❧
Whether
the
naturall
and
glorifyed
body
of
Christ
,
is
in
all
or
manye
places
,
at
one
,
and
the
same
time
.
NIc●pherus
doeth
write
that
Vtiches
and
Dioschorus
the
greate
enemyes
of
the
councell
of
Calcedon
,
went
to
Alamordaru●
a
King
of
the
Saracenes
,
a
little
before
conuerted
to
the
fayth
,
and
babtized
,
to
infect
him
with
their
herisyes
.
But
the
good
King
well
instructed
,
and
strongly
propt
vp
,
with
the
grace
of
God
,
contynued
a
zelous
and
constant
professour
of
Christ
.
At
the
last
when
by
no
meanes
he
could
rid
himselfe
of
the
crafty
,
and
importune
souldyours
of
Sathan
,
he
fayned
,
that
he
must
needes
goe
speake
with
certayne
straungers
,
&
soone
after
retourning
to
Vtiches
and
Dioschorus
,
tould
them
that
he
had
receaued
strange
newes
,
that
Michaell
the
Archaungell
was
dead
:
Vtiches
and
Dioschorus
cryed
out
,
and
sayd
they
were
lyes
:
For
it
was
vnpossible
that
an
Angell
should
dye
.
Then
sayd
the
King
what
mad
men
be
yee
,
that
confesse
that
Christ
was
crucified
,
and
dead
,
and
yet
denye
that
he
was
a
man
.
The
same
in
déede
,
though
not
in
euery
respect
falleth
out
with
them
,
which
graunt
that
Christ
hath
a
natural
body
,
but
deny
that
the
same
body
is
comprised
in
one
place
.
Vtiches
denied
that
Christ
was
a
man
,
but
he
doeth
not
denye
that
he
was
crucifyed
and
dead
:
These
doe
denye
that
Christes
body
is
bounded
,
or
in
one
place
,
but
they
doe
not
deny
that
it
is
a
naturall
body
:
I
doe
not
therefore
sée
how
they
can
shifte
their selues
of
the
●utikian
heresy
,
or
the
confounding
of
the
two
natures
in
Christ
,
which
take
away
place
and
circumscription
from
the
naturall
body
of
Christ
:
In
worde
they
say
,
that
the
two
natures
in
Christ
be
distincte
,
and
that
the
seueral
properties
of
ech
of
the
natures
be
distinct
,
but
in
déede
they
confound
them
all
in
transferring
the
whole
force
of
the
Godhead
into
the
body
.
Truth
it
is
that
the
glorifyed
body
is
moresubtill
and
nimble
,
then
the
not
glorifyed
body
,
as
S.
Augustine
doeth
wel
say
.
But
yet
a
body
,
and
a
body
bounded
with
the
boundes
of
place
.
Aristotle
doth
say
,
and
very
truely
,
But
if
the
nature
of
the
body
of
Christ
be
weighed
by
it selfe
,
it
is
so
as
you
say
.
Notwithstanding
if
you
looke
to
the
power
of
God
,
by
that
and
from
that
,
it
may
haue
force
to
be
euery
where
.
For
who
can
set
any
bounde
to
the
power
of
God
,
which
made
the
heauens
,
the
earths
,
the
seas
of
nothing
:
The
aunswere
is
easie
,
no
manne
calleth
in
question
the
strength
and
power
of
God
,
but
we
inquire
what
his
will
is
,
our
question
is
not
,
whether
God
coulde
haue
the
naturall
body
of
Christ
to
be
in
euery
place
at
one
time
,
but
whether
God
woulde
haue
it
so
.
Wherefore
,
that
I
maye
be
frée
from
al
quarels
and
slaunders
,
euen
at
the
dore
of
my
spéeche
,
I
doe
openly
and
plainely
protest
,
that
we
doe
not
thrust
or
binde
the
bodye
of
Christ
into
any
straight
prison
of
the
Firmament
,
but
that
we
beléeue
and
confesse
,
that
the
same
is
in
the
most
large
and
noble
Countrie
of
the
lyuing
,
farre
aboue
all
the
heauens
,
subiect
to
the
sences
.
Also
that
we
do
not
part
the
manhood
from
the
Godheade
,
or
the
Godheade
from
the
Manhood
,
but
that
we
doe
most
certainly
beléeue
that
these
two
natures
be
euer
knitte
and
lincked
together
,
in
one
parson
of
Christ
,
perfyte
God
and
perfyte
man
.
Thirdly
,
that
we
doe
not
in
any
respect
diminishe
that
great
and
infinite
power
of
the
great
and
mightye
God
,
but
that
we
do
honour
him
as
god
almightie
and
eternall
.
And
yet
we
are
loth
to
be
reckned
in
the
number
of
those
which
the
Poet
Horase
doeth
speake
.
Whilst
Fooles
doth
auoyde
one
faulte
,
they
fall
into
another
,
I
meane
,
that
I
would
neither
speake
more
narrowly
,
nor
more
nobly
of
the
most
noble
&
blessed
body
of
Christ
,
there
the
word
of
god
doth
teach
me
.
For
our
may●●er
Christ
geueth
the
same
for
a
rule
.
Searche
the
scriptures
:
For
they
beare
witnesse
of
me
.
And
truely
the
aunciente
Fathers
doe
playnly
teache
,
that
argumentes
drawen
from
the
power
of
God
,
be
both
very
weake
and
to
to
daungerous
,
first
Thirdly
saint
Austen
against
Faustus
,
Basillus
the
great
doth
proue
the
proposition
But
the
holy
ghost
did
work
in
the
same
moment
in
Abacuck
and
in
Danyel
,
and
was
at
the
same
time
with
Ieremy
in
the
dungen
&
with
Ezechiell
in
Choua●
:
For
the
spirite
of
the
Lord
hath
filled
the
whole
world
.
But
he
that
is
in
all
places
,
●
p●esst
with
God
,
of
what
nature
or
condition
oughte
he
to
be
beléeued
to
be
,
of
that
,
which
contayneth
all
things
,
or
of
that
which
is
contayned
in
some
perticuler
place
.
Vigillius
doeth
proue
the
same
,
speaking
S●b●llius
,
Photinus
,
Arius
,
and
Athanasius
:
Thereby
it
is
playne
,
that
the
holy
ghost
is
God
,
because
it
is
euery
where
,
and
is
contayned
in
no
place
,
as
the
Prophete
speaketh
to
God
the
Father
:
Whether
shall
I
gee
from
the
spirite
?
For
to
be
euery
where
,
and
in
one
and
the
same
momente
to
fill
the
heauens
,
the
earthes
,
the
Seas
,
and
lowe
places
belongeth
not
to
any
creature
,
but
only
to
God
:
And
a
little
afterward
,
it
cannot
be
in
one
nature
to
lye
in
the
bosom
of
the
M●nger
,
and
to
be
shewed
by
the
starres
,
to
be
subiecte
to
men
,
and
to
bee
serued
by
the
Aungels
,
to
flye
from
place
to
place
,
and
to
be
present
in
euery
place
,
to
dwel
in
Earth
,
and
not
to
leaue
〈…〉
auen
.
To
conclude
Cirillus
proueth
it
thus
,
These
may
be
briefely
knit
vp
thus
,
according
to
Basill
,
the
body
of
Christ
or
ther
is
of
that
nature
and
condition
,
which
contayneth
all
thinges
,
that
is
to
say
,
diuine
,
or
God
,
or
of
that
nature
and
condition
,
which
is
contayned
in
some
perticuler
place
:
But
it
is
not
the
diuine
nature
or
God
,
therfore
it
is
contayned
in
some
perticuler
place
.
According
to
Vigill
,
if
it
be
euery
where
,
and
contayned
in
no
place
,
it
is
God
,
but
it
is
not
god
,
therefore
it
is
contayned
in
some
place
:
According
to
Cirillus
,
if
it
fyll
all
places
,
it
is
not
a
creature
,
but
it
is
a
creature
,
therefore
it
doth
not
fil
all
places
.
I
grant
say
you
,
that
a
creature
should
be
God
,
if
by
the
owne
power
it
could
be
euer
where
,
but
the
body
of
Christ
,
hath
not
that
of
the
selfe
,
but
by
the
maiesty
of
the
Godhead
adioyned
to
it
.
