¶
A
way
of
Reconciliation
touching
the
trueth
,
nature
and
substance
of
the
Body
,
or
of
the
Flesh
and
Blood
of
CHRIST
in
the
Sacrament
.
WHat
good
man
doeth
not
sorrow
,
or
what
man
zealous
in
Religion
,
doeth
not
often
bewaile
the
pitifull
and
vnluckie
contention
about
the
LORDS
SVPPER
,
which
hath
now
many
yeres
troubled
the
Churches
of
CHRIST
which
haue
imbraced
the
pure
doctrine
,
whereby
not
onely
brotherly
Loue
is
broken
,
but
also
cities
and
whole
countreys
be
thereby
brought
in
danger
?
For
whereas
after
the
expelling
the
darkenesse
of
Ignorance
,
and
the
happy
restoring
to
the
Church
the
gift
of
tongues
,
a
certaine
new
Light
was
restored
to
the
world
,
and
the
Gospel
had
begun
to
take
so
great
roote
,
that
thereby
hope
of
very
great
fruit
was
offered
to
ensue
:
By
and
by
this
sharpe
and
vehement
contention
,
bursting
in
among
the
chiefe
champions
of
the
Word
,
hath
miserably
troubled
these
very
good
beginnings
.
For
looke
what
weapons
they
had
valiantly
vsed
,
in
setting
foorth
the
trueth
,
&
in
ouerthrowing
the
enemies
of
the
Gospel
,
the
very
same
,
after
this
strife
was
risen
,
did
they
bend
one
against
another
.
So
that
the
happie
course
of
the
Gospel
that
began
to
flourish
is
not
only
hindered
,
but
also
by
factions
&
discords
,
the
matter
is
come
to
that
passe
,
that
vnlesse
the
mighty
Right-hand
of
the
Lord
do
resist
,
the
trueth
doeth
seeme
to
appaule
and
decay
againe
,
yea
,
and
to
returne
to
the
former
confusion
.
For
if
we
will
iudge
the
matter
truely
,
no
force
hath
so
much
withstand
the
inlarging
of
the
Gospel
,
no
not
the
deceits
and
inchantments
of
the
idole
of
Rome
,
not
the
crueltie
of
Princes
against
the
flocke
of
CHRIST
,
not
the
troublesome
motions
of
breeders
of
Sects
,
as
this
onely
rash
contention
hath
done
hurt
,
which
bringeth
to
the
minds
of
godly
men
sorrow
,
to
the
enemies
cause
to
reioyce
,
and
to
the
weake
and
vnlearned
,
offence
and
falling
.
And
surely
there
is
no
doubt
,
but
that
our
owne
wickednesse
hath
bene
the
originall
of
this
so
great
an
euil
,
as
it
hath
bene
of
many
other
:
For
wee
not
regarding
,
or
rather
contemning
the
light
offered
vs
,
are
iustly
thought
vnworthy
of
so
great
a
benefit
.
Which
thing
also
is
the
cause
,
that
albeit
many
learned
&
good
men
vnderstand
what
profit
it
should
be
for
the
Christian
common
wealth
speedily
to
pacifie
this
quarrell
,
and
to
ende
the
contentions
,
few
notwithstanding
doe
earnestly
traueile
about
this
matter
;
And
if
any
haue
attempted
it
,
it
seemeth
to
fall
out
as
vnluckily
taken
in
hand
to
the
contrary
part
.
For
my
part
,
when
I
saw
no
end
could
be
made
of
strife
,
nor
any
hope
in
any
one
of
better
sequele
,
I
thought
best
to
commit
the
matter
to
GOD
by
prayer
,
and
with
silence
to
looke
for
helpe
in
season
at
his
hands
.
Yet
in
this
meane
space
I
thought
it
my
part
,
not
to
neglect
a
matter
of
so
great
waight
,
but
after
examination
had
of
the
chiefe
points
of
this
controuersie
,
to
bolt
out
what
was
trueth
,
and
what
not
;
and
then
to
determine
vpon
a
sure
grounded
opinion
,
both
by
authoritie
of
holy
Scripture
,
and
by
the
vndoubted
testimonies
of
the
Fathers
,
aswell
to
satisfie
my selfe
,
as
to
yeeld
a
reason
thereof
to
any
that
should
perhaps
demand
it
of
mee
:
that
the
minde
should
not
wauer
continually
to
&
fro
,
tossed
as
it
were
with
the
contrary
violence
of
winds
.
While
I
take
this
worke
in
hand
,
&
diligently
tread
the
steps
of
the
old
Interpreters
,
me
thinketh
I
perceiue
(
vnlesse
my
opinion
deceiue
me
)
that
this
controuersie
is
not
so
intangled
,
nor
darke
,
as
most
men
suppose
,
and
that
these
sharp
contentions
haue
come
rather
by
mens
fault
,
then
by
the
nature
of
the
matter
;
and
that
the
way
of
Reconciliation
shall
not
bee
so
hard
with
men
,
desirous
rather
of
the
trueth
then
of
quarrelling
.
Wherefore
albeit
I
took
in
hand
this
worke
,
whatsoeuer
it
be
,
priuately
to
my selfe
,
yet
because
among
my
friends
certaine
good
men
and
well
giuen
were
so
desirous
,
I
did
not
greatly
passe
to
haue
it
come
to
the
eares
&
eyes
of
other
,
that
if
there
be
herein
any
profit
,
it
may
also
do
them
good
.
