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Sutton. White. Laud.


specting our weakness, hath conveyed unto us His Body and Blood after a divine and spiritual manner, under the forms of Bread and Wine." P. 26.

Bishop White, (quoting Bishop Bilson.)

"The more learned Jesuits themselves acknowledge that Protestants believe the Real Presence of Christ's Body and Blood in the Holy Eucharist; and our Divines deliver their faith concerning the Sacrament in this manner; "God forbid we should deny that the Flesh and Blood of Christ are truly present and truly received of the faithful at the Lord's Table it is the doctrine we teach others, and comfort ourselves with." Conference with Fisher, p. 178.

Archbishop Laud.


"As for the Church of England, nothing is more plain than that it believes and teaches the true and real Presence of Christ in the Eucharist."-Conference with Fisher, p. 294, sec. 35.

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"His Altar, as the greatest place of God's residence upon earth, (I say the greatest,) yea, greater than the pulpit. For there 'tis Hoc est Corpus meum,' This is My Body.' But in the pulpit 'tis at most, Hoc est verbum Meum,'' This is My word.' And a greater reverence (no doubt) is due to the Body than to the word of our Lord. And so in relation, answerably to the throne, where His Body is usually present, than to the seat where His word useth to be proclaimed."-Speech at the Star Chamber, 1637, p. 47.

"O Lord God, hear my prayers. I come to Thee in a stedfast faith; yet for the clearness of my faith, Lord, enlighten it, for the strength of my faith, Lord, increase it. Behold, Lord, I quarrel not the words of Thy Son my Saviour's blessed Institution. I know His words are no gross, unnatural conceit, but they are Spirit and Life. While the world disputes, I believe. He hath promised me, if I come worthily, that I shall receive His most precious Body and Blood with all the fruits of His Passion."Devotions.

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"O Lord God, how I receive the Body and Blood of my most blessed Saviour Jesus Christ is the very wonder of my soul, yet my most firm and constant belief upon the words of my



Laurence. Pocklington. Heylin.

At this time they are graciously offered to me and my faith; Lord, make me a worthy receiver, and be it unto me as He hath said."-Ibid.

"As I like not those that say, He is bodily there, so I like not those that say, His Body is not there, because Christ saith it is there, and St. Paul saith it is there, and the Church of England saith it is there, and the Church of God ever said it is there; and that truly and substantially and essentially: and that not only by way of representation or commemoration; and yet without either con, sub, or trans, which the ancient Church said not by a real, and nevertheless a spiritual and mystical and supernatural presentation and exhibition. For why should our Saviour bid us take what He would not have us receive? We must believe it is there; we must not know what is there; our faith may see it, our sense cannot; it is a mystery they all say, and it were no mystery if it were known; His Presence they determined, the manner of His Presence they determined not; they say He is there, and they say the Lord knows how. For why should we seek Him naturally in the Communion, Whom naturally we cannot find in the womb of the Virgin?” Dr. Laurence, Sermon before the King, p. 17, 18.

"The people were not so profane and unchristian not to perform their most humble and lowly reverence towards the most holy and sacred Altar, where Christ is most truly and really present in the blessed Sacrament, &c. Altars because they are the seats and chairs of estate, where the Lord vouchsafeth to place Himself amongst us, (quid est enim Altare, nisi sedes Corporis et Sanguinis Christi, as Optatus speaks?) have been in all ages so greatly honoured, and regarded of the most wise, learned, and most blessed Saints of God." Pocklington, Altare Christianum, p. 108. 153.


Bishop Ridley doth not only call it the Sacrament of the Altar, affirming thus, that in the Sacrament of the Altar is the the natural Body and Blood of Christ, &c." Heylin, Coal from the Altar, p. 15. quoting Ridley.

"All sides agree in the truth with the Church of England, that in the most blessed Sacrament the worthy receiver is by his faith made spiritually partaker of the true and real Body and Blood of Christ, truly and really. I would have no man troubled at the words truly and really, &c. Bellarmine saith, Protestants do often grant, that the true and

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Laud (alleged by Prynne.) Forbes.


real Body of Christ is in the Eucharist, and it is most true. For the Calvinists, least they which follow Calvin himself, do not only believe that the true and real Body of Christ is received in the Eucharist, but that it is there; and that we partake of it vere et realiter: nor can that place by any art be shifted or by any violence wrested from Calvin's true meaning of the Presence of Christ, in and at the blessed Sacrament of the Eucharist. And, for the Church of England, nothing is more plain than that it believes and teaches the true and real Presence of Christ in the Eucharist; unless A. C. can make a body no body, and blood no blood. Nay, Bishop Ridley adds yet further, That in the Sacrament is the very true and natural Body and Blood of Christ, that which was born of the Virgin Mary, which ascended into heaven, which sitteth at the right hand of God the Father, which shall come from thence to judge the quick and the dead, &c.'" Laud's Conference with Fisher, p. 286-296.