The
hereticke
graunted
the
same
of
the
holy
ghost
,
and
therefore
the
aucthority
of
these
ancient
Fathers
doth
presse
you
as
much
as
them
.
No
save
you
,
I
doe
not
speake
of
the
body
of
Christ
,
as
of
a
simple
and
common
creature
,
but
as
of
a
creature
coupled
to
the
godhead
by
vnion
or
oning
of
person
,
and
the
same
also
being
glorifyed
by
resurrection
and
ascention
,
which
I
saye
hath
by
force
of
the
godhead
this
grace
geuen
to
it
,
that
it
should
be
in
euery
place
present
with
the
Godhead
,
and
neuer
parted
from
it
,
and
so
cannot
be
comprised
in
any
one
place
.
Then
heare
what
Theodorete
Here
Austen
in
his
thirteth
Treatise
I
reason
thus
out
of
Theodorete
,
the
Out
of
Austen
the
body
of
the
Lorde
in
the
which
he
rose
againe
,
must
be
in
one
place
:
Ergo
the
immortall
and
glorifyed
bodye
of
Christ
,
is
contained
in
one
place
.
Neyther
is
this
to
part
the
natures
of
the
manhoode
and
Godhead
of
Christ
,
but
to
set
downe
the
seuerall
properties
of
eche
nature
:
For
I
doe
not
meane
,
that
the
humane
nature
is
in
place
seuered
from
the
deuine
nature
,
but
is
euer
ioyned
to
it
.
But
yet
the
humanitie
doth
not
fyll
all
places
,
which
the
Deity
doeth
fill
.
This
maye
well
appere
by
this
similitude
,
although
it
be
not
like
in
all
pointes
,
for
you
be
to
vnderstande
,
that
a
symilitude
néedeth
not
to
be
like
in
all
pointes
,
but
onely
in
those
properties
,
the
which
is
vsed
to
make
plaine
.
The
bodie
of
the
sunne
abydeth
euer
in
the
globe
or
circle
in
the
Firmament
,
but
the
beames
of
the
sunne
doe
walke
thorow
the
whole
worlde
,
the
vertue
of
the
sunne
doth
comfort
,
féede
,
and
nourishe
euerye
lyuing
creature
vppon
the
face
of
the
whole
earth
,
and
yet
neyther
the
beames
nor
the
vertue
of
the
sunne
be
parted
from
the
bodie
of
the
sunne
.
Euen
so
the
body
of
Christ
is
placed
in
heauen
,
as
in
a
most
bewtifull
and
gorgee●s
Throne
,
but
the
godhead
of
Christ
doth
not
onely
fill
the
heauens
,
the
ayre
,
the
sea
,
the
earth
,
and
the
places
vnder
the
earth
,
but
also
doeth
comfort
&
nourishe
all
and
euerye
creature
,
in
all
and
euery
the
saide
places
,
and
yet
the
godhead
is
not
parted
from
the
bodye
,
although
the
body
fyll
not
so
many
places
as
the
godhead
doth
.
That
famous
and
learned
prince
Iustinian
spied
thys
,
that
two
thinges
might
be
ioyned
together
,
and
yet
the
one
not
to
fyll
so
manye
or
the
same
places
,
as
the
other
.
And
thervpon
in
his
most
excellent
booke
:
Called
the
Institutions
of
Iustinian
,
doeth
most
wisely
and
discreetely
order
,
that
when
Neyther
be
these
my
deuises
,
but
that
great
Clearke
S.
Augustine
doth
plainly
distinguish
the
two
natures
of
Christ
In
his
booke
intituled
of
the
substance
But
you
will
say
,
all
these
thinges
be
vnderstode
visibly
,
and
of
a
visyble
presence
.
Truely
,
that
is
more
absurde
,
then
the
other
,
which
doth
plainely
appeare
by
viewing
the
Antithesis
,
or
setting
of
the
sentences
one
against
another
.
Vigilius
doth
say
the
worde
is
euery
where
,
the
fleshe
is
not
euery
where
.
Put
to
visible
,
&
the
sence
will
be
most
absurde
,
for
you
must
say
the
worde
is
euerye
where
,
the
fleshe
is
not
euery
where
visybly
,
neyther
yet
the
worde
is
euerye
where
visibly
,
and
so
Vigillius
hath
set
downe
no
difference
of
the
two
natures
:
For
his
sence
muste
be
,
the
word
is
euery
where
inuisybly
,
the
flesh
is
euery
where
inuisybly
:
Waigh
that
of
saint
Gregorie
,
Christ
is
not
here
by
the
presence
of
his
humayne
nature
,
you
expound
it
by
the
visyble
presence
,
for
you
make
this
the
Antithesis
,
Christ
is
not
here
in
visible
presence
of
his
fleshe
,
which
is
euery
where
by
the
inuisyble
presence
of
his
godheade
:
For
the
not
visyble
presence
,
and
the
inuysible
presence
be
al
one
:
So
there
should
be
no
Antithesis
,
no
fyght
nor
repugnauncie
of
these
sentences
,
but
that
the
ancient
fathers
ment
a
manifest
Antithesis
,
&
a
great
repugnancie
,
who
is
so
dull
,
that
he
doth
not
vnderstande
,
or
so
blinde
that
he
doeth
not
sée
,
sythence
by
the
same
they
auouch
and
establish
two
diuers
natures
in
Christ
.
The
one
of
perfyte
God
,
the
other
of
perfyte
man
.
Whereby
it
is
euident
,
that
the
iudgement
of
the
auncient
fathers
is
,
that
Christ
his
body
is
not
at
al
in
earth
,
but
sittteth
on
the
right
hande
of
God
the
father
in
heauen
,
not
in
an
Ju●ri●
or
golden
throne
,
or
in
kingly
or
costly
apparel
,
as
the
symple
fansie
:
but
in
great
glorie
and
power
,
as
the
faythfull
beléeue
.
This
is
proued
by
that
of
Christ
,
in
the
twenteth
of
saint
Mathewe
,
I
leaue
the
worlde
,
and
I
go
to
my
Father
,
Hebrewes
.
10.
doeth
saye
.
we
haue
such
a
high
priest
,
which
sitteth
in
Heauen
at
the
right
hand
of
the
throne
of
maiesty
:
And
a
little
after
he
had
offred
one
Sacrifyce
for
sinne
,
he
sitteth
for
euer
at
the
right
hand
of
God
,
from
henceforth
looking
,
that
his
enemies
be
All
this
is
spoken
to
set
down
the
diuers
properties
of
the
two
natures
in
Christ
,
his
deuine
nature
and
his
humaine
nature
,
and
to
shew
that
a
man
may
well
expresse
the
seuerall
properties
of
eche
nature
,
and
yet
in
no
case
part
the
one
from
the
other
.
But
I
pray
you
,
is
there
no
supernaturall
property
in
the
body
of
Christ
,
hath
it
no
prerogatiues
?
Did
the
wonderfull
vnion
of
the
most
holy
godhead
,
poure
no
vertue
:
no
force
into
it
?
Verie
many
,
but
yet
not
suche
,
as
cannot
agree
with
the
humaine
nature
,
as
saint
Austen
doth
excellently
say
,
he
gaue
to
it
immortalitie
,
but
toke
not
awaye
the
nature
of
it
.
And
againe
,
we
muste
take
great
héede
,
that
we
do
not
affirme
the
deitée
of
the
man
so
,
that
we
take
awaye
the
truth
of
the
body
.
Therfore
the
naturall
body
of
Christ
is
made
immortall
,
gloryfied
,
sanctified
,
quickned
,
but
it
is
not
made
eternall
,
vnmeasurable
,
increat
,
or
infynite
,
for
these
ouerthrowe
the
humaine
nature
.
And
that
certaine
things
be
so
peculiar
to
the
godheade
,
that
at
all
they
doe
not
agrée
to
the
manhood
,
but
be
applyed
only
in
phrase
or
speech
,
and
contrary
,
that
certayne
thinges
be
peculiar
to
the
manhood
,
and
doe
not
at
all
agree
to
the
godhead
,
but
be
applied
to
it
onely
by
phrase
or
speech
,
is
manifest
:
In
the
firste
of
John.
