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Of the Sacrament of the Eucharist

1. What doth the name of the Eucharist signifie?

THis one name doth betoken that high, and1 most blessed Sacramente, than the which, the Church hath nothing more honorable, more woonderfull, more effectuall, or holesome.

And it is doubtlesse very worthelie called the Eucharist, that is,2 good grace, or thankes-giuing; because it containeth the principall & greatest3 gifte of God, yea & the very fountaine and author himselfe of al grace: and it admonisheth vs of those speciall good thinges, for the receit whereof we do owe thankesgiuing, praise, and most soueraigne glory to the supreame maiesty of almightie God. For we coulde not haue wished a greater benefit, than that Christ Iesus our Lord, borne of the Virgine MARY, Crucified, and4 assumpted into glory, should so giue himselfe wholly vnto vs; that euen nowe at this present we truely receiue his Body & Bloude, and are wholly5 incorporated vnto him by this diuine Sacrament.

2. What thinges are speacially contained in this Sacrament?

THree6 thinges are comprehended in the holy Eucharist, the visible formes, the trueth7 of the body and bloode of our Lorde, and the effecte of spirituall grace.

For that which appeareth vnto our eies, are8 visible formes, to wit, of breade and wine. But that which vnder those fourmes, our faith, & not9 our sense & reason doth apprehend: that is the true body & blood of Christ our Sauiour. And that which by participation of this Sacrament, we get, is a certaine10 singular grace of the holy Ghost; to wit, the wholsome fruite and effecte of the Eucharist, as we will shew heerafter.

3. Which are the chiefe pointes necessary to be knowne touching this Sacrament?

THere are fiue, that doe principally require the handling: The first concerning the trueth of the Eucharist. The second touching the transubstantiation of bread and wine. The third of the worship and adoration of the same. The fourth, of the ohlation and Sacrifice thereof. The last of the receiuing of the same vnder one or both kinde. For of these inspeacial, it is very profitable in these our daies, to haue perfecte knowledge & vnderstanding.

4. What therfore is to bee beleeued touching the verity of the Eucharist?

THis surely, that against all11 Capharnaites, we doe with the wholl Church assuredly beleeue; that vnder the formes of bread and wine, the very true12 fleshe of Iesus Christ, & his true blood is giuen in the Eucharist: by the ministery certes of the Priest; but by the power and omnipotencie of our Lorde Iesus Christ, with whom any word is not13 impossible. He 14 spake, and they were made: he commaunded and they were created. And he saide in that supper which was prepared the daye before his passion, when he had taken the breade first, and then the15 Chalice into his hands, & when his meaning was to assure euery man both of the institution of this Sacrament & also of the trueth therof: he, I say, most plainly and expresly said:16 This is my bodye which is giuen for you. he saide, This 17 is my blood that shall be shed for many. Concerning which institution he saide also before:18 My fleshe is meate indeede, and my bloode is drinke indeede. he saide, I am the 19 liuing breade that came downe from heauen. If any man eate of this breade he shall liue for euer: 20 and the bread which I will giue is my fleshe, for the life of the worlde. Neither are other testimonies of the Euangelists, & the Apostle S. PAVL21 obscure or harde to be known: which do euidently auouch this faith vnto vs, that no man may doubt,22 but that Christ, according both to his diuine and humane nature, is wholly in the Eucharist, and doth remaine with vs euen to the end of the23 world.

Therfore24 we haue and doe receiue in the Churches the very same fleshe of Christ, that was25 seene in times past, in Palestine present with men. But the same heere in this place is neither apparant vnto the senses, nor subiecte to any transmutation and corruption: as being inuisible, impassible, immortall, shining with most excellente & diuine glory: which at this time we can not any otherwise beholde then with the eies of faith, but the Saintes in heauen doe clearely see, with wonderful delight & pleasure. And notwithstanding this, there be yet certaine sacramentaries (O horrible & often26 condemned impietie) who, whilest they can not reach with their senses, this mysterie more to be adored, then searched: they dare euen to deny the same, marueilously deprauing the wordes of the Gospell, although most plaine and euident. Which indeed is nothing else; but euen as it were to take the sunne out of the worlde: and to spoile Gods spouse the Church of the moste pretious treasure of her true louer: and to bereaue the faithfull of the breade of life: that there may be nothing at all wherby their poore banished soules may be fedde and sustained in the deserte of this worlde.

5. And what is to be thought touching Transubstantiation?

TWo thinges are heere principally to be considered, & plainlie professed: the one is; that the Prieste, who consecrateth27 the Eucharist, must bee lawfully ordered: the other is, that there is so much force and efficacie in those mystical & consecratory28 words, whereby, such a Priest, doeth in Christs roome, consecrate the bread and wine vpon the Aultar: that the bread is sodainly29 changed into the body, and the wine into the blood of our Lorde.

A very wonderfull transmutation indeede, & to be measured onlie by faith, which is broughte to passe by the omnipotent power of Christ working by those verye words: & it is not without cause called by the holy Catholike Church Transubstantiation,30 because the substance of breade & wine is most certainly conuerted into the body and blood of Christ. For if the speach of ELIAS were of such force to cause fier to come from heauen, shall not the speach of Christ (for this collection hath S. AMBROSE31 made) be of force to change the substance of the Elements? of the works of the wholl worlde thou hast reade: he 32 spake and they were made: he commanded and they were created. The speach therfore of Christ, which was able to make of nothing that which was not before; is it not able to change those thinges which are already, into that which they were not? for it is no lesse to giue new natures to thinges, then to change natures. And ther is nothing more euident then the speach of Christ, saying33 this is my body; this is my blood, in so much as there is no place at all lefte of suspition, that after consecration ther is bread & wine remaining in the Eucharist.