The
cause
I
haue
thought
good
so
to
diuide
,
that
briefly
it
may
bee
brought
to
three
especial
points
:
First
wil
I
shew
the
trueth
of
the
body
of
CHRIST
in
the
Sacrament
to
be
giuen
to
the
faithful
,
and
that
these
termes
Nature
and
Substance
are
not
to
be
shunned
,
but
that
they
of
old
time
disputing
of
the
Sacrament
vsed
them
:
Then
will
I
declare
the
difference
betweene
the
Lords
proper
body
,
and
that
which
is
in
the
Sacrament
,
and
that
the
olde
Fathers
were
of
that
opinion
:
And
lastly
I
will
set
foorth
at
large
,
what
maner
of
Body
that
is
which
is
receiued
in
the
mysterie
,
&
why
it
is
called
by
that
name
,
after
the
opinion
of
the
selfe
same
Fathers
.
Which
things
once
expounded
,
a
man
may
easily
iudge
of
the
whole
controuersie
.
First
,
it
is
manifest
ynough
by
the
declaration
of
the
Euangelists
Matthew
,
This
is
my
body
:
After
the
like
maner
the
Cup
also
,
saying
,
This
Cup
is
the
new
Testament
in
my
Blood
,
Doe
this
in
remembrance
of
me
.
Paul
also
writeth
to
the
same
effect
to
the
Corinthians
,
in
his
first
Epistle
the
11.
chapter
,
rehearsing
in
a
maner
the
very
same
words
,
The
Cup
(
saith
he
)
of
blessing
which
we
blesse
,
is
it
not
the
partaking
of
the
Blood
of
Christ
?
The
bread
which
we
breake
,
is
it
not
the
partaking
of
the
Body
of
Christ
?
By
these
words
of
the
Euangelists
,
and
the
Apostle
,
they
of
old
time
were
of
that
opinion
that
CHRIST
our
Lord
,
which
is
Trueth
it selfe
,
spake
these
things
truly
,
and
did
in
deed
performe
those
things
that
he
spake
,
so
that
no
place
of
doubt
might
any
more
be
left
,
concerning
the
trueth
of
the
matter
.
Moreouer
those
words
which
in
the
sixt
chapter
of
Iohn
,
My
flesh
is
meat
indeed
,
and
my
blood
is
drinke
indeed
,
&c.
The
bread
which
I
will
giue
you
is
my
flesh
.
And
vnlesse
you
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
Blood
,
&c.
The
Fathers
with
great
accord
,
as
well
Grecians
as
Latines
,
doe
apply
to
the
Sacrament
of
Thankesgiuing
;
And
that
they
haue
interpreted
those
places
so
,
both
in
Iohn
,
and
the
rest
of
the
Euangelists
and
Paul
to
the
Corinthians
,
the
testimonies
that
follow
taken
out
of
the
authors
themselues
,
First
,
Iustin
Martyr
in
his
second
Apologie
writeth
thus
,
And
this
meate
is
called
with
vs
,
that
is
,
Thankesgiuing
,
&c.
whereof
none
other
may
be
partaker
but
he
,
which
both
beleeueth
those
things
to
be
true
which
we
say
,
&
also
hath
bene
purified
with
the
washing
,
which
is
giuen
for
the
remission
of
sinnes
,
and
regeneration
,
and
also
so
liueth
as
CHRIST
hath
appointed
.
For
wee
take
not
these
things
to
be
common
and
wonted
bread
,
and
accustomed
drinke
,
but
euen
as
the
word
of
God
IESVS
CHRIST
our
Sauiour
was
made
man
,
and
had
both
flesh
and
blood
for
our
saluation
:
Euen
so
in
like
maner
wee
haue
bene
taught
,
that
the
meate
which
is
hallowed
by
the
prayers
of
the
word
that
we
receiued
of
him
,
and
by
which
our
blood
and
flesh
,
by
a
change
made
are
nourished
,
is
both
the
flesh
&
blood
of
the
same
CHRIST
which
was
made
man
.
For
the
Apostles
in
their
Commentaries
,
which
be
called
the
Gospels
,
haue
left
in
writing
,
that
CHRIST
did
so
command
them
,
and
that
he
said
,
when
he
had
taken
bread
and
giuen
thankes
,
Doe
this
in
remembrance
of
me
,
This
is
my
body
.
And
that
when
he
had
taken
the
cup
and
giuen
thankes
hee
said
,
This
is
my
Blood
.
Partly
the
other
words
of
this
testimoniall
doe
affirme
the
trueth
of
his
body
:
and
chiefly
because
by
a
similitude
taken
of
the
two
natures
in
CHRIST
,
he
declareth
that
there
be
also
two
natures
in
the
Sacrament
,
namely
of
the
outward
signe
,
and
of
the
flesh
&
Blood
of
IESVS
CHRIST
.
Alike
vnto
this
is
spoken
in
Irenaeus
in
his
4.
booke
:
For
how
say
they
againe
that
the
flesh
commeth
into
corruption
,
&
doth
not
receiue
life
which
is
nourished
of
the
body
and
Blood
of
the
Lord
?
Therefore
let
them
either
change
their
opinion
,
or
else
abstaine
to
offer
the
things
which
are
aforesaid
:
but
our
opinion
is
agreeing
to
the
Sacrament
of
thankesgiuing
,
and
this
Sacrament
againe
confirmeth
our
opinion
:
For
wee
offer
those
things
that
be
his
,
preaching
agreeably
the
partaking
and
trueth
of
Flesh
and
Spirit
.
For
euen
as
the
bread
which
is
of
the
earth
receiuing
the
calling
vpon
God
,
is
now
no
more
common
bread
,
but
a
Sacrament
of
thanksgiuing
,
made
of
two
things
,
earthly
and
Heauenly
:
so
also
our
bodies
receiuing
the
Sacrament
of
thankesgiuing
,
be
not
now
corruptible
,
because
they
haue
the
hope
of
resurrection
.
