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of the Body of Christ, but how, he undertakes not to determine. "If any one," saith he, "ask me concerning the manner, I will not be ashamed to confess that it is a secret too high for my reason to comprehend, or my tongue to express; or to speak more properly, I rather feel than understand it: therefore without disputing I embrace the truth of God, and confidently repose on it. He declares that His Flesh is the food, and His Blood the drink of my soul; and my soul I offer to Him to be fed by such nourishment. He bids me take, eat, and drink His Body and Blood, which in His holy Supper He offers me under the symbols of Bread and Wine: I make no scruple, but He doth reach them to me, and I receive them." All these are Calvin's own words.

I was the more willing to be long in transcribing these things at large, out of Public Confessions of Churches, and the best of Authors; that it might the better appear, how injuriously Protestant Divines are calumniated by others unacquainted with their opinions, as though by these words, Spiritually and Sacramentally, they did not acknowledge a true and well-understood real Presence and Communication of the Body and Blood of Christ in the Blessed Sacrament; whereas, on the contrary, they do professedly own it, in terms as express as any can be used.




CHAPTER III.

How the Papists understand the Doctrine of the Spiritual Presence.

Having now, by what I have said, put it out of doubt, that the Protestants believe a spiritual and true presence of Christ in the Sacrament, which is the reason, that according to the example of the Fathers, they use so frequently the term spiritual in this subject, it may not be amiss to consider, in the next place, how the Roman Church understands that same word. Now they make it to signify, "That Christ is not present in the Sacrament, either after that manner which is natural to corporal things, or that wherein His own body subsists in heaven, but according to the manner of existence proper to spirits, whole and entire in each part of the host: and though by Himself He be neither seen, touched, nor moved, yet in respect of the species or accidents joined with Him, He may be said to be seen, touched, and moved; and so the accidents being moved, the Body of Christ is truly