6. Ought we to reuerence and adore this Sacrament?

YEa34 vndoubtedly, for so doth the office of religion require at our handes, that we creatures doe giue vnto our Creatour, & seruants vnto our Lorde and Redemer most mightie and soueraigne, whom we beleeue to be present in the Eucharist: the honour and worshippe due vnto him.

For of him the Scripture35 it selfe pronounceth: Let all the Angels of God adore him. And againe: All the Kinges of the earth shall 36 adore him, all nations shall serue him. Then the diuine Prophet in an other place, when he doth contemplate this Sacrament and the greatnesse therof, thincketh it not enough to say; the poore shall 37 eate and shalbe satisfied, and shall praise our Lorde: but he addeth this also: all the families of nations shall adore in his sighte. And again all those which are fatte of the earth haue eaten and adored.

The Sages,38 and some other like are commended by the Euangelists, because they exhibited diuine honour vnto Christ being yet in mortall fleshe, falling downe before him & adoring him. But now haue we the same Christ in the Eucharist: not39 mortall but immortall, wonderfull in glory and meruailous in might and power. And this faith doe we iustlie giue testimonie of, with a religious worship both of body40 and mind; when with reuerence and submission we doe exhibite the office of Christian humilitie & dutifull gratitude, before that dreadful & alwaies most venerable maiesty of Almightie God.

7. What then must be our beliefe, concerning the Sacrifice of the Aultar?

THis vndoubtedly, that the Eucharist is not instituted only to that end, that Christians may receiue the same as an holsome food; wherupon it is called41 meate, drinke, liuely breade, & the breade of life: but also to the intent that it may be offered42 as a soueraigne & most proper sacrifice of the new Testament, insomuch, as it hath now of olde, obtained the name of an hoste, a Sacrifice, an oblation & holocauste.

And it is offered for a continuall memorie and thankesgiuing for the43 Passion of our Lorde, and that it may be auaileable vnto the faithfull both to doe away the euils, and obtaine the good thinges both of this life44 and the life to come: & that it may not only profite the liuinge but the deade also to forgiuenesse of sinnes, as most graue Fathers doe out of diuine Scripture and Tradition45 Apostolicall auouche.

This is that singular greate and and incomparable Sacrifice, which Christ at his last Supper46 ordaining vnder the forme of bread and wine, gaue charge, to his Apostles, as to the first and chiefe Preistes of the new Testament, and to theire successours, to offer:47 sayinge, doe this, for a commemoration of me.

This is that oblation, which was48 figured by diuers similitudes of sacrifices, in the time both of the lawe of nature, and the lawe of49 MOISES: as being a sacrifice containing in it all those good thinges then signified by them, as the consummation and perfection of them all. This is that perpetuall sacrifice, which shall not bee abolished50 but about the end of the worlde as51 DANIEL testifieth.

To this belongeth the Preisthod52 according to the order of53 Melchizedech, which also DAVID affirmed that it should be and continue in Christ.

This is that cleane and pure oblation, which neither any vnworthinesse or malice of the offerers can pollute; which alone succeding54 very many sacrifices55 of the Iewes lawe; is offered & sacrificed among the Gentiles in euery place, that is to say, all the worlde56 ouer, to celebrate the name of our God and Redemer, as we reade in MALACHIE.

This is the oblation of the Masse, the Sacrifice, the Liturgie,57 vnto which doe giue inuincible testimonie, the Canons and Traditions of58 the Apostles, the holy Councels,59 the generall consent and conlinuall custome of the wholle Church, Greeke60 & Latine, East and weast.

Which Sacrifice61 of the Masse if we weigh the whole matter vprightly, is in trueth a certaine holy and liuely representation, and also an vnbloody and effectuall oblation of our Lords Passion & of that bloody Sacrifice, which was offered for vs vpon the Crosse.

Wherby first it commeth to passe, that a liuely memory, faith, & gratitude from vs towardes our Redemer, is daily stirred vp and confirmed, according to that; Doe this 62 for a commemoration of me. Of which words, the Church hath bene such a diligent interpretor, that she hath in such sort ordained, all externall furniture belonging vnto this vnbloody Sacrifice, holy63 Vestiments, Vessels, Ceremonies, and al manner of actions: that the standers by may haue nothing else to behold, but that holy commemoration: and the maiestie of so greate a Sacrifice may be the more set forth: and the mindes of the faithfull, by meanes of these exteriour signes and helpes, more easilye lifted vp, and as it were leade with the hande to the meditation of Heauenlye thinges, which do lye hidde in this Sacrifice.

Also hereby it commeth to passe, that the fruite of the oblation of Christ made vpon the Crosse, and of our Redemption may be applied vnto vs, and to all the faithfull as well aliue as64 deade.

For which cause65 S. CYPRIAN giueth testimonie that this Sacrament is both a medicine and a holocaust to heale infirmities, and to purge iniquities. And MARTIAL the disciple of the66 Apostle S. PETER, writeth thus: That which the Iewes vpon enuie did sacrifice, thinking therby to blot out his name vpon earth: that same doe we for our saluation offer vpon a sanctified Aultar, knowing well that by this only remedy life is giuen vnto vs, and death put to flight. Wee omit other Fathers, witnesses of the same faith and doctrine, that we may keepe that breuitie that we purposed in the beginning.