He
it
is
which
comming
after
me
,
was
before
me
.
Neyther
to
be
before
John
,
doeth
agrée
to
the
manhood
of
Christ
in
déede
,
neither
to
be
after
John
to
the
godhead
.
This
is
also
manifest
by
these
sayings
,
before
Abraham
was
,
I
am
,
and
the
father
is
greater
then
I
,
neyther
doeth
it
agrée
to
the
manhood
in
déede
to
be
before
Abraham
,
nor
to
the
godhead
to
be
lesse
then
the
Father
.
Of
this
point
be
the
Fathers
,
Irencus
,
Ambrosius
,
Ierononius
,
Vigilius
,
Augustinus
,
Pontius
Pilate
,
died
,
and
was
buryed
,
what
was
buryed
of
him
,
but
his
flesh
without
his
soule
.
And
more
playnly
afterwardes
,
who
is
he
,
by
whome
the
world
was
made
?
Christe
Jesus
,
but
in
the
fourme
of
God
,
who
was
nayled
to
the
crosse
,
vnder
Pontius
Pilate
,
Christ
Jesus
:
but
in
the
fourme
of
a
seruaunt
.
Who
was
net
lefte
in
Hell
?
Christ
Jesus
:
but
in
soule
alone
.
Who
lay
thrée
dayes
dead
in
the
graue
,
and
rose
agayne
?
the
same
Christe
Jesus
,
but
in
flesh
alone
.
Christ
is
sayd
in
ech
one
of
these
,
but
all
these
be
not
two
or
thrée
,
but
one
Christ
.
Whereby
it
is
playne
,
the
certayne
properties
,
or
peculier
graces
of
the
one
nature
,
may
be
ascribed
to
the
other
,
in
word
thorough
the
vnion
of
the
person
,
but
cannot
agree
in
déede
thorow
the
difference
of
the
two
natures
.
The
which
Vigilius
doth
most
playnly
expresse
agaynst
Vtiches
:
Then
according
Againe
,
when
we
say
,
that
God
neyther
died
,
nor
suffered
.
Let
not
Vtiches
dreade
,
for
we
speake
according
to
the
proprietie
of
the
nature
.
To
this
purpose
writeth
Theodorete
:
you
are
to
vnderstande
,
Wherefore
thorowe
the
vnion
of
the
person
,
such
things
maye
be
spoken
in
worde
,
but
they
cannot
agrée
in
déede
.
Neyther
doth
that
of
saint
Basill
of
the
birth
of
Christ
disagrée
with
these
.
How
is
the
godheade
in
the
fleshe
,
as
the
fyre
is
in
the
yron
,
not
transitiuely
,
but
distributiuely
.
For
the
fyre
doth
not
runne
into
the
yron
,
but
abyding
in
the
place
,
doth
imparte
and
bestowe
the
peculier
facultie
vppon
it
.
Howe
then
was
not
God
the
word
fylled
with
bodily
weaknesse
?
as
the
fyre
doth
not
get
to
it selfe
the
proprieties
of
the
yron
.
Iron
is
black
and
colde
,
and
yet
fyred
,
it
becommeth
bright
and
hotte
.
So
the
humayne
nature
of
the
Lorde
,
was
made
partaker
of
the
denine
nature
,
but
did
not
poure
into
the
de●●e
nature
the
owne
weaknesse
.
And
so
I
see
certaine
proprieties
dispersed
,
but
I
doe
not
vnderstand
all
,
for
after
the
vniting
of
the
godhead
,
the
body
of
Christe
was
hungrie
,
coulde
,
thirstie
,
wearie
,
and
gréeued
,
and
this
is
What
ground
then
haue
these
lamentable
and
bitter
outeryes
that
the
person
of
Christ
is
denided
,
that
his
godhead
and
manhood
be
plucked
asunder
?
because
we
auouch
that
the
naturall
body
of
Christ
is
in
heauen
,
at
the
right
hand
of
God
the
Father
and
yet
his
godhead
to
be
euery
where
,
did
not
his
godhead
then
fill
heauen
and
earth
?
when
his
naturall
body
was
in
a
corner
of
the
earth
,
when
it
lay
in
the
graue
.
And
may
not
nowe
the
Godhead
fill
the
whole
world
?
and
his
naturall
body
be
onely
in
heauen
,
and
the
two
natures
not
seuered
.
Away
then
,
away
with
quarrels
and
let
truth
preuayle
and
tryumphe
,
by
the
which
the
two
natures
of
christ
tyed
togeather
with
the
merueylous
bonde
of
the
vnion
be
distinguished
,
but
not
seperated
.
And
truely
to
continue
in
the
same
resemblance
of
saint
Basill
,
the
fyre
doth
not
chaunge
all
the
properties
of
the
Iron
,
for
the
Iron
fyred
and
hotte
is
heauy
,
falleth
downward
,
is
a
solidde
and
thicke
body
.
This
is
S.
Basils
meaning
,
that
these
But
why
do
I
stand
vpon
this
poynt
,
why
doth
my
spéech
so
long
wander
?
why
doe
I
not
open
the
spring
of
this
controuersy
?
For
al
this
contention
floweth
from
the
question
aboute
the
presence
of
the
naturall
body
of
Christ
,
being
in
the
sacrament
of
the
body
and
blood
of
Christ
.
For
if
that
matter
be
once
ordered
and
adiudged
,
the
other
will
soone
be
ended
.
But
that
is
a
matter
of
great
importaunce
,
of
the
greatest
in
the
worlde
,
it
oughte
not
to
be
handled
but
warely
,
and
reuerently
,
most
warely
,
and
most
reuerently
.
Your
good
name
shal
be
rent
with
the
bad
spéeches
not
only
of
the
enemies
,
but
of
the
enuious
.
I
refer
that
to
God
.
The
matter
is
very
hard
:
The
questyon
to
too
darke
,
discoursed
in
Sermons
:
Jossed
in
disputations
,
varyed
of
through
all
Christendome
,
and
as
it
should
séeme
of
passing
great
difficulty
.
God
will
helpe
out
with
that
,
whose
both
helpe
we
most
humbly
pray
,
and
busines
most
faythfully
do
,
out
of
whose
most
blessed
,
and
most
certayne
,
&
most
true
wordes
,
all
the
reste
of
our
spéeche
shall
grow
.
It
is
written
in
the
.26
.
Chapter
of
And
in
the
.14
.
after
S.
Marke
,
when
And
in
the
.22
.
after
S.
Luke
,
when
he
Lastly
saint
Paule
to
the
Corinthians
I
haue
set
downe
the
whole
words
of
the
holye
ghost
,
done
out
of
greeke
into
Englishe
,
worde
by
worde
:
That
so
good
a
foundation
being
layde
,
the
rest
that
foloweth
,
myght
be
the
more
fyrmly
builded
thervpon
.
Let
vs
nowe
view
and
waigh
all
these
things
.
Christ
toke
the
same
bread
in
his
hande
,
which
was
vpon
the
table
:
Christ
gaue
to
his
Disciples
the
same
breade
,
and
whiles
he
was
giuing
the
breade
to
his
disciples
,
he
speaketh
as
before
:
whiles
his
Disciples
eate
this
breade
,
whiles
they
did
broose
it
with
their
téeth
,
and
swallowed
it
into
their
stomaks
,
where
was
christ
?
was
be
not
at
the
table
?
did
he
not
speak
to
them
?
did
he
not
both
eate
&
drink
with
them
?
was
he
not
séene
,
hearde
,
and
touched
.
In
which
place
was
the
bodye
of
Christ
:
In
the
mouth
and
stomack
of
his
disciples
,
or
at
the
table
,
where
they
both
sawe
Christ
,
and
heard
Christ
?
if
you
say
in
both
places
:
Then
this
followeth
:
That
eyther
Christ
had
two
bodies
,
or
else
that
there
was
two
christs
,
both
which
aunsweres
be
very
vngodly
and
absurde
.
But
you
wil
say
the
words
be
plaine
,
for
Christ
saide
plainely
and
distinctly
.
This
is
my
body
:
This
is
my
bloude
.
Neyther
is
it
lyke
,
that
Christ
woulde
speake
doubtfully
,
in
the
last
talke
,
that
he
had
with
his
disciples
.
