YOVR
High
Excellence
desires
then
to
vnderstand
,
That
the
whole
matter
which
is
in
hand
then
,
may
appeare
manifest
,
and
if
it
bee
that
same
Bodie
which
was
borne
of
the
Virgine
Marie
,
which
suffered
,
died
,
and
was
buried
,
and
rising
againe
,
ascended
to
heaven
,
and
sitteth
now
at
the
right
hand
of
the
Father
;
let
vs
looke
throughlie
first
to
the
former
of
these
questions
.
And
lest
we
be
intangled
within
the
obscure
circuit
of
ambiguous
and
doubtfull
words
,
A
figure
then
,
lib.
4
,
dist.
1.
)
we
are
taught
in
heavenly
matters
.
when
wee
speake
of
the
worde
,
wee
call
it
Bread
,
as
in
the
Lords
Prayer
,
when
wee
desire
to
bee
given
vs
our
daylie
Bread
,
or
when
Christ
(
who
is
the
incarnate
worde
)
speaking
in
the
Gospell
,
sayeth
of
himselfe
,
I
am
the
living
Bread
,
which
came
downe
from
Heaven
:
But
[
literall
]
veritie
is
the
demonstration
of
a
manifest
thing
not
covered
with
anie
resemblances
of
shadowing
,
lib.
3
,
contra
Maxim
,
Sacramentes
are
one
thing
,
but
signifie
another
.
Therfore
wee
must
beware
,
that
wee
take
not
a
figuratiue
spe●ch
according
to
the
let●●r
,
lib.
3
,
de
do●●
.
Christ
.
cap.
10.
but
insinuated
in
its
owne
pure
and
proper
(
and
that
wee
may
speake
more
plainlie
)
in
its
owne
naturall
and
manifest
signification
,
as
when
Christ
is
said
to
be
borne
of
the
Virgine
Marie
,
suffered
,
was
crucified
,
died
,
and
buried
;
there
is
nothing
heere
over
shadowed
with
covering
figures
;
but
the
veritie
of
the
thing
is
showne
by
the
proper
signification
of
the
naturall
words
themselues
;
neither
may
wee
vnderstand
anie
other
thing
heere
than
is
spoken
.
But
in
the
former
examples
it
was
not
so
:
for
Christ
substantiallie
is
not
Bread
,
nor
a
Vine
,
neither
were
the
Apostles
Branches
;
wherefore
heere
is
pointed
foorth
a
figure
:
but
in
the
preceeding
speaches
the
literall
veritie
,
that
is
,
the
plaine
and
open
meaning
in
a
cleare
discourse
is
manifestlie
showne
.
But
let
VS
returne
to
that
for
whose
cause
these
thinges
are
formerlie
spoken
,
to
wit
,
to
the
consideration
of
the
Bodie
,
and
Blood
of
Christ
:
For
if
the
mysterie
thereof
bee
celebrated
without
anie
figure
,
The
Wine
also
which
by
the
Priestlie
consecration
is
made
the
Sacrament
of
Christs
Blood
,
These
things
to
bee
so
,
it
is
manifest
,
seeing
no
man
can
denye
the
same
;
because
that
Bread
and
that
Wine
figuratiuelie
onelie
is
the
Bodie
and
Blood
of
Christ
:
for
in
that
Bread
,
as
is
clearelie
seene
,
there
is
no
flesh
knowne
to
bee
in
it
;
or
in
that
Wine
anie
drop
of
blood
to
bee
pointed
foorth
,
while
as
after
this
mysticall
consecration
they
are
not-with-standing
neyther
called
Bread
nor
Wine
,
but
the
Bodie
and
blood
of
Christ
.
For
if
according
to
some
there
bee
nothing
taken
figuratiuely
in
this
Sacrament
,
There
is
nothing
more
absurd
How
likewise
are
these
sayde
to
be
the
Bodie
and
Blood
of
Christ
?
seeing
there
is
no
change
vnderstood
to
bee
made
of
them
;
For
neither
is
there
a
change
out
of
that
which
was
not
,
into
that
which
is
,
which
manner
of
change
is
seene
in
things
growing
,
seeing
they
were
not
before
,
but
that
they
may
haue
a
being
,
they
are
changed
from
not
being
,
into
that
which
hath
a
being
:
But
this
Bread
and
Wine
were
,
before
they
were
turned
into
the
bodie
and
blood
of
Christ
.
Neither
is
there
such
a
mutation
as
of
that
which
hath
a
being
,
changing
into
that
which
hath
no
being
;
which
sort
of
alteration
is
in
thinges
perishing
by
decaying
;
for
whatsoever
decayeth
,
first
of
necessitie
had
some
being
;
neither
can
that
suffer
such
an
alteration
,
which
never
had
a
being
.
Now
that
this
sort
of
alteration
,
is
not
in
the
Sacrament
,
is
cleare
lykewyse
;
because
according
to
the
trueth
,
the
forme
of
the
creature
which
it
had
before
,
is
knowne
as
yet
constantlie
to
remaine
.
Also
,
there
is
an
alteration
which
is
of
that
which
hath
a
being
,
into
that
which
lyke-wyse
hath
a
being
;
which
sort
is
seene
in
things
suffering
a
change
in
their
qualities
onelie
,
(
the
substance
remaining
)
as
when
that
which
was
white
,
is
changed
into
that
which
is
blacke
:
but
neither
is
this
alteration
known
to
be
made
in
this
Sacrament
;
for
there
is
nothing
found
heere
to
bee
changed
,
neither
in
touching
,
nor
colour
,
nor
favour
.
If
therefore
there
bee
nothing
heere
changed
,
the
elements
are
none
other
,
than
that
they
were
before
.
But
heere
the
Bread
and
Wine
are
other
things
,
Take
,
eate
,
this
is
my
bodie
:
and
so
of
the
Cup
,
Take
drinke
,
this
is
the
blood
of
the
new
Testament
,
&c.
Wee
must
then
demande
of
them
,
who
will
vnderstand
nothing
heere
figuratiuelie
,
but
all
things
to
consist
in
verball
simplicitie
,
wherein
this
alteration
is
made
?
seeing
they
are
not
nowe
these
thinges
which
they
were
before
,
to
wit
,
bread
and
wine
,
but
are
the
bodie
and
blood
of
Christ
;
for
according
to
the
forme
and
shape
of
visible
thinges
,
both
these
haue
in
themselues
(
substantiallie
)
none
alteration
:
and
if
they
haue
suffered
no
alteration
,
they
are
nothing
else
but
that
which
they
were
before
.
Wherefore
(
Renowned
Prince
)
your
Highnesse
seeth
to
what
point
these
of
the
contrarie
opinion
are
driven
;
for
they
denye
that
which
they
are
thought
to
affirme
,
and
that
which
they
belieue
,
they
are
found
to
destroy
.
For
they
confesse
truelie
,
that
it
is
the
bodie
and
blood
of
Christ
:
and
when
they
say
this
,
without
doubt
they
graunt
,
that
the
bread
and
wine
is
not
that
nowe
which
they
were
before
:
and
if
they
bee
other
than
they
were
,
then
they
are
changed
,
seeing
that
cannot
bee
denyed
.
Let
them
therefore
tell
wherein
they
are
changed
?
for
we
see
nothing
corporallie
to
be
changed
in
them
:
of
necessitie
then
they
must
confesse
either
that
they
are
changed
in
some
other
respect
,
(
to
wit
,
in
vse
)
and
consequentlie
not
to
bee
that
which
they
otherwise
are
seene
to
bee
in
veritie
,
but
another
thing
which
they
are
not
seene
to
be
according
to
their
owne
proper
and
substantiall
existence
.