The
same
man
in
his
fift
booke
;
and
because
wee
be
his
members
,
and
are
nourished
by
the
creature
,
&
he
giueth
vs
the
creature
,
making
his
Sonne
to
arise
,
and
raining
as
he
listeth
,
the
same
Cup
which
is
a
creature
,
he
confirmed
to
be
his
Body
,
by
which
he
increaseth
our
bodies
.
When
therefore
both
the
Cup
mixed
,
and
the
bread
made
,
receiueth
the
word
of
God
,
it
is
made
the
Sacrament
of
the
blood
and
body
of
CHRIST
,
whereof
both
the
substance
of
our
flesh
is
increased
,
&
consisteth
:
how
then
doeth
he
denie
,
that
the
flesh
is
able
to
receiue
the
gift
of
God
which
is
life
Euerlasting
,
seeing
it
is
nourished
with
the
blood
and
bodie
of
CHRIST
?
These
words
of
Irenaeus
albeit
not
very
dark
,
yet
wil
they
be
more
plaine
if
we
adde
certaine
things
to
them
out
of
S.
Augustine
.
De
consecratione
distinct.
2.
writeth
thus
,
This
is
it
that
we
say
,
and
that
by
al
meanes
we
labour
to
proue
,
that
the
Sacrifice
of
the
Church
is
made
two
maner
awayes
,
that
it
consisteth
of
two
things
,
Of
the
visible
forme
of
Sacraments
,
and
the
inuisible
flesh
and
blood
of
our
Lord
IESVS
CHRIST
:
of
the
Sacrament
,
and
of
the
substance
of
the
Sacrament
,
that
is
the
body
of
CHRIST
.
As
the
person
of
CHRIST
consisteth
of
God
and
man
,
since
CHRIST
himselfe
is
very
God
and
very
man
,
because
euery
thing
conteineth
in
it selfe
the
nature
and
trueth
of
those
things
whereof
it
is
made
;
But
the
sacrifice
of
the
Church
is
made
of
two
things
,
of
the
Sacrament
,
and
of
the
substance
of
the
Sacrament
,
that
is
,
the
body
of
CHRIST
.
There
is
therefore
the
Sacrament
,
and
the
substance
of
the
Sacrament
the
bodie
of
CHRIST
.
S.
Augustine
repeateth
that
comparison
between
the
person
of
CHRIST
,
and
the
Sacrament
of
thankesgiuing
,
and
therein
hee
saith
plainely
,
that
the
trueth
and
nature
of
the
bodie
is
conteined
.
The
same
man
De
consecrat
.
distinct
.
2.
My
flesh
is
verily
meat
,
and
my
blood
is
verily
drinke
;
Else
how
can
it
bee
a
great
matter
,
The
bread
that
I
shall
giue
,
is
my
flesh
for
the
life
of
the
world
,
vnlesse
it
bee
very
flesh
?
But
because
it
is
not
godly
that
CHRIST
should
be
deuoured
with
teeth
,
the
Lords
will
was
to
haue
this
bread
and
wine
in
mysterie
to
be
by
his
power
made
his
flesh
and
blood
,
in
veritie
by
the
consecration
of
the
holy
Ghost
,
and
to
be
daily
offered
mysticallie
for
the
life
of
the
world
.
That
like
as
his
true
flesh
is
created
of
the
Virgin
by
the
holy
Ghost
without
the
companie
of
man
,
so
by
this
same
Spirit
the
same
bodie
mystically
,
is
consecrated
of
the
substance
of
bread
and
wine
.
The
body
of
CHRIST
is
both
trueth
and
figure
;
Trueth
,
in
that
the
bodie
and
blood
of
CHRIST
by
the
power
of
the
holy
Ghost
,
is
made
by
the
strength
thereof
of
the
substance
of
bread
and
wine
:
And
the
figure
is
that
which
outwardly
is
perceiued
.
The
same
man
in
the
same
title
:
And
the
bread
which
I
will
giue
is
my
flesh
for
the
life
of
the
world
.
And
he
expoundeth
it
how
it
is
bread
,
not
onely
according
to
the
word
whereby
all
things
liue
,
but
according
to
the
flesh
that
hee
tooke
for
the
life
of
the
world
.
For
mans
flesh
which
was
dead
through
sinne
being
knit
to
pure
flesh
incorporat
,
made
one
with
it
,
doth
liue
by
his
spirit
euen
as
one
bodie
by
his
owne
spirit
:
But
he
that
is
not
of
the
body
of
CHRIST
,
liueth
not
of
the
Spirit
of
CHRIST
.
Hitherto
Augustine
hath
plainly
inough
proued
the
trueth
and
nature
of
the
body
of
CHRIST
in
this
Sacrament
.
My
flesh
is
meat
in
deed
,
and
my
Blood
is
drinke
in
deed
:
Hee
that
eateth
my
flesh
and
drinketh
my
blood
,
remaineth
in
mee
,
and
I
in
him
.
There
is
no
place
left
of
doubting
of
the
trueth
of
Flesh
and
Blood
:
For
now
it
is
verily
Flesh
,
and
verily
Blood
,
both
by
the
confession
of
our
Lord
himselfe
,
and
also
by
our
Faith
;
and
these
things
being
receiued
by
eating
and
drinking
,
doe
worke
that
effect
,
that
both
wee
be
in
CHRIST
,
and
CHRIST
is
in
vs
.
Is
not
this
trueth
?
Let
it
happen
vnto
them
not
to
bee
true
,
which
denie
IESVS
CHRIST
to
be
very
God
.