By all which thinges it is apparantly euident, that Christ two sundry waies is called and is in deede for vs a Sacrifice: to wit after a bloody, &67 an vnbloody maner. For he offered68 himselfe a bloody sacrifice for vs vpon the Crosse, that vnto the tipe of the Pascall Lambe, which was offered69 among the Iewes; he the true Lambe without spot, the very truth vnto the figure, might answere. But at the last supper,70 as also vpon the Aultar, his pleasure was, that the same shoulde be offered, after a manner and ceremonie vnbloody, euen as S. CYRIL71 calleth it: to the intent that the oblation of72 Melchizedech, who offered bread & wine, might be made perfite; & he remaine true Preist according to the order of Melchizedech, and his Preisthood continue foreuer, without any other to succeede in his roome.

There, once73 and at one onlie place of Iudea, he offered his Sacrifice; whereof S. PAVL writing vnto the Hebrues doth discourse: but here he is sacrificed74 more often, and in euery place, to wit all ouer the Church: as it is confirmed by the75 Prophet MALACHIE. There he was offered vnto death: and here for a perpetuall and liuely remembrance of his death, &76 an holsome participation therof, which floweth from thence, as it were, from the head vnto the members; to the intent that the fruit & effect of that sacrifice offered vpon the crosse might be dailie exhibited and applied vnto vs, by this sacrifice of the Masse.

8. Is the Eucharist to be receiued vnder one kinde only, as of bread, or vnder both kindes of bread and wine?

FOR asmuch as belongethe to Priests, or those that sacrifice; it is manifest that they must receiue the Sacrament vnder both kinds: whereas otherwise, they cannot orderly either consecrate, or offer the Eucharist. The reason wherof depending of the nature of the sacrifice it selfe; there is no neede to alleadge in this place.

But concerning the rest of the faithfull which doe not themselues sacrifice, we must thus much confesse, that they are not bounde by any diuine commandement to receiue the Blessed Sacrament vnder both kindes, but that it is sufficient for their saluation to communicate vnder one kinde. For if we looke into the state of the primitiue Church we shall finde that it was ministred vnto the faithfull sometime vnder one77 and sometime vnder both kindes. And if we goe vnto the holy Scripture; it doth in such78 maner speake of this Sacrament, that it vseth to make mention sometime of the bread and the cuppe; sometime of the bread only. For where we reade: Vnlesse you 79 eate the fleshe of the Sonne of man, & drinke his bloode you shall not haue life in you: We reade also: If any man eate of this breade he shall liue foreuer. And he which said;80 He that eateth my fleshe, and drinketh my bloode, hath life euerlasting: hath also said: The 81 bread which I will giue, is my flesh, for the life of the world. And againe the same that affirmed: He 82 that eateth my fleshe, & drinketh my bloode, abideth in me and I in him: affirmed this also: He 83 that eateth this bread, shall liue foreuer. To omit, what S. LVKE84 alleadgeth touching the breaking of breade only. Neither doe we want the example of Christ himselfe, who first at the last supper ordained this Sacrament vnder85 both kinds, & deliuered it vnto his Apostles. But afterward being at Emaus with his two disciples, he gaue86 then the Eucharist vnder one kinde only & immediatly after withdrew himselfe as the fathers do interpret this place of the Gospel.

we must not therfore condemn, either those, who contenting them selues with one kinde only, doe abstaine from the vse of the cuppe; & are read to haue87 abstained many ages sithence: or those that of olde, when so the Church did allow; had in publike vse both kindes.

But vse and experience the maister of matters, hath taught by litle & litle, that for the more profite of the people, and lesse danger, & for many respects it is very coueniently donne, that the Chalice being lefte, the communion vnder one kind onlye be retained. And thus hath the Church long since decreed to be done, not swaruing at all herein from the ordinance and commandement of her spouse (for she is the Piller &88 ground of truth, & a faithfull dispensour89 of the mysteries of God,) but employing that power which shee hath receiued of her spouse in dispensing the mysteries to90 edification, and the common profite of the faithfull, as the state and condition of times and men, which enforceth alteration euen in sacred things, doth seme to require.

For the very wordes of the Gospel doe91 giue vs to vnderstand, that Christ at his last supper dealt with those, vnto whom he gaue con mission not only to receiue, but also to consecrate and offer the Eucharist, yea and to direct &92 gouerne the whole Church. To the iudgement, wisedome, & autority, of those he left, to appoint lawes vnto posteritie and according to the diuersitie of times orderlie to dispose, aswell in moste other things appertaining vnto Chrstian weale, as in the maner and order of communicating the Euchariste vnto the faithfull.

This same93 euen out of Saint PAVL, dothe S. AVGVSTINE 94 proue, and it may easely be conuinced by many decrees of the Apostles.

Neither haue we reason to thinke that the laitye haue any wrong, if in this, as also in moste95 other thinges they be not made equall vnto Priests. For it is most certaine, that Christ is not diuided into two partes, according vnto the two distinct signes of this Sacrament; but that aswell vnder one as vnder both kindes, yea vnder a litle96 particle of a consecrated hoste, Christe is wholly giuen and wholly receiued in fleshe, in soule, in bloode, and in Godhead. And where Christ is receiued whole and perfite, there can not be wanting the full fruite and effectuall grace of so greate a Sacrament And therefore the laitie are here defrauded of no commoditie at all, whether thou regardest the thing it selfe contained in the Sacrament, to wit, Christ God and man: or doest require the97 fruite and grace which is giuen vnto those, that receiue the Blessed Sacrament, for the health of theire soules: but they receiue as much vnder one kind, as they should vnder both, if it were alowable.