Or
if
they
will
not
confesse
this
,
they
shall
bee
constrayned
to
denye
,
that
they
are
the
bodie
and
bloode
of
Christ
at
all
:
which
not
onelie
is
abhominable
to
say
,
but
to
thinke
onelie
.
But
because
they
will
confesse
,
that
they
are
the
bodie
and
blood
of
Christ
,
neither
could
they
haue
beene
so
,
except
the
change
had
beene
to
the
better
;
neither
is
that
change
corporallie
,
but
spirituallie
made
,
of
necessitie
the
speach
thereof
is
figuratiue
;
because
vnder
the
vaile
or
curtaine
(
as
it
were
)
of
corporall
bread
and
wine
,
is
convoyed
vnto
the
soule
the
spirituall
bodie
and
bloode
of
Christ
:
Not
that
these
are
the
existences
of
two
diverse
things
,
to
wit
,
as
of
a
bodie
and
a
spirit
,
but
one
and
that
same
selfe
thing
,
according
to
one
consideration
is
a
sort
of
bread
and
wine
,
and
according
to
another
is
the
bodie
and
blood
of
Christ
:
according
to
that
,
as
they
are
touched
corporallie
,
they
are
kyndes
of
corporall
creatures
;
but
according
to
that
power
whereby
they
are
made
so
spirituallie
,
they
are
the
mysteries
of
the
bodie
and
blood
of
Christ
.
Let
vs
consider
also
the
Laver
of
holie
Baptisme
,
Beholde
then
,
in
one
,
and
that
same
element
,
wee
see
two
contrarieties
to
remaine
;
that
is
,
that
which
is
subject
to
corruption
,
to
giue
incorruption
;
and
that
which
hath
no
lyfe
,
to
giue
lyfe
.
It
is
manifest
then
,
into
that
fountaine
to
be
both
that
which
the
corporall
senses
seeketh
,
and
therefore
to
bee
changeable
,
and
corruptible
:
and
againe
that
also
to
bee
in
it
,
which
onelie
sayth
beholdeth
,
and
therefore
cannot
bee
corrupted
,
nor
suffer
the
losse
of
lyfe
.
If
thou
consider
it
,
as
it
washeth
outwardlie
,
it
is
an
element
;
but
if
thou
weigh
it
,
as
it
cleanseth
inwardlie
,
it
is
the
power
of
lyfe
,
of
sanctification
,
and
immortalitie
.
Therefore
in
the
proper
nature
thereof
it
is
corruptible
water
,
but
in
the
mysterie
thereof
,
and
holie
vse
,
it
is
curing
grace
:
even
so
that
which
is
called
the
bodie
and
blood
of
Christ
,
in
the
outward
show
considered
,
it
is
a
creature
,
subject
to
mutabilitie
,
and
corruption
,
but
if
wee
consider
the
vertue
of
the
mysterie
thereof
,
it
is
life
,
giving
immortalitie
to
the
partakers
thereof
.
These
thinges
then
are
not
all
one
,
The
Apostle
also
writing
to
the
Corinths
,
Wee
perceiue
then
,
that
the
Sea
,
and
the
Cloude
,
did
carrie
a
figure
of
Baptisme
,
and
that
our
Fathers
in
the
olde
Testament
haue
beene
baptized
in
them
.
Now
,
could
the
Sea
,
in
that
it
was
an
element
,
haue
in
it
the
vertue
of
Baptisme
?
or
could
the
Cloude
,
in
that
respect
it
did
kythe
the
thickest
part
of
the
aire
,
sanctifie
the
people
?
Neither
can
we
say
,
that
the
Apostle
(
speaking
in
Christ
)
hath
sayde
vntruelie
,
that
our
Fathers
were
baptized
in
the
water
,
and
in
the
cloude
.
And
albeit
that
Baptisme
did
not
represent
the
same
forme
of
Baptisme
of
Christ
which
is
nowe
vsed
in
the
Church
daylie
,
yet
notwithstanding
no
man
,
in
his
wits
can
denye
,
but
it
was
a
sort
of
Baptisme
,
and
in
it
our
Fathers
to
haue
beene
baptized
;
except
,
madlie
,
he
presume
to
gaine-say
the
Apostles
wordes
.
Therefore
the
sea
and
the
cloud
,
in
that
they
are
naturall
bodies
,
giue
not
the
cleannesse
of
sanctification
,
but
according
to
that
they
contained
in
them
invisiblie
the
sanctification
of
the
holie
Spirit
;
for
there
was
in
them
a
visible
forme
,
which
might
appeare
to
the
corporall
senses
of
all
,
not
in
similitude
,
but
in
the
veritie
it selfe
;
and
inwardlie
a
spirituall
power
shyned
,
which
appeared
,
not
to
carnall
eyes
,
but
to
the
eyes
onelie
of
the
soules
of
the
godlie
.
Like-wyse
the
heavenlie
Foode
which
rayned
from
Heaven
,
and
the
water
that
gushed
from
the
rocke
,
was
corporall
,
and
fedde
and
watered
the
people
corporallie
:
yet
not-with-standing
the
Apostle
calleth
that
M●nna
,
and
the
water
Spirituall
Food
.
Wherefore
serveth
this
?
Because
there
was
a
spirituall
power
of
the
word
of
GOD
in
these
substances
,
which
did
feede
and
water
rather
the
soules
of
the
believers
,
than
their
bodies
.
And
altho
that
meate
and
drinke
fore-shewed
the
mysterie
of
the
bodie
and
blood
of
Christ
,
Perhaps
then
thou
wilt
aske
,
what
hee
meaneth
by
that
same
spirituall
meate
and
drinke
?
To
wit
,
Even
that
same
which
the
Children
of
the
faythfull
eate
and
drinke
now-a●
dayes
in
the
Church
:
for
wee
must
not
conceiue
diverselie
heere
,
because
one
,
and
that
selfe-same
CHRIST
,
who
fed
the
people
in
the
Desart
,
being
baptized
in
the
water
,
and
the
clowde
,
hee
watered
them
then
with
his
bloode
,
which
hee
gaue
them
to
drinke
,
and
fed
them
then
with
his
flesh
:
and
nowe
in
the
Church
of
the
Faythfull
hee
feedeth
his
people
with
the
same
bread
of
his
bodie
,
and
giveth
them
the
same
water
of
his
bloode
,
both
for
drinke
and
nowrishment
.
Which
thing
the
Apostle
did
goe
about
to
signifie
,
when
hee
sayde
,
That
our
Fathers
did
eate
that
same
spiritual
food
,
and
dranke
that
same
spirituall
drinke
:
and
therefore
hee
did
consequentlie
adde
,
That
they
dranke
of
that
Spirituall
Rocke
which
followed
them
,
and
the
Rocke
was
CHRIST
:
that
wee
might
there-by
vnderstand
,
that
Christ
in
the
Desart
did
consist
in
that
spirituall
Rocke
,
and
gaue
to
the
people
the
water
of
his
bloode
.
Who
there-after
having
taken
flesh
of
the
Virgine
,
hath
given
him selfe
in
our
tyme
vnto
the
death
of
the
Crosse
,
for
the
saving
of
the
faythfull
:
and
since
that
tyme
hath
shed
the
water
of
his
blood
,
where-by
not
onelie
wee
might
bee
redeemed
,
but
also
where-of
wee
might
plentifullie
drinke
.
A
wonderfull
mysterie
indeed
,
because
incomprehensible
,
and
inestimable
!