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"And for the passages objected out of mine own Speech in Star-chamber, that they imply and necessarily infer the Popish doctrine of Transubstantiation, and the giving of divine worship to the Altar, even the same that is given to God. I answer, that neither of these can be inferred from thence; for my words only imply, that Christ's Body is truly and really present in the Sacrament; yet not corporeally, but in a spiritual manner, and so is received by us; which is no more than Master Calvin himself affirms on the 1 Cor. xi. 24. where thus he writes: Neque enim mortis tantum et resurrectionis suæ beneficium nobis offert Christus, sed Corpus Suum in quo passus est et resurrexit: concludo, realiter (ut vulgo loquuntur), id est, vere nobis in Cœna datur Christi Corpus, ut sit animis nostris in cibum salutarem; and Master Perkins himself saith as much." Prynne's Canterbury's Doom, p. 514.

Bishop Forbes.

"The doctrine of those Protestants and others seems most safe and true, who are of opinion, nay most firmly believe, that the Body and Blood of Christ is truly, really, and substantially present in the Eucharist, and received but in a manner incomprehensible in respect of human reason and ineffable, known to God alone, and not revealed to us in the Scriptures, not cor

poral, yet neither in the mind alone, or through faith alone, but in another way, known, as was said, to God alone, and to be left to His Omnipotence." Consid. Modest. de Euchar. I. i. 7.


"It abolishes the mystery of our consolation, and that whereby our faith is strengthened in the use of these holy signs, that mankind might have an interest in Christ, and what He should do on our behalf. We know it was required He should be incarnate and take our nature upon Him, which now He hath done. Every one of us can believe that what He hath done is for the behoof of mankind; and so some men shall be the better for it, since our whole kind by reason of His Incarnation is capable of the benefits of His Passion and the whole work of redemption. But in that though Christ became man, yet He took not upon Him the nature of every several man, hence no man from His Incarnation could apply these benefits unto himself in special: for he might say, indeed Christ was made man, and so man may be the better for Him, and have some interest in Him; but since He was not incarnate into me, how should I apply this unto myself? Why therefore the all-wise God, who knew our weakness, hath so ordained in the mystery of this Holy Sacrament, that it is a mystical Incarnation of Christ into every one who receives it. Whence Gregory Nazianzen defines the Eucharist, κοινωνία ἐνσαρκώσεως τοῦ Θεοῦ, a Communion of the Incarnation of God. For in that He affirms the Bread to be His Body, and the Wine to be His Blood; by receiving this Body and Blood of Christ, and so changing it into the substance of our body and into our blood by way of nourishment, the Body of Christ becomes our body, and His Blood is made our blood, and we become in a mystical manner flesh of His flesh and bone of His bone. And as in His conception of the Holy Virgin, He took upon Him the nature of man, that He might save man; so in His Holy Sacrament He takes upon Him the nature of every man in singular, that He might save every man who becomes Him in the Divine Sacrament of His Body and Blood. His real Incarnation was only in one, but His mystical Incarnation in many and hence comes this Sacrament to be an instrument whereby Christ is conveyed unto us, His benefits applied, and so our faith confirmed." Disc. xlv. p. 254. ed. 1672.

"Now we know (Exod. xix. 13.) that no beast might touch the mountain when the Lord appeared on Mount Sinai: so none of those whom God accounts in the number of beasts (as all who have beastly affections) may approach in Christ's presence, or come unto His table.


Wherefore, as God saith, be ye holy, because I am Holy; so may it be said unto all communicants, be ye holy, because the Sacrament is holy. (Lev. xi. 44, &c.) Whence it was a worthy custom in the ancient Churches for the Bishop or Deacon to proclaim at the Holy Communion τὰ ἅγια τοῖς ἁγίοις, holy things for them that are holy, holding in his hand the Holy Sacraments. And good reason why; for where this holiness is not, there, in stead of comfort, the heart is more and more corrupted. Even as the spider gets strength of poison from the sweetest herbs and flowers; so the profane heart is strengthened in wickedness by receiving this holy and heavenly food.

"The heinousness of this sin is aggravated in respect of the thing received: for our Apostle elsewhere saith, the unworthy receiver becomes guilty of the Body and Blood of Christ, (1 Cor. xi. 27.) that is, he is guilty of offering contumely, injury, and indignity unto Him. St. Paul, when he dissuades husbands from misusing their wives, gives this for a reason, no man ever yet hated his own flesh: (Eph. v. 29.) and may not I reason thus, let no man offer injury unto Christ, because He is flesh of our flesh? yea He is our Head, and a wound or maim given to the head is more odious and dangerous than to another part. To offer violence to a common person, is a fault; to strike a magistrate, a greater; but to wound a king, who is the Lord's anointed, is a sin in the highest degree. O what a heinous sin is it then to offer violence to, and as much as in us lies to strike and wound, the Son of God, the King of Kings and the Lord of Glory!

"To be guilty of death and shedding of the blood of any innocent man, is a fearful sin; and this made David cry out, Deliver me, O Lord, from blood-guiltiness. (Psalm li. 14.) How fearful is it then to be guilty of the Body and Blood of Christ! Whose heart is not moved against the Jews, when he hears or reads their villanies and violence offered to our Blessed Saviour? But Chrysostom gives us a good take-heed, Take heed (saith he) lest thou be guilty in the like kind, by un

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