture, or by the antient Tradition of [ A] the Primitiue Church, or by apparent reason. And if they shall except, saying, That they make not Christs bodie locally present in many places at once, but substantially a 1.10 onely; wee say with Augustine b 1.11, Spacia locorum tolle corporibus & nusquam erunt, & quia nusquam erunt, nec erunt, Take away their places from bodies, and the bodies shall be no where; and if they shall be no where, they shall haue no being. And in another place c 1.12, Corpora non possunt esse, nisi in loco; Bodies cannot be, but in some place. And againe d 1.13, Christus homo secundum cor∣pus, [ B] in loco est, & de loco migrat, & cum ad alium locum venerit in eo loco, vnde venit, non est; The man Christ is in a place, accor∣ding to his Bodie, and hee passeth from place to place; and when hee commeth to another place, hee is not in that place from whence hee came.

The Papals paralogize, saying, That because circumscripti∣on and localitie are not of the essence of the bodie e 1.14, there∣fore by the omnipotent power of God, the bodie may be without them. But if this illation be good, then wee may likewise inferre, That because to be created, made, or begot∣ten, is not of the definition of humane bodies f 1.15, therefore hu∣mane bodies, by the omnipotencie of God, may be increate, and without beginning. The learned Iulius Scaliger g 1.16 spea∣keth [ D] in this manner: (Tametsi quod non includitur in definitione, abesse potest, à definito in definitione, non omne tamen abesse potest, à re definita. Propria enim quae vocantur, in definitione non ponuntur, à re tamen abesse nequeunt, cuius propria sunt, Etsi namque sunt na∣tura suis subiectis posteriora, non tamen re, &c. Qua necessitate, coniunctum cum corpore locum, arbitror.) Although that which is not included in the definition, may be separated from the thing defi∣ned, in the very definition, yet it cannot be parted from the subiect, or thing, which is defined: for the essentiall properties of things are not placed in the definition, yet they cannot be diuided from the [ E] subiect, whose properties they be: And although by posterioritie of nature, they follow the subiects, yet indeed they are inseparable. And thus, place or circumscription is inseparably conioyned with a bodie.

Secondly, The bodie of Christ in the Eucharist, hath mag∣nitude, [ A] and quantitie, as Aquinas a 1.17 and other Schoolemen b 1.18 commonly teach. But things which haue magnitude, and quantitie, are diuisible, and limitted and confined to a certaine space, and measure, equall to their bulke and materiall sub∣stance: also they haue distance of parts, and are extended at leastwise in order to themselues, and bounded by their owne termination, compasse, or surface, although nothing extrinse∣call to them, should containe them outwardly (as is instanced in the highest Heauens c 1.19.)

When Sophisters say, That Christs bodie hath quantitie, and not the manner (or nature of quantitie) they deliuer plaine Chimaera's, and Fictions: For as a thing cannot be a substance, and want the proper nature and manner of a substance, so like∣wise a bodie cannot haue quantitie, and want the proper man∣ner [ C] and condition of quantitie d 1.20.

And whereas to elude so manifest Veritie, Papists flye to the Omnipotencie of God e 1.21, saying, That although in na∣ture it be impossible for one and the same bodie to be in ma∣ny places at once; yet because God is omnipotent, hee is able to effect it. Wee answer, first, it implyeth a contradicti∣on, [ D] That God should destroy the nature of a thing, the na∣ture of the same thing remaining safe. Secondly, wee say with Tertullian f 1.22, The power of God (which we must stand of) is his Will, and that which he Will not, he cannot. And S. Augu∣stine g 1.23, Christ is said to be omnipotent, in doing what he Will. No∣thing is impossible to God, because it exceedeth his power (saith S. Ambrose h 1.24) but some things are repugnant to his Will, and some things to his veritie, Tit. 1. 2. And the impossibilitie of these things proceedeth not of Infirmitie in God, but of Might and

Maiestie, because his Truth admitteth no Lye, nor his Power any [ A] Inconstancie.