Hee
had
not
as
yet
taken
on
the
shape
of
Man
,
Hee
had
not
as
yet
tasted
of
Death
,
for
the
safetie
of
the
Worlde
,
Hee
had
not
as
yet
redeemed
vs
,
with
his
precious
blood
,
when
alreadie
our
Fathers
in
the
Desart
,
by
Spirituall
Food
,
and
invisible
Drinke
,
did
eate
his
bodie
,
and
drinke
his
blood
,
as
the
Apostle
t●stifyeth
,
when
hee
affirmeth
our
Fathers
to
haue
eaten
that
same
Spirituall
Food
,
&
drunken
that
same
Spirituall
Drinke
:
Not
that
how
the
same
was
done
is
to
bee
inquired
;
but
Fayth
that
it
was
so
done
,
is
to
bee
acquired
:
For
that
selfe-same
GOD
,
who
in
his
Church
,
by
his
Almightie
power
,
changeth
the
Bread
and
Wine
,
into
his
Flesh
and
Blood
,
after
a
Spirituall
manner
;
that
selfe-same
GOD
(
I
saye
)
turned
in
the
verie
like
sorte
the
Manna
which
rayned
from
Heaven
,
into
his
owne
bodie
vnto
them
invisiblie
;
and
turned
the
water
,
gushing
out
of
the
rocke
,
into
his
owne
blood
.
Which
thing
David
vnderstanding
,
And
wee
vnderstand
by
the
Evangelistes
rehearsing
,
This
is
my
Bodie
which
is
given
for
you
;
doe
this
in
remembrance
of
Mee
.
Likewyse
He
tooke
the
Cup
,
after
Supper
,
saying
,
This
Cup
is
the
New
Testament
in
my
Blood
,
which
is
shed
for
you
:
Where
wee
see
that
Christ
as
yet
had
not
suffered
,
and
yet
the
mysterie
of
his
bodie
and
his
blood
was
alreadie
celebrated
:
for
wee
thinke
not
,
that
anie
of
the
faythfull
will
doubt
,
that
that
bread
was
made
the
bodie
of
Christ
,
which
giving
to
his
disciples
,
hee
sayeth
thereof
,
This
is
my
Bodie
,
which
is
given
for
you
:
Neither
that
they
will
doubt
,
that
that
Cup
doeth
containe
the
blood
of
Christ
(
sacramentallie
,
to
wit
)
concerning
the
which
hee
sayeth
also
,
This
Cup
is
the
new
Testament
in
my
blood
,
which
shal
be
shed
for
you
:
So
that
a
little
before
hee
suffered
,
hee
could
thus
haue
changed
that
substance
of
bread
,
and
creature
of
wine
,
into
his
owne
bodie
which
was
to
suffer
,
and
into
his
blood
,
which
was
to
be
shed
:
and
so
also
he
was
able
to
convert
that
heavenlie
foode
after
the
same
manner
that
rained
in
the
wildernesse
,
and
that
water
which
gushed
out
of
the
Rocke
,
into
his
bodie
and
blood
,
albeit
that
long
after
hee
was
incarnate
,
and
his
flesh
was
to
hang
vpon
the
Crosse
for
vs
,
and
his
blood
was
to
bee
shed
for
our
ablution
.
Heere
also
wee
ought
to
consider
how
the
words
are
to
bee
taken
which
himselfe
sayeth
,
Except
yee
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
yee
haue
no
lyfe
in
you
.
Hee
sayeth
not
,
that
his
flesh
which
did
hang
vpon
the
crosse
should
be
cutted
in
pieces
,
and
eaten
by
his
Disciples
;
or
that
his
blood
,
which
was
to
bee
shed
for
the
redemption
of
the
worlde
,
was
to
bee
given
to
his
Disciples
to
drinke
,
for
that
were
a
facinorous
and
an
abhominable
thing
,
if
either
his
blood
were
so
drunken
,
or
his
flesh
eaten
;
according
,
as
that
grosse
and
incredulous
people
thought
.
Wherefore
in
the
words
following
,
Doeth
this
(
sayeth
hee
)
offend
you
?
what
therefore
if
yee
shall
see
the
Sonne
of
man
going
vp
,
where
hee
was
before
?
As
if
he
would
haue
sayde
,
Yee
shall
not
thinke
that
my
bodie
is
to
bee
divyded
in
partes
amongst
you
,
to
bee
eaten
corporallie
,
or
my
blood
to
be
so
drunken
;
when
after
my
resurrection
yee
shall
see
mee
going
vp
to
the
heavens
,
with
the
whole
fulnesse
of
my
bodie
and
blood
,
then
ye
shall
vnderstand
that
my
flesh
is
to
be
eaten
by
the
faythfull
:
not
as
these
grosse
and
incredulous
people
doe
thinke
,
but
truelie
,
and
in
a
mysticall
manner
,
bread
and
wine
being
converted
(
sacramentallie
,
to
wit
)
into
the
substance
of
my
bodie
and
blood
,
to
bee
taken
by
the
faythfull
.
And
thereafter
hee
lyke-wyse
sayeth
,
15.
Argument
,
from
the
Author
of
that
〈◊〉
,
whereof
the
〈…〉
by
the
〈◊〉
to
wit
,
the
〈◊〉
,
which
qu●●keneth
.
Where
wee
haue
to
no●
,
〈…〉
It
is
the
Spirit
that
quickeneth
,
the
flesh
profiteth
nothing
.
Hee
sayeth
,
the
flesh
profiteth
nothing
that
way
as
the
incredulous
Capernaites
vnderstood
:
for
other-wise
it
giveth
lyfe
,
as
it
is
taken
in
a
mysterie
by
the
faythfull
.
And
hee
showeth
manifestlie
himselfe
wherefore
this
is
,
when
hee
sayeth
,
It
is
the
Spirit
that
quickneth
.
Therefore
in
this
mysterie
of
the
bodie
and
blood
of
Christ
,
there
is
a
spirituall
operation
which
giveth
lyfe
;
without
the
which
operation
these
mysteries
profite
nothing
,
because
they
may
feede
the
bodie
indeede
,
but
they
cannot
nowrish
the
soule
.
But
heere
aryseth
a
question
,
which
sundrie
doe
propone
;
affirming
,
That
these
thinges
are
not
figuratiuelie
to
bee
vnderstood
,
but
according
to
the
verie
literall
veritie
:
which
while
they
say
,
they
withall
gaine-say
the
writings
of
the
holie
Fathers
.
Sainct
Augustine
,
one
of
the
chiefe
Doctors
of
the
Church
,
in
his
third
Booke
concerning
the
doctrine
of
Christ
,
writeth
so
;
Except
yee
eate
(
sayeth
our
Saviour
)
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
yee
shall
not
haue
lyfe
in
you
.
Hee
seemeth
to
command
a
wicked
and
facinorous
fact
;
but
hee
doeth
not
so
:
for
he
speaketh
figuratiuelie
,
commanding
vs
to
communicate
of
the
Passion
of
the
Lord
;
and
that
wee
should
profitablie
and
comfortablie
lay
it
vp
in
our
mynde
,
That
his
bodie
was
crucified
,
and
wounded
for
vs
.
Wee
see
then
,
that
Augustine
sayeth
,
Lyke-wyse
Augustine
,
Was
not
Christ
lyke-wyse
but
once
onelie
crucified
in
his
owne
person
?
Neither
speaketh
hee
vntruelie
,
From
this
similitude
then
,
As
then
,
according
to
a
certaine
manner
,
the
Sacrament
of
Christes
bodie
,
is
the
bodie
of
Christ
;
and
the
Sacrament
of
Christes
bloode
,
is
the
bloode
of
Christ
;
so
the
Sacrament
of
Fayth
,
is
Fayth
.