I
graunt
the
words
be
plaine
after
the
maner
of
misteries
,
in
the
which
things
subiect
to
the
sense
,
doe
represent
and
shewe
things
,
which
be
taken
onely
of
a
godly
minde
,
and
by
a
religious
fayth
.
I
graunt
that
Christ
gaue
his
bodye
and
that
his
Disciples
toke
it
,
and
eate
it
,
not
after
a
naturall
and
grosse
maner
,
but
after
a
supernaturall
,
that
is
he
heauenly
and
spirituall
.
What
then
doe
you
denie
,
that
the
breade
is
the
bodye
of
Christ
:
That
the
wine
is
the
bloud
of
Christ
?
not
I
truely
.
But
I
saye
,
that
they
be
so
in
truth
of
religion
,
sacrament
,
and
mistery
,
and
not
by
chaunging
of
nature
,
element
,
or
substaunce
.
For
Christ
doth
call
the
breade
his
body
,
but
he
doth
not
say
that
it
is
chaunged
into
his
bodye
.
Then
you
call
it
breade
,
and
the
holye
writer
of
this
holy
Storie
doth
himselfe
call
it
breade
,
the
wordes
be
these
.
He
toke
breade
:
he
gaue
thankes
:
he
brake
:
he
gaue
:
doth
he
not
meane
by
this
circumstance
of
wordes
,
to
make
the
matter
plaine
:
I
praye
you
,
what
toke
he
?
bread
.
What
brake
he
?
the
same
bread
.
What
gaue
he
the
same
bread
?
For
that
that
he
toke
,
that
he
brake
:
and
that
that
he
brake
,
that
he
gaue
to
hys
Disciples
:
and
that
that
he
gaue
to
his
disciples
,
that
did
his
disciples
eate
.
But
bicause
it
is
a
mistery
,
which
is
in
hand
.
Therfore
it
representeth
the
great
and
heauenly
things
,
which
the
holy
words
of
the
high
priest
of
our
Lorde
and
Sauiour
Christ
Jesus
doe
declare
.
This
is
my
body
sayth
he
:
which
is
broken
for
you
,
doe
this
in
rememberance
of
me
.
Againe
,
of
the
Cup
of
wine
:
This
Cup
is
the
newe
Testament
in
my
bloude
,
which
is
shedde
for
you
.
What
meane
these
wordes
?
what
sence
haue
they
?
what
signifye
they
?
some
prodigious
thing
,
or
newe
thing
,
or
light
thing
,
or
thing
of
smale
value
?
No.
But
the
most
certaine
testifycation
and
assurance
of
the
forgiuenesse
of
our
sinnes
,
saluation
,
&
life
euerlasting
,
which
we
obtaine
by
the
death
of
Christ
,
and
which
is
exhibited
by
the
outwarde
elementes
of
bread
and
wine
,
but
receiued
only
by
the
inward
hand
of
fayth
,
and
séene
onely
by
the
inwarde
eye
of
Fayth
.
Christ
gaue
to
his
disciples
bread
and
wine
,
ye
,
he
gaue
also
vnto
them
his
body
and
blood
,
that
they
by
fayth
being
fed
,
with
this
heaēnly
bread
&
this
heauenly
drinke
,
might
haue
life
euerlasting
,
which
to
printe
more
surely
in
their
harts
,
he
playnly
telleth
them
,
of
his
blessed
body
that
was
to
be
rent
for
them
,
and
his
precious
blood
that
was
to
be
shedde
for
them
,
and
for
many
other
,
that
God
the
Father
being
pacified
with
this
rich
sacrifice
,
might
forgeue
them
there
sinnes
.
Therfore
he
called
this
a
new
league
,
&
a
new
testament
often
promised
by
the
holy
Prophets
,
which
was
to
be
confirmed
not
by
the
blood
of
beastes
,
but
by
the
sheadding
of
his
holy
and
precious
blood
:
wherefore
his
will
and
pleasure
was
that
this
mistery
of
so
great
things
should
be
celebrated
euer
in
publique
assemblies
,
both
that
the
remembrance
of
hym
might
euer
be
freshe
with
hys
,
and
that
often
thankes
might
be
geuen
to
God
the
father
,
&
that
his
louers
and
professo●●
might
be
stirred
to
mutuall
loue
,
by
so
godly
a
president
,
&
also
signed
wyth
the
holy
seale
of
eternall
blisse
.
But
thus
much
at
large
,
the
rest
more
briefly
,
that
truth
may
be
sooner
picked
out
and
more
plainely
appere
:
For
as
Marcus
Tullius
saieth
of
Philosophers
.
So
I
thinke
Deuines
bounde
to
briefe
arguments
.
That
which
christ
toke
,
he
brake
:
that
which
he
brake
,
he
gaue
to
his
Disciples
:
that
which
he
gaue
to
his
disciples
,
he
called
his
body
:
Therefore
he
called
breade
his
bodye
.
For
he
toke
breade
,
brake
breade
,
and
gaue
it
to
his
Disciples
.
But
that
which
is
breade
by
nature
,
is
not
the
substance
of
Christes
bodye
.
Except
we
will
prodigiously
confounde
the
substance
of
things
,
and
so
by
consequente
the
naturall
bodye
of
Christ
,
is
not
really
,
and
bodily
,
in
the
sacrament
of
the
body
and
blood
of
Christ
.
But
here
is
made
a
stoppe
:
that
Christ
blessed
the
bread
after
he
had
taken
it
,
as
S.
Mathew
and
S.
Marck
sayeth
,
by
vertue
whereof
there
followed
such
a
chaunge
,
that
although
he
tooke
bread
,
yet
he
neyther
brake
bread
,
nor
gaue
bread
:
This
sophistication
is
called
of
the
Logitians
:
Petitio
Principij
:
For
fyrst
S.
Marcke
doth
not
say
,
that
Christ
blessed
the
bread
but
that
when
he
had
taken
,
he
blessed
.
Secondly
,
the
gréeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
as
well
sygnify
to
geue
thanks
,
as
to
blesse
,
and
that
it
sygnifyeth
there
to
geue
thankes
,
because
the
holy
ghost
is
the
best
expounder
of
it selfe
:
Both
S.
Luke
&
S.
Paule
,
declare
,
which
both
for
that
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vse
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifyeth
so
geue
thanks
,
and
not
to
blesse
.
Thirdly
,
as
it
was
ment
touching
the
bread
.
So
was
it
mente
touching
the
Cuppe
and
Wyne
:
But
both
Mathew
and
Marcke
themselues
,
speaking
of
the
Cuppe
or
wyne
,
vse
not
thys
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
saide
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Therfore
it
is
manifest
,
that
both
they
ment
,
hée
gaue
thankes
,
after
that
he
had
taken
the
bread
,
and
he
gaue
thanckes
after
he
had
taken
the
Cuppe
.
Briefely
thus
:
that
that
is
true
about
the
bread
,
is
true
also
about
the
Cuppe
of
wyne
,
but
the
cuppe
or
the
wyne
haue
ioyned
vnto
them
,
no
wordes
of
consecration
,
or
transubstantiation
,
or
chaunging
of
one
substaunce
into
another
,
as
it
appereth
by
S.
Luke
and
S.
Paule
.
Therefore
the
first
principle
is
God
,
that
breade
was
taken
,
the
bread
was
broken
,
and
that
bread
was
geuen
to
the
Disciples
.
Adde
to
these
that
S.
Paule
in
the
xx
.
Chapter
,
and
fyrst
Epistle
to
the
Corinthians
,
aduisedly
&
purposely
speaking
of
the
Lords
supper
,
sayeth
,
is
not
the
bread
which
we
breake
the
partaking
of
body
of
Christ
.
And
Luke
in
the
second
of
the
Actes
.
They
did
continue
together
in
the
doctrine
of
the
Apostles
,
&
in
pertaking
and
breaking
of
bread
,
&
a
little
after
he
sayeth
,
that
the
Disciples
came
together
to
breake
bread
,
by
the
which
it
is
necessarily
concluded
,
that
the
same
was
broken
which
was
taken
and
that
that
was
broken
was
geuen
〈…〉
and
of
that
that
was
geuen
did
Christ
say
this
is
my
body
.