Of which matter, certes, there is no more any place lefte either to98 doubt or to dispute: sithence that the holy Ghost, who accordinge to the promise of99 Christ doth teach & gouerne the Church, hath sette downe vnto vs a most certaine and plaine sentence, & againe, and againe, confirmed the same, with the inuiolable authoritie of a most holy100 Synode. Wherupon it may euidently be concluded, that this custome of reciuing vnder one kind is not contrary vnto the commandement of God: is ratified by the lawfull authoritie of the Church: is approued by long continuance of time, and generall consent of the faithfull: is commended with most sure reason and profite: and finally, is to be assuredly accounted for a lawe, which by none, but by the Church her selfe may be changed.

And yet neither the aduersaries themselues though here they barke and keepe a stirre, are able to shewe when such custome of communicating began. So that it is a wonder to see some yet, for all this, who being caried away with a shew of priuate deuotion, doe otherwise perswade themselues, & doe conspire101 herein with the new rebels and contemnors of the Church, against the reuerend102 authoritie of the whole Church. These men truely oughte to feare, leaste, whilest they stand so much vpon the outwarde signes of the Sacrament and giue themselues wholly to contentiousnesse: they lose the internall benefite of the Sacrament, yea & Christ himselfe altogether: so that it were farre better for them to abstaine from any vse of the Sacrament at all. Forsomuch as neither faith103 nor Sacramentes are profitable to any; but to those onlye, who persist in the vnitie of the Church. So that hereupon Sainte AVGVSTINE hath104 said: All the Sacramentes of Christ are receiued not to saluation but to iudgement, without the charity of vnity. And again:105 what doth either sound faith, or happely, the sound Sacrament of faith profite a man; where by the deadly wound of Schisme, the sound health of charitie is destroied? And truely there is no doubt, but that they doe greuously sinne against Christ himselfe, who presume to abuse this most holy106 badge of vnity, to make it as a badge of Schismaticall diuision.

9. What profite commeth by the Eucharist being receiued as it ought to be?

VErie much doubtlesse, and exceeding great. For, this is the holy banquet wherein Christ is receiued, the memory of his Passion 107 is solemnised, the minde is 108 replenished with grace, & a pleadge of future glory is giuen vs: As the Church mooued by the feeling and experience of these fruites, doth notablely sing.

This is the109 Bread that descended from heauen, and giueth life to the worlde, & vpholdeth & strengtheneth our mindes in spiritual life.

This is that holy Synaxis or Con munion,110 which signifieth & causeth also the faithful to be linked together amongst thenselues, as members of one & the same body, and to bee associated vnto the merites of all Saintes and deuout persons: moreouer (which is a more blessed and happy thing) it vniteth then 111 fast vnto Christ their heade, that they may112 abide in him, & he in them, & so by that meanes they may obtaine life euerlasting.

This is that voiage113 prouision of our peregrination, which as the Manna giuen vnto the114 Fathers, bringeth comforte, delight, vertue and grace most effectuall, without all comparison, vnto those that are wandring in the deserte & warfare of this life, & traueling from hence vnto the heauenly Hierusalem.

And two effects principally, (as most excellently teacheth S. BERNARD)115 doth this Sacrament worke in vs; For in the leaste sinnes it diminisheth our feeling, & in the greater sinnes it cutteth off consent. If any of you do not feele neither so often, nor such vehement motions of Anger, Enuie, Lecherie, or such other like: let him giue thankes to the body & blood of our Lord because the vertue of the Sacrament worketh in him: and let him be glad that a most festered sore doth now drawe neere to perfite soundnesse. And the same116 againe in an other place: This body of Christ, is a medicine vnto the sicke, & a way to the waifaring pilgrimes: which strengtheneth the weake, delighteth the strong, & cureth languishing faintnesse. By this a man is made more meeke to take correction; more patient to abide labour; more feruent in loue; in taking heede more circumspect; more prompte in obedience, more deuoute in thankesgiuing.

No meruaile therfore that great117 IONATIVS hath written, willing vs to co come often and speedely vnto the Eucharist, & (as he calleth) it to the glory of God. For when this is continually donne, the powers of Satan are expelled, who bendeth all his endeuours, in to fiery dartes to sinne. This bread is a medicine causing immortallitie, a preseruatiue, neuer to die, but to liue in God through Iesus Christ.

10. What thinges are required for the worthy receiuing of the Eucharist, and reaping the fruites & commodities therof?

THe answere is easie of the Apostle himselfe: Let a man proue 118 himselfe: & so let him eate of that bread. As also S. AVGVSTINE119 hath saide: In the body of Christ our life doth consist: let him therfore change his life, who meaneth to receiue life.

And this prouing of a mans selfe, and change of life, consisteth speacially in fower things: to wit, there must be faith, penance, attention of minde, and a decent composition of the Christian man.

Faith requireth thus much, that thou doest not doubt any whit at all of120 those thinges that we haue saide, and other the like appertaining vnto this misterie. And that, thou shalt accomplishe, in case thou rest wholly and simply, vpon the faith and sentence of the Church, as doubtlesse it is most121 necessary.