Wee
see
then
,
And
not-with-standing
that
there
is
but
one
bodie
of
the
Lord
,
So
also
wee
may
saye
,
That
the
Lord
is
sacrificed
,
or
offered
vp
,
when
the
Sacrament
of
his
Oblation
is
celebrated
,
CHRIST
once
suffered
for
vs
,
leaving
an
example
vnto
vs
,
that
wee
might
followe
His
Foote-steppes
:
When
thou
commest
to
eate
at
the
Table
of
a
mightie
man
,
consider
diligentlie
what
is
set
before
thee
,
knowing
that
thou
must
prepare
such
things
againe
.
To
come
then
to
the
Table
of
this
mightie
man
,
Also
the
blessed
Apostle
Sainct
Paul
,
wryting
to
the
Hebrewes
,
sayth
,
Such
an
high
Priest
it
became
vs
to
haue
,
who
is
holie
,
harmelesse
,
vndefyled
,
separate
from
sinners
,
and
made
higher
than
the
Heavens
:
Who
needeth
not
daylie
,
as
those
high
Priestes
vnder
the
Lawe
,
to
offer
vp
Sacrifice
,
first
for
his
owne
sinnes
,
and
then
for
the
peoples
:
for
this
the
Lord
IESVS
CHRIST
did
once
,
when
hee
offered
vp
him selfe
.
And
now
that
which
hee
did
once
,
is
daylie
re-iterated
:
for
hee
offered
himselfe
once
for
the
sinnes
of
the
people
,
and
yet
not-with-standing
this
Oblation
is
daylie
celebrated
by
the
faythfull
,
but
in
a
mysterie
,
that
that
which
our
Lord
IESVS
fulfilled
,
by
offering
vp
him selfe
once
in
person
,
might
,
in
rememberance
of
his
Passion
,
bee
daylie
performed
,
and
that
by
celebrating
the
holie
mysteries
there-of
.
Neither
is
it
vntruelie
sayd
,
that
in
these
mysteries
the
Lord
is
crucified
,
or
suffereth
,
because
they
carrie
the
similitude
of
that
death
and
suffering
,
whereof
they
are
resemblances
:
Whence
it
is
also
,
that
they
are
called
the
Lords
bodie
,
and
his
blood
,
because
they
take
the
name
of
that
,
whereof
they
are
the
Sacrament
.
Hence
it
is
,
And
what
is
better
(
I
pray
you
)
than
the
bodie
and
blood
of
Christ
?
And
that
holie
fore-named
Father
doeth
ever
teach
,
that
the
mysterie
of
the
Lords
Passion
,
And
because
they
are
a
farre
more
different
thing
,
By
saying
of
which
things
,
hee
confesseth
plainlie
,
that
whatsoever
is
taken
outwardlie
in
the
Sacrament
of
the
Bodie
and
Blood
of
our
Lord
,
it
is
meete
for
the
refreshment
of
the
bodie
onelie
;
but
the
word
of
God
,
which
is
the
invisible
bread
,
beeing
invisiblie
present
in
that
Sacrament
,
doeth
feede
the
soules
of
the
faythfull
invisiblie
,
quickning
them
by
the
participation
of
himselfe
.
Hence
it
is
,
that
the
same
divine
Doctor
sayeth
,
that
it
is
a
Sacrament
,
in
anie
celebration
,
when
the
action
is
so
performed
,
that
some
thing
is
vnderstood
to
be
signified
,
which
is
to
bee
holielie
taken
.
By
saying
which
,
hee
showeth
,
that
all
Sacramentes
in
holie
matters
,
doe
containe
some
mysticall
thing
,
and
that
it
is
one
thing
which
is
seene
by
our
outward
eyes
,
and
another
thing
which
is
inwardlie
to
bee
vnderstood
by
our
mynds
.
And
after
this
hee
showeth
what
Sacraments
are
to
bee
celebrated
by
the
faythfull
,
to
wit
,
Baptisme
,
and
that
of
the
Bodie
and
Blood
of
Christ
.
Which
are
called
Sacramentes
,
What
then
are
we
taught
here
?
Out
of
all
then
which
hath
bene
formerlie
spoken
,
wee
haue
showne
vnto
you
,
that
the
bodie
and
blood
of
Christ
,
which
is
taken
in
the
Church
,
by
the
mouth
of
the
faythfull
,
are
signes
and
figures
,
according
to
their
visible
shape
;
but
according
to
their
invisible
substance
,
WE
must
looke
now
to
the
drift
of
the
second
Question
,
Then
let
vs
aske
at
Sainct
Ambrose
,
Looke
then
in
what
respect
it
is
,
that
this
holie
Doctor
sayeth
,
that
Christes
bodie
is
foode
,
which
the
faythfull
receiue
in
the
Church
;
for
hee
sayeth
,
that
bread
of
lyfe
which
came
downe
from
heaven
,
furnisheth
the
nowrishment
of
everlasting
lyfe
.
[
*
](A02359-e3530-b)
*
These
words
directlie
contradict
Pope
Nicolas
,
De
Consceratione
,
Dist.
2.
cap.
Evo
Berengarius
.
Now
(
I
aske
)
if
it
furnisheth
that
nowrishment
,
as
it
is
seene
?
or
as
it
is
taken
corporallie
?
as
it
is
chewed
with
the
teeth
?
swallowed
with
the
mouth
?
and
received
in
the
stomacke
?
Not.
For
that
way
it
should
feed
the
flesh
onelie
,
which
is
mortall
;
neyther
giveth
it
anie
immortalitie
that
way
,
nor
can
it
bee
sayde
,
that
who-so-ever
eateth
this
bread
so
,
shall
not
die
for
ever
:
for
that
which
the
bodie
receiveth
,
is
corruptible
:
neither
can
it
availe
vnto
eternall
lyfe
,
because
that
which
is
subject
to
corruption
,
cannot
giue
eternitie
.
Therfore
in
that
bread
there
is
a
lyfe
,
which
is
not
seene
with
these
corporall
eyes
,
but
which
wee
beholde
with
sight
of
fayth
,
and
that
is
that
heavenlie
bread
which
came
downe
from
heaven
;
and
concerning
the
which
it
is
sayd
,
who-so-ever
eateth
this
bread
,
shall
liue
for
ever
,
which
is
the
bodie
of
our
Lord
.
Also
in
the
wordes
following
,
when
hee
was
speaking
of
the
almightie
power
of
Christ
,
he
sayeth
so
,
The
word
of
God
that
might
of
nothing
make
that
which
was
not
,
can
Hee
not
change
these
thinges
which
are
,
into
that
which
they
were
not
?
For
it
is
not
a
greater
matter
to
create
new
things
,
than
to
change
natures
.
Sainct
Ambrose
then
sayeth
,
that
there
is
in
the
Sacrament
of
the
bodie
and
blood
of
our
Lord
,
a
mutation
made
marveilouslie
,
because
divinelie
and
ineffablie
,
in
respect
it
is
an
incomprehensible
mysterie
.
Let
them
tell
then
(
sayeth
he
)
who
will
haue
nothing
vnderstood
according
to
an
internall
secret
vertue
,
Also
in
the
words
following
he
sayeth
,
Wherefore
seekest
thou
the
order
of
nature
in
the
bodie
of
Christ
?
aboue
the
order
of
nature
our
Lord
was
borne
of
the
Virgine
Marie
.
But
heere
then
aryseth
the
hearer
,
and
sayeth
,
that
that
is
the
verie
bodie
of
Christ
which
is
seene
,
and
that
is
his
blood
which
is
drunken
;
neither
that
we
must
aske
,
how
it
is
so
;
but
that
wee
must
belieue
,
that
it
is
so
.