Therefore
christ
did
say
of
bread
,
this
is
my
body
.
For
as
Christe
ment
of
the
bread
,
so
he
ment
of
the
wine
,
but
he
ment
of
wyne
to
be
drawen
and
drunke
,
as
it
appeareth
by
Marcke
and
Mathew
,
where
he
sayd
,
I
will
drincke
no
more
of
the
fruite
of
this
wyne
,
&c.
Therefore
he
ment
also
that
bread
,
that
was
eaten
.
Agayne
if
the
substaunce
of
the
bread
be
chaunged
into
the
substaunce
of
the
body
.
Then
the
substaunce
of
the
wine
should
be
chaunged
to
the
substaunce
of
the
blood
,
but
in
the
second
place
,
not
the
substaunce
of
wyne
,
but
the
substaunce
of
the
cuppe
should
be
chaunged
into
the
new
Testamente
,
by
the
wordes
of
consecration
,
as
their
terme
is
:
For
wheras
Mathew
and
Marck
briefely
saye
:
This
is
my
blood
,
Luke
and
Paule
doe
set
downe
at
large
,
this
cuppe
is
the
new
testament
in
my
blood
.
But
you
will
say
that
the
cuppe
doth
signify
the
wine
in
the
cuppe
,
by
a
fygure
called
Metonomia
:
Then
you
graunt
that
the
holy
Ghost
doth
speake
fyguratiuely
in
the
matter
of
the
Sacrament
,
but
let
that
goe
,
and
let
it
be
,
this
wyne
is
the
new
testament
in
my
blood
,
if
the
wyne
should
be
chaunged
,
it
must
be
changed
into
the
newe
Testamente
of
Christes
blood
,
but
that
spéech
cannot
stand
,
except
it
be
vnderstood
fyguratiuely
and
spiritually
thus
.
This
Wine
is
a
visible
signe
of
mine
new
inuisible
league
,
couenaunt
,
will
,
grace
,
and
mercy
,
which
shall
be
confirmed
and
sealed
with
the
sheadding
of
my
blood
.
Then
neyther
the
fyrste
wordes
touching
the
bread
,
implye
any
chaunge
of
substaunce
,
but
haue
a
spirituall
and
figuratiue
meaning
:
For
whether
you
say
the
cuppe
or
the
wyne
,
the
spéech
must
needes
be
fyguratiue
.
For
neither
the
cuppe
or
the
wyne
eyther
is
or
can
be
properly
called
a
testamente
.
Nowe
if
the
second
spéech
of
the
wyne
do
necessarily
imply
two
figures
at
the
leaste
,
why
should
it
seeme
so
strange
to
saye
,
that
the
first
spéech
of
the
bread
deth
also
imply
a
figure
.
Doe
you
then
,
saye
you
thinke
,
that
Christ
spake
doubtfully
?
and
woulde
in
his
last
departure
leaue
hys
Churche
doubtfully
?
Not
I
truely
.
Why
then
do
you
talke
of
figures
and
troupes
?
and
figuratiue
speeches
,
and
spirituall
senses
▪
Not
euerye
figuratiue
speeche
is
doubtfull
,
and
it
is
as
great
a
faulte
to
refuse
a
figure
,
when
the
place
geueth
it
,
as
to
force
a
figure
when
there
is
none
.
And
it
is
most
manifest
by
Saint
Luke
and
saint
Paule
,
that
the
second
speech
of
the
Cup
or
wine
is
figuratiue
,
and
hath
a
spirituall
sence
.
For
bothe
they
expounding
the
briefe
wordes
set
downe
by
saint
Mathew
,
and
S.
Marke
expressely
saye
,
that
Christ
saide
,
this
Cup
is
the
newe
Testamente
in
my
blood
.
And
what
sence
or
meaning
can
these
wordes
haue
?
but
this
,
that
in
this
sacrament
there
is
deliuered
vnto
Christians
a
visible
and
most
certayne
signe
or
seale
,
of
that
new
inuisible
,
truse
,
will
,
grace
,
and
mercie
,
which
God
hath
made
and
assured
hys
church
of
,
in
these
more
mylde
and
gracyous
dayes
,
and
would
seale
and
ratify
with
the
bloude
of
his
sonne
.
For
the
words
in
S.
Luke
doe
proue
this
sence
,
which
he
addeth
of
Christ
,
saying
:
Doe
this
in
rememberance
of
me
,
and
also
of
saint
Paule
.
Ye
shall
thewe
the
Lordes
death
vntill
he
come
.
Neyther
here
do
I
doubt
that
the
true
,
godly
&
learned
wil
thinke
that
I
haue
not
spoken
reuerently
of
this
most
holye
and
blessed
misterie
.
For
I
geue
more
honor
and
reuerence
to
it
by
a
great
deale
,
then
any
that
doth
fansye
a
grosse
and
carnall
presence
.
But
some
will
saye
that
I
ouerthrowe
all
,
&
bring
all
to
naught
,
and
make
the
holy
sacrament
nothing
else
but
a
péece
of
bread
,
and
a
little
wine
:
that
is
a
most
false
and
malicious
slaunder
.
For
I
most
certainely
beléeue
it
to
be
one
of
the
most
precious
Jewels
that
Christ
left
to
hys
church
,
and
that
both
the
body
and
blood
of
Christ
is
truely
and
effectually
exhibited
by
the
power
and
grace
of
God
,
and
truely
and
effectually
receaued
by
the
fayth
of
the
christian
receyuer
.
But
such
men
deale
with
me
,
as
they
&
such
other
deale
with
good
preachers
,
which
to
pull
downe
the
pryde
of
mans
harte
,
telleth
him
,
that
he
is
nothing
but
dust
,
earth
,
ashes
,
and
smoke
and
grasse
,
and
then
a
worldling
wyll
saye
,
that
,
that
preacher
maketh
a
man
no
better
then
a
beast
.
Whereas
the
preacher
mente
this
onely
of
the
one
parte
of
man
,
that
is
,
his
body
,
wisedome
,
beautie
glorye
,
pompe
,
and
porte
,
which
in
déede
be
nothing
else
but
dust
,
and
grasse
&
smoke
,
that
fade
and
perishe
away
,
and
not
of
the
seconde
parte
of
manne
,
that
is
hys
soule
,
which
is
immortall
and
eternall
,
and
certainly
as
man
hath
two
partes
,
the
first
the
bodys
which
is
visible
&
fading
,
the
seconde
his
soule
which
is
inuisible
and
eternall
,
euen
so
this
holye
and
blessed
sacrament
hath
two
partes
.
The
fyrst
of
the
element
of
breade
and
wyne
,
which
is
visible
and
fading
,
the
second
,
the
grace
,
and
fruites
,
and
benefites
,
of
the
bod
of
Christ
rent
,
and
his
blood
shed
for
the
raunsome
of
man
.
And
as
he
,
that
sayeth
the
body
of
man
is
meere
flesh
,
and
fading
flesh
,
and
nothing
but
flesh
,
deeth
not
deny
the
immortality
of
●●e
†sode†
therby
,
nor
make
whole
man
nothing
the
but
body
and
flesh
,
for
he
meaneth
onely
of
the
fyrste
and
fading
parte
of
man
,
which
is
sensible
,
and
not
of
the
second
part
of
man
,
which
is
insensible
,
euen
so
he
,
that
sayeth
that
the
elemente
of
breade
and
wyne
,
be
n
〈…〉re
bread
and
wyne
,
fading
bread
and
wyne
,
and
nothing
but
bread
and
wyne
,
doth
not
therby
deny
or
take
away
the
grace
and
benefyte
of
the
body
and
blood
of
Christ
,
nor
make
that
blessed
sacrament
nothing
else
but
bread
and
wyne
.
For
he
meaneth
onely
the
fyrst
and
fading
part
of
that
sacrament
,
which
is
sensible
,
and
not
of
the
seconde
which
is
insensible
.