And
soone
after
:
And
so
by
a
Mediator
,
the
perfit
Vnitie
should
be
taught
,
when
as
wee
abiding
in
him
hee
should
abide
in
the
Father
,
and
he
abiding
in
the
Father
should
abide
in
vs
,
and
so
should
we
clime
to
the
vnitie
of
the
Father
,
when
hee
is
naturally
according
to
his
birth
in
him
,
we
also
should
be
naturally
in
him
,
so
long
as
he
abideth
naturally
in
vs
.
And
that
this
natural
vnitie
is
in
vs
,
he
hath
thus
witnessed
,
He
that
eateth
my
flesh
and
drinketh
my
blood
,
abideth
in
me
and
I
in
him
.
And
by
and
by
he
addeth
,
This
is
truely
the
cause
of
our
life
:
for
that
we
haue
CHRIST
remaining
in
vs
carnal
men
according
to
the
flesh
,
whereas
wee
shall
liue
hereafter
by
him
,
after
the
same
sort
as
he
liueth
by
the
Father
.
If
we
therefore
liue
naturally
by
him
after
the
flesh
,
namely
hauing
taken
vpon
vs
the
nature
of
his
flesh
,
how
hath
he
not
the
Father
after
the
spirit
naturally
in
him
,
since
he
liueth
by
the
Father
?
And
he
concludeth
:
To
this
end
be
these
things
rehearsed
by
vs
,
because
the
heretiks
affirming
falsly
the
vnitie
of
wil
onely
betweene
the
Father
and
the
Sonne
,
vsed
for
the
example
of
our
vnitie
with
the
Lord
,
as
though
we
were
vnited
to
the
Sonne
,
and
by
the
Sonne
to
the
Father
,
only
by
obedience
and
will
of
Religion
,
and
no
propertie
of
naturall
fellowship
were
granted
to
vs
by
the
Sacrament
of
his
flesh
and
blood
:
whereas
in
deed
the
mysterie
of
the
true
and
naturall
vnitie
should
be
taught
,
both
for
the
honour
of
the
Sonne
of
God
that
is
giuen
vs
,
and
for
the
Sonne
carnally
abiding
in
vs
,
and
wee
knit
corporally
,
and
vnseparably
in
him
.
Hilarius
doeth
manifestly
teach
the
true
and
naturall
partaking
of
the
flesh
of
CHRIST
in
the
Sacrament
;
And
as
plainely
doeth
Cyrillus
witnesse
the
same
in
the
10.
Know
ye
not
(
saith
he
)
that
your
members
be
the
members
of
Christ
?
Shal
I
therefore
make
the
members
of
Christ
the
members
of
an
harlot
?
Our
Sauiour
also
saith
,
He
that
eateth
my
flesh
and
drinketh
my
blood
,
remaineth
in
me
and
I
in
him
;
whereby
it
ought
to
be
considered
,
that
CHRIST
is
in
vs
,
not
onely
by
that
accustomed
qualitie
which
is
perceiued
by
loue
,
but
also
further
by
a
naturall
partaking
.
For
euen
as
if
a
man
shall
melt
waxe
by
the
fire
,
and
mingle
it
with
other
waxe
which
is
likewise
melted
,
so
that
one
lumpe
may
seeme
to
be
made
of
both
;
So
by
the
communion
of
the
body
and
blood
of
CHRIST
he
is
in
vs
,
and
wee
in
him
.
For
this
corruptible
nature
of
the
bodie
could
not
otherwise
be
brought
to
vncorruption
and
life
,
vnlesse
the
body
of
naturall
life
should
be
ioyned
thereto
.
The
same
man
also
in
his
4.
Iohn
cap.
27.
The
Sonne
,
For
if
all
we
eat
one
bread
,
we
be
made
all
one
body
.
And
within
few
wordes
after
:
But
that
this
bodily
vniting
to
CHRIST
is
attained
by
the
partaking
of
his
flesh
,
Paul
himselfe
againe
doeth
witnesse
,
disputing
of
the
mysterie
of
godlinesse
:
the
which
(
saith
he
)
hath
not
bene
knowen
to
the
sonnes
of
men
in
other
generations
,
as
it
hath
bene
reueiled
now
to
his
holy
Apostles
and
Prophets
in
the
Spirit
,
that
the
Gentiles
be
coheires
and
ioyned
in
body
,
and
equall
partakers
of
the
promise
in
Christ
.
The
same
man
to
Calosyrius
:
Doe
this
in
a
remembrance
of
me
.
Hitherto
Cyrillus
.
Matthew
,
De
consecrat
.
dist.
2.
He
tooke
bread
,
which
is
the
comforter
of
man
,
and
passed
to
the
true
Sacrament
of
Passeouer
.
That
as
Melchisedec
for
a
figure
therof
before
had
done
when
he
offered
bread
and
wine
,
he
should
represent
it
in
the
trueth
of
his
bodie
and
blood
.
Chrysostom
vpon
Iohn
,
Hom.
45.
But
that
not
onely
by
loue
,
but
euen
in
very
deed
wee
should
be
turned
into
that
flesh
,
he
worketh
the
same
by
the
meate
which
hee
hath
giuen
vs
.
For
when
he
ment
to
bring
his
loue
vpon
vs
,
he
ioyned
himselfe
to
vs
by
his
body
,
and
made
himselfe
one
with
vs
,
that
the
body
might
be
knit
with
the
head
.
The
same
man
Homil.
61.
Those
things
that
S.
Ambrose
writeth
in
his
6.
Thou
hast
the
words
of
eternall
life
,
and
whither
should
I
goe
from
thee
?