Thou
seemest
(
for-soothe
)
to
thinke
well
,
but
if
thou
weigh
diligentlie
the
force
of
the
wordes
,
thou
believest
indeede
faythfullie
,
that
it
is
the
bodie
and
blood
of
Christ
:
but
yet
if
thou
wouldest
vnderstand
aright
,
thou
shalt
finde
that
that
which
thou
believest
,
thou
seest
not
as
yet
:
for
if
thou
diddest
see
it
,
thou
wouldest
not
say
,
I
belieue
that
this
is
the
bodie
and
blood
of
Christ
,
but
I
see
the
same
.
Now
then
,
because
fayth
onelie
beholdeth
all
that
,
Whence
he
sayeth
,
The
order
of
nature
is
not
to
bee
looked
to
heere
,
but
the
mightie
power
of
Christ
to
bee
adored
,
who
what-so-ever
hee
will
,
how-so-ever
he
will
,
and
in
what-so-ever
hee
will
,
createth
that
which
was
not
,
and
beeing
created
,
changeth
it
into
that
which
it
was
not
before
.
The
same
Doctor
subjoyneth
,
This
is
My
Bodie
.
How
carefullie
and
wyselie
,
therefore
,
is
this
distinction
made
?
for
hee
speaketh
concerning
the
flesh
of
Christ
,
which
was
crucified
,
which
was
buried
,
that
is
,
according
to
which
Christ
was
both
crucified
and
buried
;
that
is
indeede
the
true
flesh
of
Christ
:
but
concerning
that
which
is
taken
in
the
Sacrament
,
hee
sayeth
,
This
is
truelie
the
Sacrament
of
his
flesh
:
distinguishing
so
the
Sacrament
of
his
flesh
,
from
the
veritie
of
his
flesh
,
in
that
respect
that
he
sayeth
,
According
to
the
veritie
of
his
flesh
,
which
hee
tooke
of
the
Virgine
,
that
hee
was
crucified
,
and
buried
:
but
that
mysterie
which
is
now
celebrated
in
the
Church
,
hee
would
call
that
the
Sacrament
of
that
true
flesh
wherein
he
was
crucified
:
Teaching
the
faythfull
evidentlie
,
that
this
flesh
where-in
Christ
was
crucified
,
and
buried
,
is
not
a
mysterie
,
but
the
plaine
veritie
of
nature
:
but
this
flesh
which
beareth
the
similitude
of
it
in
the
mysterie
,
is
not
flesh
indeede
,
but
by
a
sacramentall
manner
,
seeing
according
to
the
outward
shape
it
is
bread
,
but
in
the
Sacrament
it
is
the
bodie
of
Christ
,
seeing
he
sayeth
himselfe
,
This
is
My
Eodie
.
Also
in
the
wordes
following
:
Taste
,
and
see
how
sweet
the
LORD
is
;
happie
is
the
man
that
trusteth
in
Him
.
Showeth
the
corporall
taste
of
that
bread
or
wine
how
sweete
the
Lord
is
?
Not
:
For
what-so-ever
is
sweete
that
way
,
is
corporall
onelie
,
and
delighteth
the
mouth
.
To
taste
then
howe
sweete
the
Lord
is
,
is
it
to
taste
by
the
outward
sense
anie
corporall
thing
?
Not
:
It
is
the
Spirituall
taste
then
which
inviteth
vs
to
prooue
this
sweetnesse
spirituallie
;
and
in
that
bread
and
wine
to
consider
nothing
corporallie
,
but
to
vnderstand
all
to
bee
spirituallie
meaned
,
Also
there-after
he
saith
,
Christ
is
in
that
Sacrament
,
because
that
Sacrament
is
the
bodie
of
Christ
:
therefore
it
is
not
a
corporall
food
,
but
a
spirituall
nowrishment
.
What
is
more
cleare
,
more
manifest
,
and
more
divinelie
spoken
?
For
hee
sayeth
,
In
that
Sacrament
CHRIST
is
.
Hee
sayeth
not
,
that
that
bread
and
that
wine
is
Christ
.
Which
if
hee
had
sayde
,
hee
would
haue
affirmed
,
that
Christ
was
subject
to
corruptabilitie
,
and
mortalitie
:
for
what-so-ever
is
seene
,
or
tasted
in
that
foode
corporallie
,
it
is
manifest
,
that
it
is
subject
vnto
corruption
.
Heere-to
hee
addeth
;
Because
it
is
the
bodie
of
Christ
(
sayeth
he
)
thou
wilt
object
,
and
say
,
Beholde
,
manifestlie
hee
confesseth
,
that
this
bread
,
and
this
wine
,
is
the
bodie
and
bloode
of
Christ
.
But
take
heede
what
is
subjoyned
:
This
is
not
corporall
foode
,
but
spirituall
.
Looke
that
thou
conceiue
not
a
a
carnall
meaning
heere-fore
;
for
there
is
no
such
thing
heere
.
True
it
is
,
that
it
is
the
bodie
of
Christ
;
not
corporall
,
but
spirituall
:
the
blood
of
Christ
;
not
corporall
,
but
spirituall
.
Therefore
there
is
nothing
to
bee
vnderstood
heere
corporallie
,
but
spirituallie
.
It
is
the
bodie
and
blood
of
Christ
,
but
not
corporallie
.
Also
in
the
wordes
following
,
hee
sayeth
,
The
Apostle
speaketh
concerning
the
Type
of
Him
,
Our
Fathers
did
eate
the
Spirituall
Foode
,
and
dranke
the
Spirituall
Drinke
:
For
the
bodie
of
God
,
is
a
spirituall
bodie
:
the
bodie
of
Christ
,
is
the
bodie
of
a
divine
Spirite
,
because
that
Spirit
is
the
Spirit
of
Christ
,
(
who
is
God
,
and
therefore
it
is
divine
)
as
wee
reade
in
the
Lamentations
,
The
Apostle
hath
taught
vs
then
sufficientlie
,
howe
wee
ought
to
vnderstand
the
mysterie
of
the
bodie
and
bloode
of
Christ
:
For
when
hee
had
sayde
,
that
Our
Fathers
did
eate
that
Spirituall
Foode
,
and
dranke
that
Spirituall
Drinke
;
which
Manna
not-with-standing
that
they
did
eate
,
and
which
Water
whereof
they
did
drinke
,
were
corporall
bodies
,
as
no
man
doubteth
,
hee
addeth
there-to
,
concerning
the
mysterie
which
is
vsed
in
the
Church
daylie
,
The
divine
Mysterie
,
is
not
corporall
,
but
spirituall
.
And
if
it
bee
spirituall
,
it
is
not
visible
,
nor
palpable
.
Hence
Sainct
Ambrose
subjoyneth
this
,
saying
,
The
bodie
of
Christ
,
is
the
bodie
of
a
divine
Spirit
:
but
a
divine
Spirit
hath
in
it
no
corporal
nor
corruptible
thing
,
neither
is
it
palpable
in
the
existence
there-of
.
But
this
bodie
,
which
is
celebrated
in
the
Church
,
according
to
the
visible
forme
there-of
,
it
is
both
corruptible
,
and
palpable
.
How
is
it
sayde
then
to
bee
the
bodie
of
a
divine
Spirit
?
To
wit
,
according
to
that
it
is
spirituall
;
that
is
,
as
it
is
invisible
,
impalpable
,
and
consequentlie
incorruptible
.
Hence
in
the
words
following
,
Because
CHRIST
is
a
Spirit
,
as
wee
reade
Lament.
4
,
Hee
is
a
Spirite
before
our
face
,
even
CHRIST
the
LORD
,
hee
showeth
clearlie
,
in
what
respect
it
is
esteemed
the
bodie
of
Christ
;
to
wit
,
because
the
Spirit
of
Christ
is
in
it
;
that
is
,
the
power
of
the
Word
of
God
,
which
not
onelie
feedeth
the
Soule
,
but
also
cleanseth
it
.