Penance122 whereof (we will speake hereafter more at large,) requireth a detestation of sin, & a plain and sincere confession vnto a Priest, & absolution obtained for the same.

Then must the minde of necessity be123 present seriously conuerting it selfe, by meditations and deuoute praiers124 vnto this so greate a Sacrament.

Last of al the decent demeanour and composition I spake of, doth require; that no man come vnto this holy Communion, but125 chaste,126 fasting, modest, humble, with127 submission, and without all indecencie. But they that receiue the holy Eucharist vnworthely, do not receiue life, but iudgement vnto themselues, and are128 guilty of the body and bloude of our Lorde, as witnesseth the Apostle: and shal be grieuosly condemned with Iudas, & the Iewes, the blouddy enimies of Christ our Sauiour.

Footnotes

  1. Dion. Eccles. hier. cap. 2. & 3. Conc. Trid. sess. 13. cap. 2. & 3. ↩

  2. Amb. l. 5 de sacra. c. 3. Cyp. de lapsis. Orig. con. Cels. lib. 8. ↩

  3. Chry. ho. 6. ad pop. & 83. in Mat. & 45. in Io & 61. ad pop. Ant ↩

  4. Chry. l. 3. de sacerd. & ho. 2. ad pop Ant. & ho. 3. ad Ephes. ↩

  5. Cyril in Io. li 4. c. 16. & 17. & lib. 10. c. 13. l. 11 ca. 26. & 27. Hil. de Trin. l. 8. Iren. l. 5. c. 2. Cyr. Hieros. catech. 4. mystag Chry. ho. 45. in Io. & 61. ad pop Ant. ↩

  6. Cyr. Hieros. cat. 4. myst. ↩

  7. Mat. 26, 26. Mar. 14.22. Luc. 22.19. 1 Cor. 11, 24 ↩

  8. Theoph. in 14. Mat. & in Mat. 26. & in Io. 6. Cyril. ad Calos. Amb l. 4. de sacr. c. 4. & li. 6. c. 1. ↩

  9. Damasc. li. 4. cap. 14. ↩

  10. Aug. tr. 26. in Io. & alii postea citandi. ↩

  11. Ioan. 6. & ibiden Cyril. Aug. tract. 27. in Ioan. Cypr. de caena Do. Pet. Clun. l. 1. ep. 2 ↩

  12. Conc. Eph. Nic. 2. act. 6. Later. c 1. Const. ses. 8. Flor. Trid. ses. 11. cap. 1. & 3. Ignat. ad smir. teste Theod. in dial. 3. Tert. de resur. car. cap. 8. & de idol. cap. 7. Cyp. de lapsis. Hesich. in cap. 22. Leuit. Opt. lib. 6. Leo. ser. 7. de pas. & ep. 23. Theod. dial. 2 ↩

  13. Luc. 1. Mar. 10. ↩

  14. Psal. 148. Damasc. l. 4. cap. 14. & in hist. Barl. cap. 19. l. 3. Parall. c. 45. Amb. iib. 4. sacr. cap. 4. & 5. Cyril. l. 4. in Ioan. cap. 13. Pet. Clun. lib. 1. ep. 2. ↩

  15. Luc. 22, Mar. 14, Mat. 26, 1, Cor. 11, Iust. Apol. 2. Iren. l. 4. cap. 32. & 34. Iuuenc. li. 4. Euang. hist. Tert. l. 5. cont. Marc. cap. 8. ↩

  16. Luc. 22, ↩

  17. Mar. 14, Mat. 26. ↩

  18. Ioan. 6, vide Hil. 8. de Trin. Cyr. in. Io. l. 4. c. 16. Orig. ho. 8. in Nun. Emis. ho. 5. de Pasc. Leo. ser. 6. de ieiun. sept mens. Cabil. 2. c. 46. ↩

  19. Ibid. vide Cyril. lib. 4. in Io. ca. 15. ↩

  20. Ibidem. vide Cyril. l. 4. c. 12. & Theoph. in cap. 6. Io. & in 14. Mar. Pet. Clun. l. 1. ep. 2. ↩

    1. Cor. 10 16. & 11, 13
    ↩

  22. Epip. in Ancorato. Cyr. catech. 4. myst. Chry. ho. 83 in Mat. Leo. ser. 6. de ieiun. septimi mensis. ↩

  23. Mat. 28. Conc. Vien. in Clem. tit. de relig. & vener. sanct. ↩

  24. Aug. in Ps 98. & 33. Pros. de promis. p. 2. c. 25 ↩

  25. Chrys. ho. 2. in 2. Tim. & 24. in 1. Cor. & apud Damasc. lib. 2. Parall. c. 50. Presbyteri Achaiae in hist. S. Andr. ↩

  26. Synod. 2 Nicen. act. 6. tom. 3. Rom. Vercell. sub Leone 9. Turon. sub Victor. 2. Rom. sub Nicolao 2. Rom. sub Gregor. 7. Constant. sess. 8. in artic. 3. Ioannis Wicleff. Trid. ses. 13. can. 1. ↩

  27. Con. Later. cap. 1. Chrys. lib. 3. de sacerd. Hier. ad Heliod. ep. 1. ca. 7. & 85. ad Euag. ↩

  28. Iust. Apo 2. Iren. l. 5. c. 2. Amb. li. 4. de sacr. ca. 4. & de iis qui mysteriis initiantur, c. 9. Aug. ser. 28. de verb. Do. Cypr. de caena Dom. Chrys ho. 2. in 2. Tim. & de prod. Iudae. vide Bessarionem hac de re. & Nyss. in orat. catech. cap. 37. & orat. de Bapt. Prosp. de consid. distinct. 2. cap. Nos autem. ↩