Lest
therefore
any
moe
should
say
this
,
as
though
there
should
be
a
kinde
of
lothsomnesse
of
blood
,
but
that
the
grace
of
redemption
might
remaine
,
therefore
receiuest
thou
the
Sacrament
in
a
similitude
,
but
thou
obteinest
the
grace
and
vertue
of
the
true
nature
.
The
same
man
in
his
4.
booke
the
4.
Eusebius
Emyssenus
likewise
,
who
was
in
yeeres
before
Ambrose
,
doth
witnes
in
these
wordes
,
the
opinion
which
was
then
had
of
the
Sacrament
,
and
it
is
had
De
consecrat.
dist.
2.
Whereupon
the
heauenly
authoritie
confirmeth
,
That
my
flesh
is
verily
meat
,
and
my
blood
is
verily
drinke
.
Let
therefore
all
doubt
of
misbeliefe
be
laid
aside
,
because
hee
that
is
author
of
the
gift
is
likewise
witnesse
of
the
trueth
.
For
the
inuisible
priest
doeth
turne
with
his
word
,
by
a
secret
power
,
the
visible
creatures
into
the
substance
of
his
bodie
and
blood
,
saying
thus
,
Take
ye
,
eate
ye
,
this
is
my
body
,
and
the
hallowing
being
repeated
,
Take
ye
,
drinke
ye
,
this
is
my
blood
.
Therefore
euen
as
the
height
of
the
heauens
,
the
depth
of
waters
,
and
largenesse
of
earth
had
their
being
of
nothing
,
suddenly
at
the
becke
of
the
Lord
that
commanded
:
so
with
the
like
power
in
the
spirituall
Sacraments
when
power
commandeth
,
effect
obeieth
.
How
great
therefore
and
wonderfull
benefits
the
force
of
the
heauenly
blessing
doeth
worke
.
How
it
ought
not
to
seeme
a
new
&
vnpossible
matter
to
thee
,
that
earthly
and
mortal
things
bee
turned
into
the
substance
of
Christ
,
aske
thy selfe
that
art
borne
anew
in
Christ
.
Hee
againe
in
his
oration
of
the
bodie
of
the
Lord
:
Let
not
man
dout
but
that
the
chiefe
creatures
at
the
becke
of
power
by
the
presence
of
Maiestie
,
may
be
turned
into
the
nature
of
the
Lords
bodie
.
Matthew
cap.
64.
Therfore
euen
as
the
old
Testament
had
sacrifices
and
blood
,
so
also
hath
the
New
,
namely
the
bodie
and
blood
of
the
Lord
.
For
hee
said
not
,
These
be
signes
of
my
body
,
but
he
said
,
These
be
my
body
&
my
blood
Therfore
wee
must
not
take
heed
to
the
nature
of
those
things
that
bee
set
before
vs
,
but
to
the
vertue
of
them
.
For
euen
as
aboue
nature
hee
did
deifie
the
flesh
that
was
taken
of
the
Virgine
(
if
it
bee
lawfull
to
vse
this
phrase
)
so
also
doeth
hee
vnspeakeably
change
these
things
into
his
very
liuely
bodie
,
and
into
his
very
precious
blood
,
and
into
the
grace
of
them
.
Matt.
26.
In
saying
This
is
my
body
,
hee
declareth
that
the
bread
which
is
sanctified
vpon
the
Altar
,
is
the
very
body
of
the
Lord
,
and
not
a
figure
answering
vnto
it
;
for
he
said
not
,
This
is
a
figure
,
but
This
is
my
body
.
The
bread
is
transformed
by
an
vnspeakable
working
into
the
body
of
Christ
;
albeit
it
seemes
bread
to
vs
that
bee
weake
,
and
abhorre
to
eate
raw
flesh
,
especially
the
flesh
of
man
.
For
that
cause
truly
bread
appeareth
,
but
it
is
flesh
.
The
same
man
vpon
Marke
cap.
14.
This
is
my
body
:
this
I
say
which
you
take
.
For
the
bread
is
not
a
figure
and
example
onely
of
the
Lords
body
,
but
it
is
turned
into
the
very
bodie
of
Christ
.
Damascenus
doth
also
write
almost
the
very
same
things
lib.
4.
cap.
14.
This
is
my
body
;
not
a
figure
of
my
bodie
,
but
my
bodie
,
This
is
my
blood
,
not
a
figure
of
my
blood
.
Many
other
places
also
may
be
brought
forth
here
,
taken
out
of
the
Fathers
,
which
agree
with
the
rehearsed
,
by
al
the
which
we
may
easily
perceiue
,
what
was
the
opinion
of
them
al
,
asmuch
as
apperteineth
to
this
part
of
our
diuision
,
namely
,
that
the
Sacrament
of
Thankesgiuing
is
not
only
a
figure
of
the
Lords
body
,
but
also
comprehendeth
in
it
the
trueth
,
nature
&
substance
of
the
same
.
For
it
cannot
be
a
doubt
to
any
man
that
will
read
their
writings
,
that
they
oftentimes
vsed
these
termes
,
Truly
,
Naturally
,
&
Substantially
,
&
the
coniugates
of
them
.
And
although
our
faith
dependeth
not
vpon
men
,
but
vpon
the
word
of
God
:
yet
since
they
defend
their
opinion
with
the
authoritie
of
the
Scripture
,
it
is
very
profitable
for
godly
minds
&
desirous
of
the
trueth
,
to
consider
how
so
many
notable
men
both
for
godlinesse
and
learning
,
haue
vnderstood
the
words
of
the
Scripture
,
and
with
great
agreement
left
their
interpretations
to
their
succession
;
neither
shall
he
auoid
the
blame
of
rashnesse
(
whosoeuer
he
be
)
that
dare
despise
so
great
authoritie
.
Now
let
vs
take
in
hand
our
second
part
.