Wherefore
the
Author
him selfe
sayeth
in
the
wordes
following
,
By
which
thinges
it
is
showne
evidentlie
vnto
vs
,
that
nothing
is
vnderstood
in
that
meat
and
drinke
corporallie
,
but
all
is
to
bee
taken
spirituallie
:
for
the
soule
of
man
,
which
is
signified
by
his
heart
,
is
not
fed
with
corporall
foode
,
but
is
nowrished
and
quickened
by
that
word
of
God
.
Which
the
same
Doctor
showeth
more
manifestlie
,
in
his
fift
Booke
of
the
Sacraments
,
saying
,
It
is
not
that
bread
wich
entereth
into
the
bodie
,
but
that
bread
of
lyfe
,
which
giveth
quickning
to
our
soules
.
And
that
Sainct
Ambrose
spake
not
this
of
the
common
bread
,
but
of
the
bread
of
the
bodie
of
Christ
,
the
next
words
manifestlie
declare
,
for
hee
speaketh
of
the
daylie
bread
,
which
the
faythfull
desire
to
bee
given
them
,
and
therefore
hee
subjoyneth
these
wordes
,
If
it
bee
our
daylie
bread
,
why
take
yee
it
onelie
at
the
ende
of
a
whole
yeare
?
as
the
Grecians
in
the
East
vsed
to
doe
.
Take
then
that
daylie
,
which
will
bee
profitable
to
thee
daylie
;
and
liue
so
,
that
thou
mayest
bee
worthie
daylie
to
receiue
it
.
It
is
manifest
then
concerning
what
bread
hee
speaketh
,
to
wit
,
concerning
the
bodie
and
blood
of
Christ
,
which
nowrisheth
not
,
in
that
it
goeth
downe
into
the
bodie
,
but
because
it
is
the
bread
of
everlasting
lyfe
.
By
the
authoritie
then
of
this
most
learned
man
wee
are
admonished
,
That
bread
and
that
drinke
,
therefore
,
according
to
that
they
are
seene
;
are
not
the
bodie
and
blood
of
Christ
,
but
according
to
that
they
furnish
the
nowrishment
of
lyfe
spirituallie
.
But
that
bodie
of
Christ
,
wherein
he
was
crucified
,
carried
none
other
shape
,
or
appearance
,
than
wherein
it
did
consist
truelie
:
for
it
was
truelie
that
bodie
which
was
seene
,
which
was
touched
,
which
was
crucified
,
which
was
buried
;
lyke-wyse
that
blood
which
gushed
foorth
out
of
his
side
,
seemed
not
one
thing
outwardlie
,
and
mysticallie
covered
another
thing
inwardlie
;
therefore
it
was
true
blood
which
sprang
from
that
true
bodie
.
But
that
blood
of
Christ
,
which
now
the
faythful
drinke
,
and
the
bodie
which
they
eate
,
is
one
thing
according
to
their
shape
,
and
another
thing
according
to
their
signification
:
for
it
is
one
way
wherby
they
feede
the
bodie
with
corporall
foode
,
and
another
where●y
they
fill
our
soules
with
the
substantiall
nowrishment
of
eternall
lyfe
.
Concerning
which
thing
Sainct
Ierome
,
My
Flesh
is
Meat
indeed
,
and
My
Blood
is
Drinke
indeede
:
or
corporallie
,
according
to
that
flesh
which
was
crucified
,
and
that
blood
which
was
shed
by
the
Souldiours
Lance.
It
is
not
then
by
a
small
difference
that
hee
maketh
such
a
distinction
of
the
bodie
and
blood
of
Christ
:
for
while
he
saith
,
That
this
flesh
or
blood
which
is
taken
by
the
faythfull
,
is
spirituall
,
but
that
flesh
which
was
crucified
,
and
that
blood
which
was
shed
by
the
Souldiours
Lance
,
is
not
spirituall
,
hee
insinuateth
thus
much
,
that
there
is
great
difference
betweene
these
,
as
there
is
betweene
corporall
things
and
spirituall
,
visible
and
invisible
,
naturall
and
supernaturall
:
and
in
respect
that
they
differ
so
,
it
followeth
,
that
they
are
not
one
.
Therefore
that
spirituall
flesh
which
is
taken
by
the
faythfull
onlie
,
and
that
spirituall
drinke
,
which
is
exhibited
vnto
the
believers
daylie
to
bee
drunken
,
differeth
from
the
flesh
which
was
crucified
,
and
the
blood
which
was
shedde
by
the
Souldiours
Launce
,
as
the
authoritie
of
this
holie
Man
testifieth
:
and
therefore
(
I
say
)
they
are
not
all
one
thing
.
For
that
flesh
which
was
crucified
,
More-over
,
So
also
in
the
wine
,
Also
these
thinges
which
differ
amongst
them selues
,
But
if
they
bee
not
one
,
howe
then
are
they
called
the
true
bodie
and
blood
of
Christ
?
For
if
it
bee
the
bodie
of
Christ
,
and
that
bee
sayde
truelie
,
because
it
is
so
,
then
in
veritie
it
is
his
bodie
:
and
if
it
be
in
veritie
his
bodie
,
it
is
incorruptible
,
and
doeth
not
nowe
suffer
,
and
consequentlie
is
eternall
.
Then
of
necessitie
this
bodie
which
is
celebrated
in
the
Church
,
must
bee
incorruptible
,
and
eternall
.
But
it
can-not
bee
denyed
,
but
that
is
subject
to
corruption
,
which
is
divyded
in
partes
,
to
bee
taken
;
and
beeing
brayed
with
the
teeth
,
is
sent
downe
into
the
Bellie
.
Therefore
it
is
one
thing
that
is
seene
outwardlie
,
and
another
thing
which
is
believed
by
fayth
inwardlie
.
For
as
it
falleth
vnder
the
sense
of
the
bodie
,
it
is
corruptible
;
but
as
fayth
believeth
,
it
is
incorruptible
.
That
which
is
seene
then
outwardlie
,
is
is
not
the
thing
it selfe
,
but
the
resemblance
of
it
;
but
that
which
is
felt
inwardlie
,
and
vnderstood
by
the
mynd
,
is
the
veritie
of
the
thing
it selfe
.
Hence
it
is
,
that
Sainct
Augustine
,
in
the
Exposition
of
the
Evangelist
Sainct
Iohn
,
sayeth
,
while
hee
was
speaking
of
the
bodie
&
blood
of
Christ
;
Also
in
the
wordes
following
:
this
is
the
bread
which
came
down
from
heaven
:
that
heavenlie
Manna
did
fore-show
this
bread
:
the
Altar
of
God
also
did
fore-shadow
this
bread
.
All
these
were
Sacraments
,
which
are
diverse
,
according
to
their
signes
,
but
a-like
in
that
which
they
signified
.
Let
vs
heare
the
Apostle
Sainct
Paul
also
:
(
sayeth
hee
)
I
will
not
haue
you
ignorant
,
that
our
Fathers
were
all
vnder
the
Cloude
,
and
did
all
passe
through
the
Sea
,
and
that
they
were
all
bap●ized
vnto
Moses
in
the
Cloude
,
and
in
the
Sea
,
and
did
all
eate
that
same
Spirituall
Meat
,
and
did
all
drinke
that
same
Spirituall
Drinke
.
I
say
,
that
same
spirituall
meat
,
and
that
same
drinke
,
because
they
did
eate
other
corporall
meat
,
&
dranke
other
corporall
drinke
,
in
respect
they
did
eate
Manna
;
But
wee
doe
eate
another
thing
,
and
yet
they
did
eate
the
same
spirituall
meat
which
wee
doe
:
and
they
all
dranke
that
same
spirituall
drinke
.