Because therefore Christ hath a true and perfect Bodie, both in regard of substance and matter, and also in respect of quan∣titie a 1.25, stature, measure, posture, proportion, &c. and because euerie true humane bodie, by the Ordinance of the Creator, (who hath formed and constituted the seuerall kinds and na∣tures of things after a speciall manner) is determined to one indiuiduall place at one instant b 1.26, and must also haue distinction and diuision of parts, with a length, latitude, and thicknesse proportionall to the quantitie thereof: Therefore, except [ B] God himselfe had expressely reuealed, and testified by his Word, that the contrarie should be found in the humane bo∣die of Christ, and that the same should haue one manner of corporall being in Heauen, and another in the holy Eucha∣rist, at one and the same time; a Christian cannot be com∣pelled to beleeue this Doctrine, as an Article of his Creed, vpon the sole Voyce and Authoritie of the Laterane or Tri∣dent Councell.

Some learned Papists confesse ingeniously, That secluding the Authoritie of the Church, there is no written Word of God c 1.27 sufficient to enforce a Christian to receiue this Do∣ctrine: [ D] And moderne Pontificians are not able to confirme their present Tenet (to wit, That Christs humane bodie may be in many vbities or places at one time, and that the whole bodie of Christ is circumscriptiuely in Heauen, and accor∣ding to the manner of a Spirit d 1.28, and of the Diuine nature it selfe, without extension of parts, in euerie crumme of the

Sacramentall formes.) This Doctrine (I say) Papals are not [ A] able to confirme, by the vnanimous Testimonie and Tradition of the antient Church. Therefore because the same is groun∣ded, neither vpon Scripture nor Tradition, they begge the question, when they alleadge Gods omnipotent power: for it must first of all, and that vpon infallible Principles appeare, That God will haue it thus; before his omnipotencie be plea∣ded a 1.29, that he is able to make it thus.

But the Iesuites Sophisme, whereby hee would intangle vs within the snares of fundamentall Errour, when wee denie Christs bodily presence in many places at once, proceedeth in this manner:

No bodie can be truely receiued in many places at once, vnlesse the same be corporally present in many places at once.

The Bodie of Christ is truely receiued in many places at [ C] once, to wit, in euery place where the holy Eucharist is admi∣nistred. Ergo:

The Bodie of Christ is present in many places at once.

I answere: The Maior Proposition is denyed; for there is a twofold manner of true Presence, and consequently of Re∣ceiuing: one Naturall, by the hand and mouth of the bodie: [ D] Another Mysticall and Spirituall, by the deliuerie of the holy Ghost, and by the apprehension and action of the soule.

First, The holy Ghost truely and verily reacheth and pre∣senteth the Obiect, which is Christs Bodie and Blood, cruci∣fied, and offered in Sacrifice for mans Redemption.

* 1.30 Secondly, The reasonable soule being eleuated by a liuely and operatiue Faith, apprehendeth and receiueth the former obiect, as really, verily, and truely, after a spirituall and su∣pernaturall manner, as the bodie receiueth any corporeall or sensible obiect, after a naturall manner, Iohn 1. 12. Ephes. 3. [ E] 17. Fulgentius b 1.31 saith, Filium Dei vnicum per fidem recipiunt: They receiue the onely Sonne of God by Faith. Our Sa∣uiour saith, That holy Beleeuers receiue the Flesh, and drinke the Blood of Christ, Iohn 6. 50, 53, 54. Credendo, by

〈◊〉〈◊〉 a 1.32, v. 35.47. Paschasius b 1.33 hath these words, The [ A] flesh and blood of Christ, &c. are truely 〈◊〉〈◊〉 by Faith, and vn∣derstanding. It is not lawfull to eate Christ with teeth. This Sacra∣ment is truely his flesh and his blood, which man eateth and drin∣keth spiritually. 〈◊〉〈◊〉 saith, Hold readie the mouth of thy Faith, open the iawes of Hope, stretchout the bowels of Loue, and take the Bread of life, which is the nourishment of the inward man. Eusebius Emisenus c 1.34, When thou goest vp to the reuerend Al∣tar, to bee filled with spirituall meates by Faith, behold, honour, and wonder at the sacred Bodie and Blood of thy God, touch it with thy minde, take it with the hand of thy heart: and chiefly prouide, [ B] that the inward man swallow the whole. Saint Ambrose e 1.35, Come∣dat te cor meum panis Sancte, panis viue, panis munde, veni in cor meum, intra in animam meam: Let mine heart eate thee, oh holy Bread, oh liuing Bread, oh pure Bread, come into my heart, enter into my soule. Saint Augustine f 1.36, There is ano∣ther Bread which confirmeth the heart, because it is the Bread of the heart. And in another place g 1.37, Then is the Body and Blood of the Lord life to each man, when that which is visibly taken in the Sacra∣ment, is in very truth spiritually eaten, spiritually drunken. [ C]

Now from the former Testimonies, it is manifest, that the Bodie and Blood of Christ, may truely and really bee [ D] eaten and receiued, by operatiue Faith in the Sacrament.