And
let
any
indifferent
man
iudge
,
whether
he
speaketh
more
honourably
,
or
doth
more
set
forth
the
maiesty
of
that
sacrament
,
which
sayth
that
free
forgeuenesse
of
all
our
sinnes
and
a
sure
possession
of
eternall
life
,
springing
from
the
free
mercy
of
God
is
deriued
and
poured
into
christian
heartes
by
that
sacrament
,
and
as
a
Conduite
thorough
the
force
of
a
true
&
liuely
fayth
,
in
the
death
and
merittes
of
our
only
Sauyoure
Christ
Jesus
,
or
he
which
by
fancying
of
a
real
,
carnal
,
or
corporall
presence
,
doth
binde
and
tye
al
the
grace
and
power
to
creatures
.
I
confesse
with
all
my
harte
,
●
Christ
hath
left
vnto
his
church
nothing
,
eyther
if
a
man
consider
profite
more
fruitfull
,
or
if
swéetenesse
more
pleasant
,
or
if
honour
more
glorious
,
then
the
most
holy
and
blessed
sacramente
of
the
body
and
blood
of
Christe
,
by
the
which
the
moste
aboundaunt
grace
and
mercy
of
God
,
is
dropped
into
holy
and
faythfull
soules
,
but
to
speake
otherwise
of
creatures
,
then
can
be
iustified
by
the
word
of
god
,
is
wicked
and
damnable
.
And
such
as
would
haue
al
things
litterally
vnderstood
,
let
them
view
the
wordes
well
,
and
neyther
this
worde
Cuppe
,
nor
Is
,
can
be
litterally
vnderstood
,
Thomas
Aquinas
there
Archscholeman
doth
confesse
,
saying
.
By
that
that
is
contayned
in
this
Cuppe
,
is
remembred
the
new
Testamente
confyrmed
by
the
bleed
of
Christ
:
For
this
worde
cuppe
he
sayeth
,
that
,
that
is
contayned
in
the
Cuppe
:
For
this
worde
Is
,
he
sayeth
,
is
remembred
,
is
represented
or
is
sygnifyed
.
And
although
in
others
they
condemne
necessary
&
plaine
figures
,
yet
they
themselues
be
forced
to
immagine
vnnecessary
&
to
to
straunge
fygures
,
fyrst
where
the
Tert
sayeth
:
Hoc
,
meaning
this
bread
,
they
will
not
haue
it
so
,
but
theyexpound
it
to
be
indiuidium
vagum
,
which
is
not
any
certayne
determined
thing
,
but
onely
one
certayn
thing
at
large
in
generality
:
where
the
text
doth
say
,
Est
is
,
they
saye
transubstantiatur
,
transelementatur
,
is
chaunged
into
the
substaunce
,
the
nature
of
the
element
is
changed
.
These
wordes
take
ye
,
eate
ye
,
this
is
my
body
,
they
turne
thus
,
this
is
my
body
,
take
ye
,
eate
ye
,
by
a
fygure
called
Husteron
Proteron
,
which
setteth
that
behind
that
should
goe
before
.
He
blessed
sayeth
the
text
,
he
transubstantiated
,
he
chaunged
the
substaunce
saye
they
,
he
brake
sayeth
the
text
,
the
accidentes
,
the
formes
or
sheaues
of
bread
say
they
.
Do
ye
,
sayth
the
text
,
sacrifyce
ye
,
say
they
.
This
word
(
bread
)
hath
a
Quatermon
of
fygures
.
Fyrst
,
because
it
was
bread
.
Secondly
,
because
the
Infydell
taketh
it
onely
to
be
bread
.
Thirdly
,
because
the
fourme
and
shewe
of
bread
remayneth
stil
.
Fourthly
,
because
the
forme
or
shew
of
bread
,
doth
nortish
as
perfectly
,
as
though
it
were
bread
:
Frangitur
is
broken
sayth
the
Texte
,
frangebatur
it
was
broken
,
or
videtur
frangi
,
séemeth
to
bée
broken
say
they
.
Now
seemeth
to
be
broken
,
is
as
much
as
is
not
broken
.
Then
the
word
of
the
Text
,
Is
,
is
broken
,
their
word
or
exposition
,
Is
,
is
not
broken
,
and
this
is
a
to
too
straunge
kinde
of
fygure
.
For
,
Is
broken
,
and
is
not
broken
imply
a
playne
and
full
contradiction
.
Much
like
as
the
glose
expoundeth
the
Texte
,
statuimus
,
&c.
we
do
decree
,
enact
,
or
determine
.
When
the
glose
hath
made
many
expositions
of
this
law
,
&
none
of
them
to
the
meaning
of
the
law
,
well
sayth
it
,
Statuimus
.
We
doe
decrée
or
determine
,
is
as
much
to
say
,
as
ab●●gamu●
,
we
doe
abrogate
or
disa●●ll
,
which
apposition
unplyeth
a
playne
and
ful
contrariety
.
So
they
obscure
&
deuine
the
playne
words
of
this
blessed
sacrament
,
the
heauenly
foode
of
our
soules
,
&
dasill
our
eyes
with
Indiuidium
vagum
,
transubstantiacon
,
transelementacon
,
▪
Concomitontia
,
pendula
in
aere
,
accidents
without
subiectes
.
Quantum
sine
modo
quanti
,
and
such
other
chaffe
of
their
own
.
Stories
doe
tel
,
that
Lisander
picked
out
a
great
summe
of
Golde
out
of
the
bottome
of
a
bagge
,
and
sowed
it
vp
agayne
cunningly
.
But
Lisander
his
doinges
were
spyed
by
a
Billet
,
that
was
lefte
in
the
Bagge
.
And
the
Billet
that
Christ
hath
lefte
vnto
his
church
,
that
is
his
holy
word
,
doeth
shewe
the
subtill
seames
of
these
crafty
sophisters
,
which
so
subtilly
haue
picked
christ
his
bagge
,
that
is
the
institution
of
his
most
blessed
sacrament
.
And
as
the
sacrament
of
the
old
law
,
had
a
spiritual
&
heauenly
meaning
,
and
not
a
litterall
,
euen
so
haue
ours
:
For
they
differ
only
in
respectes
and
not
in
substaunce
.
And
to
this
purpose
sayeth
S.
Augustine
right
wel
:
Tune
Christus
venturus
,
Videte
side
mauente
signa
variata
.
Marke
how
the
same
fayth
continuing
the
signes
or
sacramentes
be
varied
or
become
diuers
.
In
diuers
signes
or
Sacraments
the
same
fayth
is
,
but
most
playnly
in
the
2
,
Tractat
vpon
S.
John
,
S.
Augustine
setteth
forth
this
difference
,
showing
that
our
●acramentes
be
fewer
,
easyer
,
more
signifying
,
and
of
more
maiesty
,
then
the
Israeletica●
,
sed
quod
significata
paria
,
but
equall
as
touching
thinges
signifyed
.
Chrisostome
doth
set
out
the
matter
by
this
simillitude
.
A
Paynter
sayeth
he
,
that
is
to
paynt
the
story
of
some
famous
victory
doth
fyrst
draw
the
Line
amentes
of
men
,
Horse
,
Citties
,
and
Castles
in
obseure
lines
,
and
then
he
that
would
discerne
them
must
both
know
them
perfectly
,
and
view
them
earnestly
.
Secondly
,
he
addeth
to
the
colloures
and
due
proportion
to
eache
,
and
then
any
that
knew
them
,
shall
discearne
them
at
the
fyrst
syght
.
GOD
is
this
Paynter
that
paynteth
the
Story
of
the
famous
victorye
of
his
deare
sonne
,
which
he
had
ouer
the
Deuill
,
Death
,
Hell
,
and
sinne
.
The
Sacrament
of
the
Israelites
be
like
vnto
the
fyrst
draught
.
The
Sacramente
of
the
Christians
,
be
like
vnto
the
seconde
draught
.
The
same
Aucthour
compareth
their
sacraments
to
the
lighte
of
a
Candle
,
and
ours
to
the
brightnesse
of
the
sunne
.
Saynt
Paule
compareth
them
to
a
childe
,
and
vs
to
a
ful
perfect
man
.
So
that
Christ
that
is
seene
,
or
signified
is
al
one
,
the
séers
or
the
thing
signifying
be
diuers
.
For
the
Jewes
sawe
Christ
in
the
law
,
we
in
the
ghospell
.
The
law
is
a
darke
shadowe
:
the
ghospell
is
a
perfect
Image
.