  29. Euseb. Emiss. ho. 5. de Pasc. Cypr. ser. de caena Do. Cyr. Hieros. Catec. myst. 1. 3. 4. Amb. l. 5. de sacr. cap. 4. & li. 4. cap. 4. & 5. & li. 4. de fide c. 5. Chry. in Mat. ho. 83. & de Encaen. Damasc. lib 4. cap. 14. Pet. Clun. lib. 1. ep. 2. ↩

  30. Con. Later. c. 1. Trid. ses. 13. c. 4. & can. 2. Rom. sub. Greg. 7. Const. ses. 8. artic. 1. & 2. Item. Flor. Conc. & Lanfranc. ↩

  31. Ambr. de iis qui myst, init. c. 9. & l. 4. de sac. c. 4. ↩

  32. Ps. 148, 5. ↩

  33. Mat. 26, 26. Mar. 14, 22. & ibid. Theoph. in 6. cap. Ioan. Greg. Nyss. orat. catech. c. 37. Guit. mund. lib. 3. ↩

  34. Aug. in Ps. 98. Amb. lib. 3. de spir. san. cap. 12. Mat. 4, 10. Ap. 14, 7. & 19, 10. & 22 9. Trid. sess. 13. ca. 5. can. 6. Pet. Clun. lib. 1. ep. 2. ↩

  35. Heb. 1, 6. Psal. 96, 8. ↩

  36. Psal. 71, 81. ↩

  37. Ps. 21, 27 Vide ibiden Euthym. Euseb. in catena. Aug exposit. 1. & ep. 120. ad Honor. cap. 24. & 27. ↩

  38. Mat. 2, 11. Chry. ho. 24. in 1. Cor. & ho. 8. in Mat. Ioan. 9, 38. Mat. 14, 33. & 9, 18. & 28, 17. Luc. 24, 52. ↩

  39. Ro. 6, 9. Psal. 94, 3. ↩

  40. Chry. ho. 61. ad pop. ho. 3. in ep. ad Eph. & l. 6. de sacerd. ho. 1 de verb Esa. hom. 3. & 4 cont Anom. Nilus ep. ad Anast. Amb. orat. 1. praep ad Missam. Nazian. orat. 11. in Gorgon. Greg. 4. dial. cap. 58. Orig. hom. 5. in diuers. ↩

  41. Io. 6, 48.51.55. 1. Cor. 10, 16 & 11, 26 Prouer. 9, 5. ↩

  42. Dion. eccles. hier. cap. 3. & ep. 8. Ignat. ad smir. Iust. in Triphon. Bas. ser. 2. de baptis. ca. 2. Ter. de orat. ca. 14. Aug. ep. 23. & lib. 20. contr. Faust. c. 21. Fulg. l. 2. ad Mon. c. 2. & 5. Theod. hist cap. 20. Alcim. lib. 5. c. 10. Dam. in Barl. c. 12. & 19. Pet. Clun. l. 1. ep. 2. ↩

  43. Chry. ho. 17. ad Heb. ↩

  44. Iac. Bas. Chry. in Litur. Aug. 22. ciu. cap. 8. Chry. ho. 77. in Io. & 18. in Act. Greg 4. dial. c. 57. Beda. lib. 4. hist. Anglic. cap. 22. ↩

  45. Clem. ep. 3. Iren. l. 4. c. 32. Chry. ho 3. ad Philip. & 69. ad popul. Damas. in orat. de defunct. ↩

  46. Iren. li. 4. c. 32. Euseb. lib. 1. ca. 10. demonst. Cypr. ep. 63. Aug. 10. ciu. cap. 20. l. 20. contr. Faust. cap 21. in Psal. 33. conc. 2. ↩

  47. Luc. 22, 19. Chry. 83. in Mat. & 24. in 1. Cor. Martial. ad Burdeg. cap. 3. Dion. eccles. hierar. cap. 3. Clem lib. constit. cap. 18. Petr. Clun. lib. 1. ep. 2. ↩

  48. Gen. 4, 4. & 8, 21. & 14, 18. Exod. 12, 6. ↩

  49. Aug. 10. ciu. ca. 20. & lib. 6. contr. Faust. cap. 5. ↩

  50. Hippol. de consum. mun. Chrys. ho. 49. operis imperf. ↩

  51. Dan. 12, 11. & 9, 27. ↩

  52. Ps. 109, 4. Heb 7, 1.11. Gen. 14, 18. ↩

  53. Cyp. ep. 63. Euseb. li. 5. demonstr. c. 3. Hier. ad Marcell. ep. 17. cap. 2. & 126. ad Euagr. Aug. in Psal. 33. conc. 2. Epiphan. haeres. 55. Damas. l 4. c. 14. ↩

  54. Nun. 28, 3. & 29, 1. ↩

  55. Aug. 17. ciuitat. cap. 20. Pet. Clun. lib. 1. ep. 2. ↩

  56. Mal. 1, 11 Vide Mart. ad Burd. c. 3. Iust. in Triphon. Iren. lib. 4. ca. 32. 33. 34. Chry. in Psal. 95. Aug. 19. ciu. cap. 23. & li. 18. cap. 35. ↩