And if it bee further obiected, That spirituall eating and drinking of the Bodie and Blood of Christ, may bee without the Sacrament:

I answere, That the same is more effectually and perfectly accomplished in the Sacrament, than out of the Sacrament: because the holy Ghost, directly, and in speciall, when the Sa∣crament is deliuered, exhibiteth the Body and Blood of Christ, as a pledge and testimonie of his particular loue towards euery worthie Receiuer; and the liuely representation and comme∣moration [ E] of Christs death and Sacrifice, by the mysticall signes and actions, is an instrument of the Diuine Spirit, to apply and communicate Christ crucified, and to increase and confirme the Faith, Charitie, and pietie of Receiuers.

Lastly, It is remarkeable, that vntill the thousand yeeres, [ A] and more, after Christs Ascension a 1.38, Orthodoxall Christians beleeued, that the Bodie and Blood of Christ were truely and really present, and deliuered to worthie Receiuers, in, and by the holy Eucharist, according to S^t. Pauls Doctrine, 1. Cor. 10.16. And that the same must be spiritually receiued by Faith, or else they profited nothing b 1.39.

But the manner of Presence (which some Modernes now obtrude) by Consubstantiation, or by Transubstantiation, was not determined as an Article of Faith c 1.40.

And (to say nothing of Consubstantiation, the defence [ C] whereof, inuolueth them in many absurdities, which vnder∣take for it) it is apparant, that Transubstantiation is a bastard plant, and vpstart weed, neuer planted by the heauenly Fa∣ther, but the same sprang vp in the declining state of the Church, and it is perplexed and inuolued with so many ab∣surdities and contradictions to Veritie formerly receiued; that our Aduersarie was transported with partiall folly, when he presumed to ranke the refusall of this new d 1.41 and prodigious Article, among fundamentall Errours. [ D]

Notes

• b 1.1

  Bellarm. d. Euchar. lib. 1. cap. 1. Greg. Vol. Tom. 4. Disp. 6. q. 3. punct. 1. Suares 3. q. 75. Disp. 46. Sect. 1. pag. 518. Caluinus, &c. Cum negaret corpus Christi esse realiter ac substantialiter praesens, in hoc Sacra∣mento sed solum in coelo: nihilominus absolute concedebat, substantiam, & corpus Christi sumi & Manducari à fidelibus, ineffabili quodam 〈◊〉〈◊〉.
• a 1.2

  D. Bilson. BB. of Winchest. Diff. true Subiect. par. 4. pag. 779. 〈◊〉〈◊〉, li. d. Spir. mand. om∣nes vere Christia∣ni, sacrae Coenae Domini, ex ipsius instituto communicantes, manducant corpus & bibunt sanguinem Iesu Christi spiritualiter, efficacitate Spiritus sancti. Junius, Animad. ad. 〈◊〉〈◊〉. d. Imag. cap. 9. n. 50. Eucharistiae Sa∣cramentum 〈◊〉〈◊〉 proprie aut figurate. Proprie Sacramentum capit & panem 〈◊〉〈◊〉, & corpus 〈◊〉〈◊〉 Domini, ex instituto & veritate Christi.
• b 1.3

  Caluin. Opusc. lib. Consens. inter Tigur. & Calu. 〈◊〉〈◊〉 no∣bis (in Coena) Christi corpus & sanguinem, nullus nostrum negat, qualis autem sit corporis & sanguinis Domini communicatio, queritur.
• c 1.4

  Caietan. in 3. part. Thom. q. 75. ar. 1. Edit. Venet. anno 1547. Peti∣gian. 4. Dist. 10. q. 1. ar. 1 Et in hoc Caietanus 〈◊〉〈◊〉 defecit, qui eneruauit vim hulus argumenti 〈◊〉〈◊〉 Haereticos Sacramentarios. Dixerat enim in Comment. ar. 1. q. 75. 3. p. qui iussu Pij V. in Romana editione merito ex∣punctus est, seclusa Ecclesiae Authoritate, verba illa ad veritatem hanc confirmandam non sufficere.
• d 1.5