Whether
they
of
ancient
time
haue
thought
that
there
is
any
difference
between
the
body
of
our
Lord
,
which
is
distributed
in
the
Sacrament
,
and
that
which
was
taken
of
the
Virgin
mother
,
which
ascended
into
heauen
,
and
from
thence
shall
come
at
his
time
to
Iudgement
.
That
is
,
whether
the
body
of
Christ
bee
in
the
Sacrament
of
Thankesgiuing
,
according
to
the
proper
signification
of
a
mans
body
,
or
otherwise
,
differing
somewhat
from
a
proper
body
.
When
I
speake
of
a
proper
body
,
I
meane
a
body
properly
vnderstand
,
which
shall
suffice
to
haue
once
admonished
.
Then
whether
these
termes
,
Trueth
,
Nature
,
Substance
ought
to
be
vnderstand
after
the
common
sort
in
this
matter
,
or
after
a
more
peculiar
maner
,
and
more
fit
for
the
Sacraments
.
Finally
,
whether
there
be
any
aequiuocation
in
these
termes
or
no.
For
there
is
not
onely
heed
to
bee
taken
with
what
words
the
fathers
haue
spoken
in
old
time
,
but
also
what
they
ment
when
they
so
spake
.
And
that
is
not
to
be
proued
by
our
owne
or
other
mens
inuentions
,
or
light
coniectures
,
but
by
the
assured
testimonies
of
the
Fathers
themselues
.
But
that
wee
may
haue
the
easier
entrie
to
this
matter
,
wee
must
perceiue
that
the
body
of
Christ
is
called
not
after
one
maner
wise
in
the
Scriptures
,
but
sundry
waies
.
First
,
as
that
bodie
as
was
taken
vpon
him
,
and
borne
of
the
Virgin
,
which
also
rose
againe
,
and
ascended
into
heauen
,
of
the
which
this
was
spoken
,
Mee
truely
shall
ye
not
haue
alway
.
And
this
,
I
leaue
the
world
,
and
go
to
my
Father
And
this
,
Feele
and
behold
,
for
a
spirit
hath
not
flesh
and
bones
,
as
you
see
me
haue
.
Secondarily
,
as
the
Church
is
called
the
body
of
Christ
,
according
to
this
saying
,
You
are
Christs
body
.
And
this
,
And
he
gaue
him
to
be
a
head
ouer
all
things
to
the
Church
which
is
his
body
.
Thirdly
,
as
the
Sacrament
of
the
body
of
Christ
is
called
the
body
of
Christ
,
wherof
Christ
himselfe
said
,
This
is
my
body
.
And
Paul
,
The
bread
which
we
breake
,
is
it
not
the
partaking
of
the
body
of
Christ
?
And
this
,
Making
no
difference
of
the
Lords
bodie
.
Which
places
be
vnderstood
of
the
Sacrament
of
his
body
,
whereby
it
commeth
to
passe
,
that
the
bodie
of
Christ
is
called
properly
and
vnproperly
.
Properly
that
bodie
taken
of
the
Virgin
;
Vnproperly
,
the
Sacrament
and
the
Church
.
That
the
Church
is
not
properly
the
bodie
of
Christ
,
no
man
doubteth
.
It
remaineth
that
wee
prooue
the
same
of
the
Sacrament
.
This
is
especially
to
bee
marked
,
as
oft
as
they
of
old
time
treat
of
the
Sacrament
,
they
all
apply
to
the
Sacrament
the
words
of
our
Lord
,
which
are
spoken
in
the
sixt
chapter
of
Iohn
,
My
flesh
is
verily
meat
,
&
my
blood
is
verily
drinke
.
The
bread
which
I
will
giue
is
my
flesh
,
and
vnlesse
you
eate
the
flesh
of
the
Sonne
of
man
,
&c.
Which
things
shal
be
proued
by
their
owne
sayings
before
alledged
,
and
also
by
those
that
shall
follow
.
Neither
are
they
to
bee
allowed
,
that
deny
this
chapter
of
Iohn
to
be
referred
to
this
Sacrament
,
seeing
so
great
a
troupe
of
witnesses
be
against
them
.
But
the
opinion
of
them
seemed
more
probable
,
who
as
they
iudge
this
Euangelist
to
set
forth
the
humanitie
of
Christ
lesse
then
the
rest
,
and
his
diuinitie
more
amply
:
so
doe
declare
that
these
things
which
are
rehearsed
by
the
other
Euangelists
concerning
the
institution
,
and
outward
ceremonie
of
this
Sacrament
,
are
not
at
all
mentioned
of
Iohn
;
but
that
he
openeth
&
expoundeth
more
plainly
vnto
vs
the
true
and
right
vnderstanding
of
them
.
And
it
is
plaine
that
the
mindes
of
the
Capernaites
when
the
Lord
said
,
My
flesh
is
verily
meat
;
And
vnlesse
ye
eat
the
flesh
of
the
Sonne
of
man
,
&c.
were
much
offended
and
troubled
,
and
therefore
leauing
him
departed
,
for
they
vnderstood
him
too
grosly
,
and
after
the
common
sort
.
But
his
Twelue
Apostles
that
taried
by
him
being
admonished
,
and
lift
vp
to
a
more
higher
meaning
,
and
of
more
Maiestie
,
heard
of
him
,
The
words
which
I
haue
spoken
be
spirit
and
life
.
Vpon
this
it
commeth
to
passe
,
that
all
the
old
writers
do
flie
the
common
iudgement
and
vsuall
vnderstanding
in
those
wordes
,
This
is
my
body
,
and
which
the
Lord
spake
of
eating
his
flesh
,
and
follow
a
more
diuine
way
of
vnderstanding
them
,
and
more
agreeable
to
the
Sacraments
,
as
they
themselues
affirme
.