  57. Act. 13, 2. ↩

  58. Can. 3. & 9. Apost. Clem. lib. 6. Const. c. 23. ↩

  59. Nicen. 1. c. 14. Laod. c. 19. & 58. Eph. in ep. ad Nest. Trid. sess. 22 cap. 1. ↩

  60. Vide Liturg. Iac. Basil. Chrys. Ambros. Greg. & cet. ↩

  61. The very name of the MASSE is read in these places: Alex. 1. ep. 1. Telesph. Foelix. 1. ep. 2. Higinus & Soter apud Gratian. Euarist. apud Iuonem. Fabian in Cod. Decretor. 16. lib. Faelix. 4. ep. 1. S. Bened. in Reg. cap. 17. Damas. in Alex. Sixto. 1. Telesph. & Foelice. 1. Item ep. 4. Carth. 2. cap. 3. Agath. cap. 21. & 47. Amb. lib. 5. ep. 33. Aug. ser. 91. 237. cap. 8. & 251. de temp. Conc. Milcu. cap. 12. & 4. Carth. cap. 84. Leo. ep. 81. ad Diosc. & 88. ad Episc. Gall. & Germ. Victor. Vtic. lib. 2. Cassia. lib. 3. de ordine Psal. Greg. lib. 1. ep. 12. & lib. 4. ep. 10. Conc. Rom. sub Sylu. Ilerd. cap. 4. Valent. cap. 1. Aurel. 1. cap. 18. ↩

  62. Luc. 22, 19. 1. Cor. 11, 24. ↩

  63. De Caeremon. Missae. Dion. eccles. hier. cap. 3. Isid. Alcuin. Remig. Raban Amal. Rupert. Innoc. 3. Con. Trid. ses. 22. c. 5. & can. 7. Chry. hom. 3. & 14 Eph. Prud. in perist. hym. 2. Opt li. 6. Hier. ad Theoph. ante libros eius pascha. Cyr. catech. 5. myst. Clem. ep. 2. ad frat. Dom. Beda. l. 1. hist. Angl. cap. 29. ↩

  64. Cypr. ep. 66. Chrys. ho. 41. in 1. Cor. & 21. in Act. Damasc. or. de defunct. Aug. de cura. cap. 1. & serm. 32. de verb. Apost. cap. 1. & 2. & lib. 9. Conf. cap. 11. 12. 13. Epiph, cont. Acr. haeres. 75. ↩

  65. Serm. de caena Dom. vide Iac. in Liturg. Basil. & Chrysost. ↩

  66. Ad Burdegal. cap. 3. vide Hier. in Tit. 1. Amb. 1. offic. cap. 48. & in Ps. 38. Alex. ep. 1. & 2. Naz. orat. 3. Aug. ser. 4. de Innoc. & 3. Braccar. cap. 1. Greg. ho. 37. in Euang. Trid. sess. 22. c. 2. ↩

  67. Conc. Ephes. in ep. ad Nest. 2. Synod. Nic. act. 6. tom. 3 Aug. contr. Faust. l. 20. cap. 21. ↩

  68. Eph. 5.2. Heb. 10, 14. ↩

  69. Ex. 12, 3. Mar. 14, 12. ↩

  70. Euseb. l. idem ca. 10. Naz. orat. 4. & in carm. ad Episc. & ad Constan tinop. Nyss. orat. 1. in resur. Christ. ↩

  71. Ep. 10. ad Nest. & interp. Anat. 11 ↩

  72. Gen. 14, 18. Heb. 7, 1 Psal. 109, 4. Hier. in Mat 26. Oecum. in Heb. 5. Sedul. lib. 3. oper. Pasch. Cla. Marius lib. 3. in Gen ↩

  73. Heb. 9, 25 & 10.14 ↩

  74. Chry. ho 17. ad Heb. Aug. ep. 23. Theo. in ca. 5 7. 10. ad Heb. item Oecum. & Photius. ↩

  75. Mal. 1, 11 ↩

  76. Pet. Clun. lib. 1. ep. 2. ↩

  77. Tert. lib. 2. ad vxor. c. 5. Cyp. ser. 5. de lapsis. Orig. ho. 13 in Exo. Bas. in ep. ad Caesarian. Hier. apol. contr. Iouin. cap. 6. Petr. Clun. l. 1. mirac. c. 1. ↩

    1. Cor. 10, 16. & 11, 26. Act. 2, 42.
    ↩

  79. Io. 6, 53. Ibid. vers, 51 Conc. Trid. sess, 21 c. 1. ↩

  80. Ibi. ver. 54. ↩

  81. Ibid. 51. ↩

  82. Ibi. ver. 56. ↩

  83. Ibid. ver. 58. ↩

  84. Luc. 24, 30.35. Act. 2, 42. & 20, 7. & 27, 35. Aug. ep. 86. ad Casul. Chry. ho. 17 operis imperf. Isich. in Leuit. cap. 9. ↩

  85. Mat. 26, 26. Mar. 14, 22. Luc. 22, 19. 1. Cor. 11, 24. ↩

  86. Luc. 24, 30. & ibid. Theoph. & Beda. Chry. ho. 17. oper. imperf. Aug. li. 3. de cons. Euang cap. 25. ↩

  87. Euseb. l. 6. hist. cap. 36. Aug. ho. 26. ex 50. & ser. 252. de temp. Amb. in Satyr. Pauli. in vita S. Amb. Amphil. in vita Basil. Beda. lib. 4. hist. c. 14. & 24. Theod. in Philoth. in vita 26. quae est Simeonis. Euagr. l. 4. c. 3 Greg. Turo. li. 1. de glor. Martyr. c. 86 Gulielmus Abb. in vita S. Bernard. lib. 1. ca. 11. ↩