  Suar. in 3. part. Tho. q. 75. ar. 5. Disp. 50. Sect 2. saith, That Scotus and Biel held so.
• e 1.6

  Theod. Dial. lib. 2.
• f 1.7

  Gelas. c. Ne∣stor. & 〈◊〉〈◊〉. Bibl. Bign. to. 4. fo. 565.
• g 1.8

  Chrysost. ad Cae∣sar. Monach.
• h 1.9

  Bertram. li. d. corp. & sang. Dom.
• a 1.10

  〈◊〉〈◊〉. d. Sa∣cram. d. Euchar. Disp. 4. q. 3. punct. 5. Respondeo, Chri∣stum existere sub speciebus Sacra∣mentaliter modo, quodam admirabi∣li & ineffabili, per modum substantiae spiritualis, secun∣dum totam suam substantiam, quan∣titatem & membra, 〈◊〉〈◊〉 modo quo in coelis existit, ad dexteram Dei Pa∣tris omnipotentis, non vero existere modo quantitatiuo, seu per extensionem 〈◊〉〈◊〉, in ordine ad locum. Thom. Aq. p. 3. q. 76. ar. 4. Nugnus, ibid. Coninch. ibid. n. 66. Henriq. Sum. lib. 8. cap. 25. Reginald. Greg. Val. Tolet. Philiarch. Petigian. Angles. Barth. ab Angelo, Victoria, Chamerota, Pezantius, Vasques, Viguer. Institut. Theol. d. Euchar. & alij.
• b 1.11

  August. ep. 57.
• c 1.12

  August Serm in Mont. lib. 2. cap 9. &c. Faust. lib. 20. cap. 11. Secundum praesentiam corporalem, simul & in Sole, & in Luna, & in Cruce, esse non possit.
• d 1.13

  August. sup. Ioh. 31. Vigil. c. Eutych. lib. 4. cap. 4. Fulgent. Trasimund. 〈◊〉〈◊〉. 2. cap. 5. Theod. Dial. lib. 2. Arnob. Adu. [ C] Gent. lib. 6. Quae sunt priuata singulariaque natura, multa fieri 〈◊〉〈◊〉, simplicitatis suae integritate seruata. Nunquid esse decem omnibus in millibus, potis est vnus, vno in tempore? non opinor.
• e 1.14

  〈◊〉〈◊〉. d. Eu∣char. lib. 3. cap. 3. Non repugnat es∣sentiae corporis, esse in vno & pluribus locis, cum sint om∣nia extrinseca, & posteriora ipsa cor∣poris essentia.
• f 1.15

  Arist. 1. d. Coe∣lo. Text. 2. Corpus est quod diuisibile est secundum om∣nes mensuras.
• g 1.16

  Scalig. d. Sub∣til. Exerc. 5. Sect. 6.
• a 1.17

  Aquin. 3. Quest. 76. ar. 4. substantia corporis Christi, realiter non denu∣datur a sua quanti∣tate dimensiua, & ab alijs accidenti∣bus.
• b 1.18

  Nugnus, ibid. Fides est (〈◊〉〈◊〉 vt op∣positum sit errone∣um) quod tota quantitas corporis Christi Domini, est [ B] in hoc Sacramento.
• c 1.19

  Bellarm. d. Euchar. lib. 3. cap. 5. Sententia communis Scholarum & Ecclesiae est, &c. Petigian. 4. d. 10. q. 1. ar. 4. Dub. 2. Est conclusio 〈◊〉〈◊〉 quod corpus Domini in Eucharistia, suam habet quantitatem, & est communis opinio omnium Theologorum. c Scalig. d. Subtil. Exerc. 5. Sect. 3. Primum Coelum est in loco, & sane in suo spacio quod occupat. Bellarm. d. Euchar. lib. 3. cap. 7.
• d 1.20

  Durand. 4. Dist. 10. q. 2. Vbicunque est substantia in se realiter, ibi est substantialiter, quia est ab ea, iste modus inseparabilis, ergo 〈◊〉〈◊〉 vbi∣cunque est quantitas in se realiter, ibi est 〈◊〉〈◊〉, quia iste modus est ipsi essentialis & inseparabilis, sed illud quod est quantitatiue alicubi, non potest comparari ad totum, vel 〈◊〉〈◊〉 partem consimiliter.
• e 1.21