But
according
to
the
visible
shape
,
these
thinges
were
different
,
which
not-with-standing
did
signifie
but
one
thing
spirituallie
.
Howe
then
did
they
drinke
of
that
same
drinke
?
Hee
answereth
,
They
did
drinke
of
that
spirituall
Rocke
that
followed
them
,
and
that
Rocke
was
Christ
.
From
thence
came
the
Bread
also
,
from
whence
the
Drinke
came
:
and
the
Rocke
Christ
was
given
them
for
a
signe
:
but
true
Christ
was
exhibited
in
the
worde
,
and
in
the
flesh
.
Also
,
this
is
the
Bread
which
came
downe
from
Heaven
;
whereof
if
anie
man
eate
,
hee
shall
not
die
.
But
hee
meaneth
heere
that
which
appertayneth
vnto
the
vertue
of
the
Sacrament
,
and
not
that
which
appertayneth
to
the
visible
Sacrament
.
Who
so
eateth
within
,
and
not
without
,
participateth
heere-of
,
who
so
eateth
with
his
heart
,
and
not
with
his
mouth
.
Also
in
the
wordes
following
,
bringing
in
the
wordes
of
our
Saviour
,
Also
hee
sayeth
,
It
is
the
Spirite
that
quickeneth
,
By
the
authoritie
then
of
this
learned
Doctor
,
Wee
see
then
,
in
the
eating
of
the
Lord●
bodie
,
and
drinking
of
his
blood
,
in
what
respect
the
same
is
his
bodie
,
and
his
blood
,
truelie
;
to
wit
,
according
to
that
that
the
same
is
Spirit
and
Lyfe
.
Also
these
things
that
are
a-like
,
are
comprehended
vnder
one
definition
.
Nowe
concerning
the
true
bodie
of
Christ
,
it
is
sayde
,
That
hee
is
true
God
,
and
true
man
,
who
in
the
latter
tymes
of
the
world
was
borne
of
the
Virgine
Marie
.
But
these
things
cannot
be
sayde
of
the
bodie
of
Christ
,
which
is
celebrated
by
a
mysterie
in
the
Church
.
According
then
to
a
certaine
manner
onelie
,
it
is
acknowledged
to
be
the
bodie
of
Christ
;
and
that
manner
is
by
a
figure
,
and
in
resemblance
,
that
so
the
veritie
and
thing
it selfe
may
bee
the
more
sensiblie
vnderstood
.
In
the
Prayers
also
which
are
sayde
after
the
mysterie
of
the
body
and
blood
of
Christ
,
Wee
request
Thee
humblie
,
O
LORD
,
who
are
now
partakers
of
the
Pledges
of
eternall
Lyfe
,
that
which
we
touch
in
the
resemblance
of
this
Sacrament
,
wee
may
receiue
in
the
manifest
participation
of
the
thing
it selfe
.
Now
we
know
that
a
pledge
or
resemblance
,
is
of
another
thing
,
where-of
they
are
the
pledges
or
resemblances
;
that
is
,
they
are
not
to
bee
considered
as
they
are
in
them selues
,
but
as
they
haue
a
reference
to
another
thing
:
for
a
pledge
is
of
that
for
the
which
it
is
given
;
and
so
is
an
Image
the
resemblance
of
that
whose
similitude
it
representeth
:
they
signifie
then
the
thing
whose
Images
they
are
,
and
doeth
not
showe
the
same
in
it selfe
manifestlie
.
Which
while
they
are
so
,
it
is
evident
,
that
this
bodie
and
blood
are
the
pledges
and
resemblances
of
that
to
come
,
that
that
which
is
shown
vnto
vs
by
a
similitude
now
,
shal
bee
clearlie
revealed
vnto
vs
in
tyme
to
come
.
It
is
one
thing
then
which
is
done
nowe
,
and
another
which
shall
bee
manifested
heereafter
.
Wherefore
it
is
the
bodie
and
blood
of
Christ
which
the
Church
celebrateth
,
And
in
another
place
he
sayth
,
accomplishe
in
vs
that
which
THY
Sacramentes
contayne
;
that
that
which
wee
nowe
celebrate
in
resemblance
,
wee
may
bee
partakers
also
of
the
veritie
of
the
thinges
them selues
.
Hee
sayeth
then
,
that
these
thinges
are
celebrated
in
resemblance
;
that
is
,
by
similitude
,
and
not
by
the
manifestation
of
the
thing
it selfe
:
So
that
the
resemblance
,
and
the
veritie
of
the
thing
it selfe
,
are
there
distinguished
.
Wherefore
the
body
and
blood
of
Christ
,
which
is
nowe
celebrated
in
the
Church
,
differeth
from
that
bodie
and
blood
which
is
knowne
to
bee
glorified
in
Christ
his
bodie
by
his
resurrection
.
And
this
bodie
which
is
celebrated
in
the
Church
,
is
but
a
Pledge
and
resemblance
of
that
;
but
that
is
the
veritie
it selfe
.
This
is
done
,
while
wee
come
to
that
;
but
when
wee
come
to
that
,
this
shall
bee
remooved
.
It
is
manifest
then
,
that
there
is
great
difference
betweene
them
,
as
much
as
there
is
betweene
a
Pledge
,
and
that
wherefore
it
is
given
;
and
as
much
as
there
is
betweene
an
Image
,
and
that
which
it
representeth
;
and
as
much
as
there
is
betweene
the
resemblance
of
a
thing
,
and
the
veritie
it selfe
.
Wee
see
then
that
there
is
great
difference
betweene
the
mysterie
of
the
bodie
and
bloode
of
Christ
,
which
is
taken
in
the
Church
by
the
Faythfull
,
and
that
which
was
borne
of
the
Virgine
,
which
suffered
,
which
was
buried
,
which
rose
againe
,
and
went
to
heaven
,
and
now
sitteth
at
the
right
hand
of
the
Father
:
For
this
which
is
celebrated
in
this
mortall
Iourney
,
is
taken
spirituallie
,
because
fayth
believeth
that
which
it
seeth
not
,
and
spirituallie
feedeth
the
soule
,
and
gladdeneth
the
heart
,
and
giveth
eternall
lyfe
,
and
immortalitie
,
while
that
is
not
taken
heede
vnto
which
feedeth
the
bodie
,
But
that
bodie
wherin
he
suffered
,
which
rose
againe
,
and
is
his
proper
bodie
,
which
hee
tooke
of
the
Virgine
,
was
palpable
and
visible
,
after
his
resurrection
,
as
hee
him selfe
sayeth
vnto
his
Disciples
;
Let
vs
also
heare
what
holie
Fulgentius
sayeth
,
By
which
wordes
also
he
declareth
manifestlie
,
what
great
difference
is
betweene
the
bodie
of
Christ
which
suffered
,
and
that
bodie
which
serveth
for
the
commemoration
of
his
death
and
suffering
:
for
the
one
was
his
true
and
proper
bodie
,
having
no
mysticall
signification
,
nor
resemblance
of
any
other
thing
in
it
;
but
this
other
is
mysticall
,
showing
one
thing
outwardlie
by
figure
,
and
inwardlie
representing
another
thing
vnto
vs
,
by
the
vnderstanding
of
faith
.