    1. Tim. 3, 15.
    ↩
    1. Cor. 4, 1
    ↩
    1. Cor. 10, 8. & 13, 10. Conc. Trid. ses. 21. cap. 2.
    ↩

  91. Mat. 26, 20. Mar. 14, 17. Luc. 22, 14. Iust. in Apol. 2. ad Ant. ↩

  92. Act. 20, 28. 1. Pet. 5, 2. Luc. 10, 16. Ephes. 4, 11.14. ↩

    1. Cor. 11, 34.
    ↩

  94. Ad Ianua. ep. 118. cap. 6. ↩

  95. Mat. 18, 18. Io. 20, 23. 1. Tim. 3, 2.8.13. & 4, 14. Tit. 1, 5. ↩

  96. Basil. ad Caesar. Cyr. ad Calos. & in Io. lib. 4. c. 14. Conc. Flor. Emis. hom. 3. de. Pasc. Trid. ses. 13 c. 3. & de cons. dist. 2. c. qui man. ducat. & ca. singuli. ↩

  97. Io. 6, 41.51. 1. Cor. 10, 16. ↩

  98. Aug. ep. 118. cap. 5. ↩

  99. Luc. 22, 31. Io. 14, 16. & 16, 12. Esa. 59, 21. ↩

  100. Synod. Const. sess. 13. Bas. sess. 30. Trid. sess. 21. ↩

    1. Tim. 3, 15. Mat. 18, 17.
    ↩

  102. Aug. lib. 1. con. Cresc. cap. 33. ↩

  103. Aug. de vnit. Eccles. cap. 4. ↩

  104. Lib. 3. cont. lit. Petil. cap. 40. ↩

  105. De bapt. cont. Don. lib. 1. cap. 8. ↩

  106. Aug. lib. 21. ciu. c. 25. Trid. ses. 13. cap. 2. & 8. ↩

  107. Basil. ser. 1. de bapt. c. 3. ↩

  108. Ambr. in Psa. 118. ser. 15. vers. 4. Conc. Trid. sess. 13. ca. 2. ↩

  109. Io. 6, 32.35.48.51.58 & ibi Theo. & Cyril. ↩

    1. Cor. 10, 17. Conc. Flor.
    ↩

  111. Chry. ho. 45. in Io. & 61. ad pop. Hil. lib. 8. de Trin. Leo. serm. 14. de Pas. Cyr. li. 1 in Io. ca. 26. & l. 20. c. 13 & l 4. ca. 17 Nyss. cra. catech. cap. 37. ↩

  112. Io. 6, 56. ↩

  113. Conc. 1. Nic. cap. 12. Aurel. ca. 12 Aure. 3. c. 24 Chrys. l. 6. de sacer. Paulin in vita Ambros. Euseb. l. 6. hist. c. 36. Niceph. li. 8. c 31. & l. 13. c. 37. Cedren. in Maur. & Phoce. imp. Greg. ho. 40. in Euang. ↩

  114. Exod. 16, 13. Deut. 8, 16. Sap. 16, 20. Io. 6, 48. Alcimus l. 5. c. 20. ↩

  115. Ser. de caena Do. lege Cyril. l. 4. in Io. c. 17. & l. 3. c. 37. Cassia. Coll. 22. c. 6. ↩

  116. Citatura B. Thoma opusc. 59. ca. 5. vid. Chry. hom. 24 in 1. Cor. & 51 in Mat. Pet. Clun. lib. 1. ep. 2. ↩

  117. Ad Eph. vid. Basil. ad Caes. Amb. l. 5. de Sacra. cap. 4. Chry. hom. 61. ad Antioch. Cypr. ser. 6. de orat. Do. Hier. ad Lucin. ep. 28. Cyr. lib. 3. in Ioan. cap. 37 Cassia. Col. 23. cap. 21. ↩

    1. Cor. 11 28. & ibid. Theoph. & Ansel. Greg. in 1. Reg l. 2 c. 1. Nyss. de perf. Christ. forma
    ↩

  119. Ser. 1. de temp. ↩

  120. Bas. quaest 172. in reg. breu. ↩

    1. Tim. 3, 15.
    ↩

  122. Bas. ser. 1. de Bapt. c. 3. & ser. 2. c. 3. Cyp. de laps. Conc. Trid. ses. 13. ca. 7. Hesych. in c. 26. Leuit. Chry. ho. 30 in Gen. & hom. 10. in Mat. Pet. Clun. lib. 1. mirac. cap. 2. 3. 5. ↩

  123. Chry. ho. 83. in Mat. & 3. ad Eph. & 60. & 61. ad Antioch. ↩

  124. Amb. in orat. ante Mssam. ↩

  125. Aug. ser. 2. & 252. de temp. Cassia. Coll. 22. c. 5. & l. 6. instit. cap. 8. ↩

  126. Aug. ad Ian. ep. 118. cap. 6. ↩

  127. Orig. ho. 5. in diuers. Cass. Coll. 22. cap. 7. ↩

    1. Cor. 11, 27. Chr. ho. 45. in Io. & 61. ad Anti. Bas. ser. 2. de Bapt. cap. 3. Theodor. in 1. Cor. 11. Cassia. Coll 22. c. 5. Pet. Clun. lib. 1. mirac. c. 25.
    ↩

Chapter 13 of 36