  Bellarm. d. Eu∣char. lib. 1. cap. 14.
• f 1.22

  Tertul. lib. c. Prax. Dei velle posse 〈◊〉〈◊〉, & non posse nolle.
• g 1.23

  August. d. Ci∣uit. Dei, lib. 5. cap. 10. Dicitur omni∣potens, faciendo quod vult, non pa∣tiendo quod non vult, vnde propre∣rea [ E] quaedam, non potest, quia est omnipotens.
• h 1.24

  Ambros. lib. 6. ep. 37. Quia ergo ei impossible: Non quod virtuti arduum, sed quod naturae 〈◊〉〈◊〉 contrarium. Impossibile istud, non 〈◊〉〈◊〉, sed virtutis, & maiestatis, quia veritas non recipit mendacium, nec Dei virtus, leuitatis errorem.
• a 1.25

  Occhagania, d. Sacram. tr. 1. d. Eu∣char. q. 20. Quan∣titas debet comi∣tati corpus Christi, vbicunque sit. Ex∣tensio localis est propria passio quā∣titatis. Ex vi ver∣borum constituitur corpus organicum. Quaeret aliquis qui fieri possit, vt mo∣dus ille extensio∣nis localis, quem corpus Christi ha∣bet in Coelo, re∣uera insit in cor∣pore Christi, & à corpore reipsa, non seperetur (vt cer∣tum sane est) & tamen non sit cum corpore Christi in Eucharistia?
• b 1.26

  Siluestran. in 4. Sent. Lect. [ C] 27. Vbi vnica substantialis essentia, & vnicum vbi, &c. Durand. 4. Dist. 10. q. 2. Si quantitas corporis Christi est in Sacramento per concomtantiam ad substantiam, non apparet possibile, qualiter ipsa tota possit esse 〈◊〉〈◊〉 praesens speciebus, & cuilibet parti specierum. Petigian. in 4. Dist. 10. q. 2. ar. 1. Si corpus Christi potest esse Sacramentaliter praesens multis locis, ergo omnibus, ergo vbique: si autem de fide est crea∣turam non posse esse vbique non solum est secundum praesentiam quantitatiuam, sed etiam secundum quam∣cunque praesentiam realem, etiam indiuisibilem & Angelicam, nam etiam de 〈◊〉〈◊〉 spirituali creata, erit de fide, non posse esse vbique alioquin ex illa proprietate, non colligeretur diuinitas filij & Spiritus Sancti.
• c 1.27

  Scotus, 4. Dist. 11. q. 3. Camerac. 4. q. 6. ar. 2. Licet ita esse non sequa∣tur euidenter, ex Scriptura. Caietan. 3. q. 75. ar. 1. Non apparet ex 〈◊◊〉〈◊◊〉 a∣liquid, &c.
• d 1.28

  Bellarm. d. Eu∣char. lib. 1. cap. 2. & cap. 14. Non habet Christus in Eucharistia, 〈◊〉〈◊〉 existendi corporum, sed potius Spirituum. Ibidem, lib. 3. cap. 4. 〈◊〉〈◊〉 si quis contendat esse in loco tam 〈◊〉〈◊〉 quam 〈◊〉〈◊〉, id requirere vt res nullo modo sit alibi, dicere possumus dari tertrum modum existendi in loco, 〈◊〉〈◊〉 per solam. 〈◊〉〈◊〉, quomodo Deus est in loco, & hoc modo in loco 〈◊〉〈◊〉 ea corpora, quae per Diuinam po∣tentiam, 〈◊〉〈◊〉 sunt in 〈◊〉〈◊〉 locis. Ochagauia, d. Sacram. tr. 1. d. Euchar. q. 22. Deus est vnus, & tamen est [ E] totus 〈◊◊〉〈◊◊〉 locis. Ibid. 4. 21. Christus existit in hoc Sacramento, quemadmodum Angelus existit in loco. 〈◊〉〈◊〉. in 4. d. 10. q. 1. Disp. 32. Sect. 5. Corpus Christi non est in Eucharistia, per modum quantitatis, sed potius per modum substantiae, Angelo potius accommodatum quam quantitati.
• a 1.29