Matthew
26.
hom.
83.
expounding
the
words
of
the
Supper
,
Take
ye
,
eate
ye
,
this
is
my
body
,
&c.
doth
aske
this
question
,
Why
were
they
not
troubled
when
they
heard
this
?
And
he
answereth
,
Because
he
had
taught
them
alreadie
many
and
great
things
concerning
this
point
before
:
Wherefore
also
hee
did
not
confirme
that
which
they
had
often
before
perceiued
.
And
not
long
after
hee
addeth
,
Hee
himselfe
did
also
drinke
of
it
,
least
at
the
hearing
of
those
wordes
,
they
should
say
,
What
?
do
we
then
drinke
blood
,
and
eate
flesh
?
and
vpon
that
might
be
troubled
;
For
at
the
first
also
when
he
spake
of
these
matters
,
many
were
offended
onely
for
the
wordes
.
Lest
therefore
this
should
then
also
haue
happened
,
he
did
this
first
himselfe
,
that
hee
might
bring
them
to
the
partaking
of
these
mysteries
with
a
quiet
minde
.
We
be
taught
here
by
Chrysostom
,
that
the
Apostles
were
not
troubled
when
they
heard
the
Lord
say
,
Take
ye
,
eat
ye
,
this
is
my
body
;
Because
they
had
bene
alreadie
taught
before
,
how
that
which
was
spoken
ought
to
be
vnderstood
,
namely
where
others
were
offended
,
as
it
is
in
Iohn
,
&
said
,
This
is
a
hard
saying
,
they
abode
and
had
learned
,
It
is
the
Spirit
that
giueth
life
,
the
flesh
profiteth
nothing
;
The
wordes
that
I
haue
spoken
vnto
you
,
are
spirit
&
life
:
that
is
to
say
,
as
the
same
Chrysostom
in
the
same
place
expounded
it
,
they
are
spiritually
to
bee
vnderstood
:
which
selfe
thing
the
Lord
himselfe
confirmeth
by
his
owne
deed
,
when
hee
did
eat
the
same
bread
,
&
drinke
the
wine
with
them
,
lest
they
should
thinke
vpon
any
base
or
common
matter
,
but
should
be
brought
to
the
partaking
of
the
mysteries
with
quiet
minds
.
It
is
no
hard
matter
to
perceiue
by
this
that
Chrysostom
writeth
in
this
place
,
that
it
is
one
way
a
body
,
that
Christ
himselfe
called
his
body
when
he
said
,
Take
ye
,
eat
ye
,
this
is
my
body
,
the
which
he
also
receiueth
himselfe
together
with
his
disciples
;
and
another
way
to
bee
his
proper
body
which
was
fed
with
the
other
.
The
one
did
eat
,
the
other
was
eaten
,
&
after
a
diuers
sort
either
of
them
is
called
his
body
.
To
this
purpose
maketh
also
that
which
Clemens
Alexandrinus
schoolemaster
to
Origen
,
My
flesh
is
verily
meat
,
and
my
blood
is
verily
drinke
;
And
vnlesse
you
eate
my
flesh
and
drinke
my
blood
,
you
shall
not
haue
euerlasting
life
:
Or
else
the
flesh
and
blood
that
was
crucified
,
that
was
shed
with
the
speare
of
the
souldier
.
There
bee
two
things
that
Hierom
teacheth
in
this
place
,
That
those
words
in
the
6.
chap.
of
Iohn
,
do
appertaine
to
the
Sacrament
,
euen
as
Chrysostom
doth
:
and
that
the
flesh
that
was
crucified
,
doeth
differ
from
that
which
is
in
the
Sacrament
,
which
he
calleth
Spirituall
&
Diuine
.
The
same
man
vpon
Leuiticus
,
and
is
to
be
seen
De
consecrat
.
dist.
2.
Of
this
sacrifice
which
is
by
miracle
wrought
for
the
remembrance
of
Christ
it
is
lawfull
to
eate
:
but
of
that
which
Christ
offered
vpon
the
Altar
of
the
Crosse
,
it
is
of
it self
lawful
for
no
man
to
eat
.
A
plaine
and
manifest
distinction
.
Augustin
in
lib.
senten
.
Prosperi
.
Sent.
Prosperi
:
This
is
my
body
;
for
that
body
was
caried
in
his
hands
,
and
afterward
expounding
himselfe
better
he
saith
,
And
hee
was
caried
in
his
own
hands
.
How
was
he
caried
in
his
owne
hands
?
Because
when
he
ment
to
commend
that
body
and
blood
of
his
,
hee
tooke
into
his
hands
,
that
which
the
faithfull
knew
,
and
he
caried
himselfe
after
a
sort
,
when
he
said
,
This
is
my
body
.
In
saying
that
body
was
caried
in
his
hands
,
and
he
tooke
into
his
handes
that
which
the
faithfull
knew
,
and
he
bare
himselfe
after
a
sort
;
he
doeth
declare
that
this
saying
is
not
to
be
vnderstand
simply
of
one selfe
body
,
but
that
body
that
did
carie
was
one
,
namely
his
proper
bodie
,
and
that
which
was
caried
another
,
to
say
,
the
Sacrament
of
his
body
.
The
same
man
vpon
the
98.
Psalme
,
Vnlesse
a
man
do
eate
my
flesh
,
hee
shall
neuer
haue
euerlasting
life
.
They
tooke
it
foolishly
,
imagined
of
it
fleshly
,
and
thought
that
the
Lord
would
haue
cut
certaine
pieces
out
of
his
bodie
to
giue
them
,
and
they
said
,
This
is
a
hard
saying
.