The
Jewes
saw
Christ
in
the
sea
,
in
the
clowde
,
in
the
rocke
,
in
Manna
,
in
the
bloude
of
Eoates
and
Calfes
.
We
sée
Christ
in
the
sacrament
of
baptisme
,
in
the
sacrament
of
hys
bodye
and
bloud
by
himselfe
ordayned
.
The
difference
is
this
,
they
sawe
hym
somwhat
darkly
,
we
sée
him
very
plainly
.
They
saw
the
same
light
that
we
do
,
but
not
in
like
quantitie
,
they
sawe
the
same
Image
that
we
doe
,
but
not
with
lyke
colours
and
furniture
.
And
if
he
would
also
then
inferre
,
that
the
sacramentall
breade
by
this
reason
were
no
better
then
common
breade
,
I
vtterlye
deny
that
too
.
For
they
differ
as
much
as
heauen
and
earth
,
as
the
spirite
and
the
bodie
.
For
the
common
breade
is
earthly
foode
:
the
sacramentall
bread
heauenly
foode
:
the
common
breade
hath
force
onely
to
foode
the
body
:
the
sacramentall
breade
hath
force
to
féede
bothe
bodye
and
soule
:
and
to
vnite
and
make
them
partes
of
Christes
misticall
body
.
For
by
the
faithfull
recepte
of
it
,
our
bodies
and
soules
be
made
cleane
by
hys
bodye
and
soule
,
and
there
to
spiritually
ioyned
.
But
yet
euen
as
old
bread
when
it
is
set
vpon
the
table
,
is
in
substaunce
the
selfe
same
that
it
was
,
when
it
was
taken
hotte
oute
of
the
Ouen
,
but
in
qualitie
muche
differing
,
as
the
one
time
colde
,
stale
,
and
drye
,
at
the
other
tyme
,
hotte
,
newe
,
and
moys●e
.
Euen
so
the
sacramentall
breade
in
substance
is
the
selfe
same
,
when
it
is
eaten
of
the
faythfull
,
that
it
was
when
the
minister
tooke
it
fyrst
into
his
handes
,
but
yet
in
qualitie
excéeding
much
differing
,
as
at
the
one
time
earthly
,
and
bodely
,
at
the
other
time
heauenly
and
spirituall
.
So
that
this
matter
doeth
consist
chiefly
in
faith
as
our
master
doth
tel
in
the
●●xt
of
S.
John
the
Euangelist
,
to
whom
when
the
people
had
sayd
,
what
shall
we
doe
,
that
we
may
worke
the
workes
of
God
,
Jesus
aunswered
,
and
sayd
vnto
them
,
this
is
the
worke
of
god
,
that
ye
beléeue
in
him
whom
he
hath
sent
,
and
it
is
thus
substantially
concluded
out
of
the
words
of
our
sayd
mayster
,
out
of
the
sayd
sixte
chapter
,
whosoeuer
hath
life
euerlasting
,
eateth
the
flesh
of
the
sonne
of
man
,
and
drinketh
his
blood
,
but
he
that
beleeueth
in
Christ
hath
life
euerlasting
,
therefore
he
that
beleeueth
in
Christ
eateth
the
flesh
of
the
sonne
of
man
,
and
drinketh
his
blood
,
but
then
you
wil
say
,
to
what
purpose
is
the
sacrament
?
to
very
great
.
For
man
néeds
not
only
to
be
taught
by
the
eare
,
but
also
by
the
eye
,
and
the
teaching
by
the
eye
is
more
effectuall
than
by
the
eare
,
as
the
Poet
wel
sayeth
.
Such
thinges
doe
moue
the
minde
lesse
which
doe
enter
in
at
the
eare
,
then
those
which
be
layde
downe
before
the
eye
,
as
for
example
when
Marcus
Anthonius
moued
the
people
of
Roome
to
reuenge
the
murther
of
Caius
●u●ius
Caesar
:
He
did
set
forth
the
valiantnesse
,
wisedome
,
learning
,
liberallity
,
and
other
good
giftes
of
●u●ius
Caesar
to
the
vttermost
that
he
could
,
both
in
words
and
iesture
,
he
stirred
the
people
somewhat
,
but
had
not
his
purpose
,
then
he
plucked
forth
the
shirt
of
Iu●ius
Caesar
all
to
bée
sprinckled
with
blood
,
and
sayd
the
forth
before
the
eyes
of
the
people
,
which
as
soone
as
the
people
behealde
with
their
eyes
,
they
were
inflamed
by
and
by
as
it
were
with
the
sensible
old
loue
of
their
good
Soueraigne
,
and
ran
fourthwith
&
fyred
the
houses
of
the
traytors
,
and
killed
them
.
Euen
so
when
the
Preacher
setteth
forth
the
graces
and
mercies
of
God
obtained
to
man
,
by
renting
of
the
blessed
body
,
and
shedding
of
the
precious
blood
of
the
vnspotted
Lambe
Christ
Jesus
,
it
moueth
man
much
,
but
when
the
said
Preacher
doth
pluck
forth
the
shirte
of
Christ
be
sprinckled
with
blood
,
that
is
by
breaking
of
bread
sheweth
to
the
eye
,
how
his
body
was
broken
,
and
by
drinking
of
the
Wyne
,
how
his
blood
was
shed
,
it
inflameth
man
as
it
were
with
the
sensible
old
loue
of
his
grand
Soueraigne
Christ
Jesus
.
The
like
example
is
drawen
out
of
the
holy
writ
,
when
the
Leuites
wife
was
killed
by
the
wickednesse
of
the
Sabionittes
,
he
the
said
Leuite
cut
his
wife
into
twelue
péeces
,
&
sent
one
péece
to
eche
Tribe
of
Israell
with
this
message
,
that
one
might
vpon
necessity
be
lodged
in
the
Citty
of
Gabia
,
where
his
wife
was
not
only
most
vngodly
abused
,
but
also
cruelly
murthered
,
which
moued
them
somewhat
,
but
when
the
messenger
plucked
forth
the
parts
of
the
woman
,
and
shewed
the
head
to
one
,
the
arme
to
an
other
,
and
so
forth
,
all
the
people
by
&
by
were
moued
,
as
one
to
reuenge
that
fact
,
euen
so
,
when
the
preacher
telleth
the
people
of
the
whipping
&
scourging
of
Christe
,
of
the
nailing
to
the
Crosse
,
of
the
pearsing
of
his
heart
,
of
the
sweating
&
dropping
of
water
&
blood
,
it
moueth
man
much
,
but
when
he
sheweth
vnto
the
eye
in
the
wine
as
it
were
the
droppes
of
Christes
blood
,
it
moueth
man
a
thousande
times
more
to
the
remembraunce
of
his
death
and
thanckfulnesse
:
So
that
the
Sacramentes
be
both
most
necessary
for
instruction
and
also
for
vse
.
For
he
that
contemneth
to
be
renued
by
water
and
the
holy
ghost
,
contemneth
eternall
saluation
,
&
he
that
contemneth
to
eate
of
the
sacramental
bread
,
and
drinke
of
the
sacramentall
wyne
,
contemneth
to
bée
pertaker
of
the
death
&
passion
of
Christ
.
For
albeit
the
grace
of
God
is
not
tyed
to
these
ordinances
,
yet
because
they
were
ordayned
of
our
sauyour
for
the
comfort
and
instruction
of
his
people
,
and
to
moue
them
to
be
thankfull
for
the
great
benefites
,
which
they
haue
receiued
from
God
in
christ
,
to
despise
the
same
,
is
to
despise
God
,
and
to
run
and
to
get
eternal
damnation
,
and
yet
to
bind
God
to
the
outward
elementes
and
rytes
,
is
méere
superstition
.
And
that
this
is
not
my
doctrine
,
but
the
ancient
fathers
.
I
shall
show
briefelye
and
plainely
,
by
the
most
famous
of
them
.
Origin
which
liued
aboue
xij
.
hundred
yeares
agoe
,
writing
vpon
the
.xv.
chapter
of
saint
Mathew
,
saieth
thus
:
it
is
not
the
materiall
substaunce
of
bread
,
but
the
worde
which
is
spoken
ouer
it
,
that
is
profitable
to
the
man
that
eateth
it
worthely
.