Let
vs
bring
one
testimonie
yet
of
Sainct
Augustine
,
This
Venerable
Doctor
then
,
by
saying
this
,
teacheth
vs
,
what
wee
ought
to
thinke
,
concerning
the
proper
bodie
of
Christ
,
which
was
borne
of
the
Virgine
,
and
sitteth
nowe
at
the
right
Hand
of
the
Father
,
in
which
hee
is
to
come
to
judge
the
quicke
and
the
dead
:
and
what
wee
ought
to
thinke
of
that
which
is
offered
vpon
the
Altar
,
where-of
the
People
are
made
partakers
.
That
bodie
is
whole
;
neither
is
it
divided
by
any
cutting
,
nor
covered
with
anie
figures
:
But
this
which
is
set
vpon
the
Table
of
the
Lord
,
is
a
resemblance
of
that
,
because
it
is
a
Sacrament
:
And
that
which
is
seene
outwardlie
,
hath
a
corporall
shape
,
and
feedeth
the
bodie
:
but
that
which
is
vnderstoode
inwardlie
,
it
hath
a
spirituall
fruite
,
which
quickeneth
the
Soule
.
And
when
he
would
haue
spoken
more
manifestlie
,
concerning
this
mysticall
bodie
,
hee
sayeth
thus
in
the
wordes
following
;
If
ye
will
vnderstand
concerning
the
bodie
of
Christ
,
Wherefore
then
is
this
mysterie
in
the
bread
?
Wee
shall
bring
nothing
heere
of
our
owne
wit
,
but
let
vs
heare
the
Apostle
,
when
hee
was
speaking
of
that
Sacrament
,
saying
,
For
wee
being
manie
,
are
one
bread
,
and
one
bodie
.
And
holie
Augustine
,
instructing
vs
sufficientlie
of
the
rest
,
sayeth
,
That
as
in
that
bread
which
was
offered
on
the
Altar
,
the
bodie
of
Christ
was
resembled
,
so
also
the
bodie
of
the
people
that
did
receiue
,
it
was
lyke-wyse
represented
;
that
so
hee
might
showe
manifestlie
,
that
that
is
the
proper
bodie
of
Christ
onlie
,
which
was
borne
of
the
Virgin
,
sucked
,
suffered
,
died
,
was
buried
,
rose
againe
,
ascended
to
the
Heavens
,
and
which
presentlie
sitteth
at
the
right
Hand
of
his
Father
,
and
is
to
come
to
Iudgement
:
But
this
which
is
set
vpon
the
Lordes
Table
,
containeth
the
mysterie
of
the
bodie
of
the
faythfull
,
as
the
Apostle
witnesseth
,
saying
,
For
wee
beeing
many
,
are
one
bread
,
and
one
bodie
in
Christ
.
Wherefore
(
most
Noble
Prince
)
let
your
wisedome
consider
,
that
it
is
most
clearlie
showne
,
by
Testimonies
of
holie
Scripture
,
and
Sayings
of
the
holie
Fathers
,
That
that
Bread
which
is
called
the
Bodie
of
Christ
,
&
that
Cup
which
is
called
the
Blood
of
Christ
,
is
a
figure
,
because
it
is
a
mysterie
.
And
that
there
is
a
great
difference
betweene
the
mysterie
of
his
bodie
,
and
his
bodie
it selfe
,
which
suffered
,
was
buried
,
and
rose
againe
;
because
this
is
the
proper
bodie
of
our
Saviour
;
neither
is
there
in
it
any
figure
,
or
signification
,
but
the
manifestation
of
the
thing
it selfe
is
knowne
;
and
the
believers
desire
the
sight
of
him
,
because
hee
is
our
head
:
and
by
the
sight
of
him
,
our
desire
shal
be
satisfied
,
because
He
and
the
Father
is
one
,
not
according
to
that
that
our
SAVIOVR
hath
a
bodie
,
but
according
to
the
fulnesse
of
the
DEITIE
which
dwelleth
in
the
Man
CHRIST
.
But
in
that
which
is
celebrated
in
a
mysterie
,
is
a
resemblance
,
not
onlie
of
the
proper
bodie
of
Christ
,
but
also
of
all
believers
in
him
:
for
it
beareth
the
figure
of
both
the
bodies
;
that
is
,
both
of
Christ
which
suffered
,
and
rose
againe
,
and
of
the
people
which
are
renewed
in
Christ
by
Baptisme
,
and
quickned
from
the
dead
.
Let
vs
also
adde
this
,
That
that
Bread
and
Cup
which
is
called
the
Bodie
and
Blood
of
Christ
,
representeth
the
remembrie
of
the
Lords
Passion
,
or
Death
,
Doe
this
in
rememberance
of
Mee
.
Which
the
Apostle
Sainct
Paul
expoundeth
,
How
often
so-ever
yee
eate
this
Bread
,
and
drinke
this
Cuppe
,
yee
shall
remember
the
LORDES
death
,
till
His
comming
againe
.
We
are
taught
then
by
our
Saviour
,
and
also
by
the
holie
Apostle
Sainct
Paul
,
That
that
Bread
,
and
that
Bloode
,
which
is
set
vpon
the
Altar
,
is
set
downe
in
rememberance
and
resemblance
of
the
Lordes
death
and
Passion
,
that
it
may
call
to
recent
memorie
that
which
was
done
long
a-goe
:
where-by
wee
beeing
remembered
of
his
death
and
suffering
,
may
bee
made
partakers
there-by
of
that
heavenlie
Gift
,
where-by
wee
are
redeemed
from
Death
ever-lasting
.
Knowe
wee
lyke-wyse
,
that
when
wee
come
to
the
sight
of
Christ
him selfe
,
wee
shall
not
haue
neede
of
such
meanes
,
where-by
wee
may
bee
admonished
,
what
his
great
bountifulnesse
sustayned
for
vs
:
because
beholding
him selfe
,
face
to
face
,
wee
shall
not
bee
put
in
mynde
,
by
the
outward
admonition
of
temporall
thinges
;
but
wee
shall
beholde
him
by
the
contemplation
of
the
veritie
it selfe
,
even
as
wee
ought
,
to
giue
thankes
for
ever
vnto
the
Author
of
our
Salvation
.
Neyther
,
there-fore
,
let
it
bee
thought
,
al-be-it
wee
say
this
,
that
there-fore
the
Bodie
and
Bloode
of
Christ
is
not
truelie
apprehended
by
the
Faythfull
,
in
the
mysterie
of
this
Sacrament
;
seeing
Fayth
apprehendeth
,
not
that
which
the
Eye
seeth
,
but
that
which
it selfe
believeth
;
because
it
is
spirituall
foode
,
and
spirituall
drinke
,
feeding
the
Soule
spirituallie
,
&
giving
lyfe
full
of
eternitie
,
as
the
Lord
,
our
Saviour
,
commending
this
mysterie
,
fayeth
,
It
is
the
Spirite
that
quickeneth
,
for
the
Flesh
profiteth
nothing
.
Desiring
,
then
,
to
obey
Your
Highnesse
Commaund
heere-in
,
I
beeing
but
of
small
abilitie
,
haue
vnder-taken
to
reason
concerning
thinges
of
no
small
importance
and
controversie
:
not
following
the
presumption
of
mine
own
thoughts
and
estimation
,
but
looking
to
the
authoritie
of
Fathers
,
and
those
that
haue
gone
before
mee
.
Which
if
You
allowe
to
bee
spoken
catholicklie
,
attribute
the
same
vnto
the
worthinesse
of
Your
Fayth
;
who
laying
a-syde
the
Glorie
of
Your
Royall
Majestic
,
was
not
ashamed
to
haue
an
Aunswere
of
the
Veritie
from
Your
humble
Servaunt
.
But
if
it
please
You
not
,
let
it
bee
imputed
vnto
mine
insufficiencie
,
who
was
not
able
to
declare
these
things
so
effectuallie
,
as
other-wyse
I
desyred
.
AMEN
.