  〈◊〉〈◊〉 4. Dist. 10. q. 1. ar. 5. In illa Angelica enunciatione non erit impossibile apud Deum omne verbum, id duntaxat significari videtur, quod [ B] nihil, quod Deus dixerit se facturum, est illi impossibile. Petig. 4. Dist. 10. q. 1. ar. 3. Caietan & Soto dicunt, quod, &c. Non est sermo de impossibili, secundum diuinam potentiam absolute, sed secundum potentiam ordinatam, secundum quam attenditur possibile velimpossibile, in Ecclesiasticis Mysterijs.
• * 1.30

  d Euseh. Emissen. d. Consecrat. dist. 2. ca. Quia corpus. Cum reuerendum 〈◊〉〈◊〉 caelestibus cibis 〈◊〉〈◊〉 ascendis, sacrum Dei tui corpus, & sanguinem fide respice, honora, mirare, mente continge, cordis manu 〈◊〉〈◊〉, & maxime haustu interiore assume.
• b 1.31

  Fulgent. d. 〈◊〉〈◊〉. & Grat. c. 〈◊〉〈◊〉.
• a 1.32

  August. sup. Ioh. tr. 25. Vt quid paras dentes & ventrem, crede & manducasti. Ibid. tr. 26. Credere in cum, hoc est man∣ducare panem vi∣rium. Qui credit in 〈◊〉〈◊〉 manducat, in∣uisibiliter sagina∣tur. Jb. Qui man∣ducat intus non fo∣ris, qui manducat in corde, non qui premit dente.
• b 1.33

  Paschas. d. corp. & sang. Dom. c. 11.12.14. Spiritualiter sanguis potatur in mysterio. Totum spirituale est quod comedimus. Virtus fidei & intelligen∣tiae, quae nihil de Christo dubitat, to∣tum illud spiritua∣liter sapit & degu∣stat.
• c 1.34

  Fulbert. Epist. ad Adeodat. 〈◊〉〈◊〉. Colon. to. 11. pa. 4. 〈◊〉〈◊〉 fidei, dilata fauces spei, viscera charitatis extende, & sume panem vitae, interioris hominis alimentum, &c.
• e 1.35

  Ambros. praec. in praepar. ad Missam.
• f 1.36

  August. sup. Psal. 103. Conc. 3. Est alius panis qui cor confirmat, quia panis est 〈◊〉〈◊〉.
• g 1.37

  August. serm. d. corp. & sang. Dom. citatur à Beda 1. Cor. 10.16. Vita vnicuique erit corpus & 〈◊〉〈◊〉 Christi, si quod in Sacramento visibiliret sumitur, in ipsa veritate spiritualiter manducetur, spiritualiter bibatur.
• a 1.38

  Petigian. in 4. Sent. d. 10. q. 1. ar. 1. p. 353. Constat ex Ecclesiasticis Histo∣rijs & ex his quae colliguntur ex sa∣cris Concilijs & Doctrina Patrum per mille annos & amplius à passione Domini, nulla fuit excitata Haerefis in Ecclesia circa realem praesentiam, &c.
• b 1.39

  August. sup. Ioh. tr. 27. Hoc est ergo manducare illam escam & illum bibere potum, in Christo manere & illum manentem in se habere. Ac per hoc qui non manet in Christo, & in quo non maner Christus procul dubio non manducat spiritualiter carnem eius, nec bibit eius sanguinem licer carnaliter & visibiliter premat Dentibus Sacramentum [ B] corporis & sanguinis Christi sed magis tantae rei 〈◊〉〈◊〉 ad iudicium sibi manducat, & bibit, quià immun∣dus praesumpsit ad Christi accedere Sacramenta quae aliquis non digne sumit nisi qui mundus est.
• c 1.40

  Aug. sent. prosp∣citatur à Bandino. sent. pag. 367. Si modum queris quo id fieri possit breuiter dico mysterium fidei salubriter credi potest, inuesti∣gari non potest. Cyril. in Ioh. lib. 4. cap. 13. Firmam fidem mysterijs adhibentes, nunquam in tam sublimibus rebus, illud quomodo aut cogitemus, aut proferamus. Ibid. c. 24. Quomodo id fiat, nec mente intelligere, nec lingua dicere possumus, sed silentio & firma fide id suscipimus.
• d 1.41

  Suar. sup. 3. Tho. d. Euchar. disp. 50. sect. 2. pa. 602. Corrigendos esse Scholasticos qui hanc Doctrinam de conuersione hac, seu de Transubstantiatione non admodum antiquam esse dixerint. Inter quos fuit Scotus. Dist. 10. q. 1. § Quantum ergo ad istud Argum. & Dist. 11. q. 3. Gabr. lect. 41. in Can.