And
this
I
meane
of
the
Tupical
and
simb●●icall
body
of
Christ
.
Origin
ascribeth
all
grace
to
the
force
of
the
word
,
the
worthinesse
of
the
Receauer
,
nameth
the
materiall
substaunce
of
bread
,
and
calleth
it
the
Tupical
,
that
is
figuratiue
,
and
simbolical
,
that
is
sacramentall
body
.
Before
the
bread
sayeth
Chrisostome
Theodoreto
in
his
first
dyalogue
writing
Theodorete
doth
saye
,
that
Christ
did
Augustine
vpon
the
89.
Psalme
,
speaking
So
that
,
that
is
●plaine
slaunder
,
that
manye
doe
vrge
against
those
,
that
deny
the
reall
and
corporall
presence
,
&
make
an
heauenlye
spirituall
foode
,
that
they
make
nothing
of
this
blessed
sacrament
.
For
saint
Augustine
teacheth
to
vnderstande
the
wordes
spiritually
,
and
yet
affirmeth
that
spirituallye
vnderstode
,
they
geue
life
.
The
fyre
simplie
and
naturally
is
adustine
,
that
is
,
hath
force
to
burne
,
to
the
stone
called
Amanthos
,
to
the
Vermine
called
Salamandra
,
it
is
not
adustie
,
nor
doth
burne
them
.
Euen
so
the
sacramentall
breade
and
drinke
be
simply
and
properly
spirituall
,
but
after
a
sort
,
and
by
accident
,
that
is
vnto
the
vnworthy
receyuer
,
it
is
not
spiritual
,
nor
the
body
and
bloud
of
Christ
.
And
the
S.
Augustine
doth
teach
vs
,
saying
:
Gabriell
Biell
doeth
saye
,
that
it
belongeth
to
the
Summa
Angelica
in
the
Masse
.
The
Masse
,
sayeth
he
,
is
auaileable
vnto
them
vnto
whom
it
pleaseth
the
Priest
in
his
intencion
to
apply
it
.
We
know
,
teach
,
beléeue
and
confesse
in
and
by
the
faithfull
recept
of
this
blessed
sacrament
,
that
Christ
his
body
is
rent
for
our
sins
,
and
that
by
his
woundes
we
were
all
made
whole
,
that
Christ
in
his
bodye
caryed
our
sinnes
vpon
the
trée
,
and
by
the
oblation
thereof
once
made
vpon
the
Crosse
,
hath
sanctifyed
vs
for
euer
,
and
hath
purchased
for
vs
euerlasting
redemption
,
and
that
there
is
none
other
name
or
sacrifice
vnder
heauen
,
wherby
we
can
be
saued
,
but
only
by
the
name
of
Jesus
christ
.
That
these
things
ought
to
make
the
heart
to
tremble
.
For
that
therin
is
laid
forth
the
mistery
that
was
hidde
from
worlds
and
generations
,
the
horrour
of
sinne
,
the
death
of
the
sonne
of
God
,
that
he
tooke
our
heauinesse
,
and
bare
our
sorrowes
,
and
was
wounded
for
our
offences
,
and
was
rent
and
tormented
for
our
wickednesse
,
that
he
was
carryed
like
an
innocente
Lambe
vnto
the
flaughter
,
that
he
cried
vnto
his
Father
:
O
God
,
my
God
,
why
haste
thou
for
saken
me
?
There
we
call
to
remembraunce
the
shame
of
the
Crosse
,
the
darckning
of
the
ayre
,
the
shaking
of
the
earth
,
the
renting
of
the
vale
,
the
cleaning
of
the
rockes
,
the
opening
of
the
graues
,
how
Christ
came
to
his
passion
,
how
he
was
wounded
in
the
syde
,
howe
blood
and
water
issued
and
streamed
from
his
wounde
.
They
thinke
it
ynough
to
bow
the
knées
of
the
body
,
to
stretche
forth
the
handes
of
the
body
,
to
lifte
vp
the
eyes
of
the
body
,
and
to
looke
vppon
the
sacramentall
bread
,
and
the
sacramentall
Cuppe
,
and
that
they
thinke
might
serue
once
a
yeare
.
We
teach
quarterly
,
monthly
,
weekely
,
dayly
,
to
bow
the
knées
of
the
body
,
and
the
knées
of
the
seule
,
to
stretch
forth
the
handes
of
the
body
,
and
the
handes
of
the
soule
,
to
lift
vp
the
eyes
of
the
body
,
and
the
eyes
of
the
soule
,
and
by
farth
the
mouth
of
the
soule
to
feede
of
the
blessed
&
glorious
body
of
our
Lord
&
sauiour
christ
Jesus
.
They
teach
that
in
it
,
they
doe
eate
the
naturall
body
of
Christ
,
and
drinke
the
naturall
blood
of
Christe
naturally
and
sensibly
.
But
by
this
spiritual
,
faithfull
and
heauenly
receipt
of
the
blessed
sacrament
we
say
,
teach
and
beleeue
,
that
we
receaue
though
not
naturally
and
corporally
,
yet
spiritually
,
truely
and
effectually
our
Lord
and
sauyour
Christ
Jesus
the
true
and
naturall
sonne
of
God
,
consubstantiall
and
coequall
with
the
Father
in
all
poyntes
,
and
that
hée
is
made
vnto
vs
the
fulnesse
of
all
grace
and
truth
.
The
Lambe
of
God
that
taketh
away
our
sinnes
,
the
ladder
&
gate
of
heauen
,
the
aduaunced
Serpent
that
healeth
our
poysoned
soules
,
the
sonne
of
God
that
reconsileth
vs
to
the
father
,
the
bread
of
life
,
the
light
of
the
worlde
,
the
dore
,
the
way
,
the
truth
,
the
life
,
&
to
be
briefe
a
full
and
perfect
helth
,
wisdome
,
rightcousnesse
,
redemption
,
satisfaction
,
and
saluation
.
They
thinke
they
doe
much
aduance
she
omnipotent
power
of
God
,
&
greatly
exercise
their
faith
,
for
that
they
teach
and
beleue
that
the
substaunce
of
the
breade
is
changed
into
the
substance
of
the
body
of
Christ
,
and
the
substaunce
of
wine
into
the
substance
of
the
bloude
of
Christ
naturally
,
corporally
,
and
really
.
We
knowe
that
we
doe
a
great
deale
more
aduaunce
the
omnipotent
power
of
God
,
and
more
mightily
exercise
our
faith
,
and
further
carrie
our selues
from
sence
and
reason
in
beleeuing
the
inuistble
,
but
most
marueylous
graces
&
blessings
that
God
hath
graunted
and
appointed
to
this
most
blessed
sacrament
:
For
we
beleue
,
that
we
spiritually
,
heauenly
,
truely
and
effectually
eate
the
fleshe
of
Christ
,
and
drinke
his
bloude
:
Dwell
in
Christ
,
and
Christ
in
vs
,
be
one
with
Christ
,
and
Christ
with
vs
,
that
our
sinneful
bodies
be
made
cleane
by
his
body
,
and
our
soules
washed
thorowe
his
most
precious
bloude
,
that
we
be
assured
of
the
forgiuenesse
of
oure
sins
,
and
all
other
benefits
of
the
death
and
passion
of
Jesus
Christ
,
that
we
be
filled
with
heauenly
grace
,
and
benediction
,
that
we
be
assured
of
God
his
fauor
,
and
goodnesse
towarde
vs
,
that
we
be
liuely
members
incorporated
in
the
misticall
bodye
of
Christ
Jesus
,
and
be
beyres
thorowe
hope
of
his
euerlasting
kingdome
.
The
Lorde
Jesus
for
his
mercie
sake
graunte
vnto
vs
his
heauenlye
grace
,
that
we
may
abandon
sence
,
reason
,
and
our
owne
fansies
,
and
so
by
fayth
builde
vpon
the
rock
of
his
worde
and
institution
,
that
we
maye
be
partakers
of
the
fruits
and
ioyes
purchased
by
his
death
,
and
geuen
,
graunted
,
sealed
,
deliuered
,
and
possessed
of
the
Christian
heart
,
by
the
true
and
faithfull
recept
of
that
most
holye
and
blessed
Sacrament
.