They
themselues
were
hard
,
not
the
saying
:
for
if
they
had
not
bene
hard
,
but
humble
spirited
,
they
would
haue
said
within
themselues
;
He
speaketh
not
this
without
a
cause
,
there
is
may
hap
a
certaine
hid
Sacrament
in
it
;
They
would
haue
taried
with
him
meeke
spirited
,
not
hardned
,
and
haue
learned
of
him
that
which
those
that
remained
did
learne
when
they
were
gone
.
For
when
his
Twelue
disciples
abode
with
him
after
their
departure
,
they
seemed
to
bewaile
to
him
the
death
of
them
,
because
they
were
offended
at
his
wordes
,
and
gone
backe
.
But
he
instructed
them
&
said
vnto
them
,
It
is
the
Spirit
that
quickeneth
,
for
the
flesh
profiteth
nothing
;
The
words
that
I
haue
spoken
to
you
,
are
Spirit
and
life
,
Vnderstand
you
that
spiritually
which
I
haue
spoken
to
you
.
You
shall
not
eate
this
bodie
which
you
see
,
neither
shall
you
drinke
the
blood
which
they
shall
shed
that
crucifie
me
.
I
haue
commended
to
you
a
certaine
Sacrament
.
If
it
be
spiritually
vnderstood
,
it
will
giue
you
life
.
Although
of
necessitie
it
must
be
ministred
visiblie
,
yet
must
it
bee
vnuisibly
vnderstood
,
where
hee
saith
,
Not
this
bodie
which
you
see
,
&c.
And
I
haue
commended
a
certaine
Sacrament
vnto
you
;
hee
maketh
a
plaine
distinction
betweene
the
two
bodies
,
whereof
one
is
properly
his
body
,
the
other
the
Sacrament
of
his
body
.
De
doctrina
Christiana
lib
3.
Vnlesse
you
eate
the
flesh
of
the
Sonne
of
man
and
drinke
his
blood
,
yee
shall
haue
no
life
in
you
.
Hee
seemeth
to
command
a
hainous
and
wicked
thing
;
therefore
it
is
a
figure
commanding
that
wee
must
communicate
with
the
passion
of
the
Lord
,
&
sweetly
and
profitably
lay
vp
in
remembrance
that
his
flesh
was
crucified
and
wounded
for
vs
.
If
we
following
the
letter
do
vnderstand
it
,
as
the
words
doe
properly
sound
,
Hee
seemeth
(
saith
he
)
to
command
a
hainous
thing
:
therefore
(
hee
saith
)
it
is
a
figuratiue
speach
,
and
ought
not
to
be
vnderstood
of
the
eating
of
his
proper
body
,
but
of
the
Sacrament
of
his
body
,
which
is
after
a
spirituall
sort
the
body
of
Christ
.
The
same
S.
Augustin
,
De
consecrat
.
dist.
2.
Whether
is
this
mysticall
sacrament
of
the
cup
vnder
a
figure
,
or
vnder
the
trueth
?
The
trueth
saith
,
My
flesh
is
verily
meat
,
and
my
blood
is
verily
drinke
,
else
how
shall
it
be
a
great
matter
;
The
bread
which
I
will
giue
is
my
flesh
for
the
life
of
the
world
,
vnlesse
it
be
very
flesh
in
deed
?
But
because
it
is
not
lawfull
to
deuoure
Christ
with
teeth
,
the
Lords
will
was
that
this
bread
and
wine
should
be
made
potentially
in
a
mysterie
,
his
flesh
and
blood
verily
by
the
consecration
of
the
holy
Ghost
,
and
should
be
daily
offered
mysticallie
for
the
life
of
the
world
:
That
euen
as
very
flesh
was
made
of
the
Virgin
by
the
holy
Ghost
,
without
the
company
of
man
;
so
also
by
the
same
through
the
substance
of
bread
and
wine
,
the
same
body
is
mysticallie
consecrated
.
The
body
of
Christ
is
both
trueth
and
a
figure
;
Trueth
,
while
the
body
and
blood
of
Christ
,
by
the
power
of
the
holy
Ghost
in
power
of
the
same
,
is
made
of
the
substance
of
bread
and
wine
:
but
the
figure
is
that
which
is
outwardly
seene
.
Here
also
Augustin
doeth
put
a
difference
betweene
the
very
flesh
taken
of
the
Virgin
,
and
the
trueth
of
the
flesh
that
is
made
of
the
substance
of
bread
and
wine
:
for
this
(
saith
he
)
is
daily
created
his
very
flesh
,
and
offered
in
mysterie
,
which
thing
is
not
lawfull
to
be
spoken
of
the
very
proper
body
of
Christ
.
The
same
author
in
the
same
booke
,
Vntill
the
end
of
the
world
the
Lord
is
aboue
:
but
yet
the
trueth
of
the
Lord
is
for
all
that
here
with
vs
.
For
it
is
fit
that
the
body
wherein
hee
rose
againe
should
bee
in
one
place
,
but
the
trueth
thereof
is
spread
euery
where
.
Doeth
he
not
plainely
teach
,
that
the
body
wherein
hee
rose
againe
is
one
,
which
necessarily
must
be
contained
in
one
place
,
and
that
the
trueth
of
his
body
is
another
,
which
is
so
farre
spred
abroad
,
as
the
sacrament
is
rightly
ministred
?
Here
is
moreouer
to
be
noted
,
that
the
trueth
of
the
Lords
body
is
spoken
two
wayes
,
and
ought
two
maner
wayes
to
bee
vnderstood
;
for
one
maner
of
trueth
of
his
body
is
required
in
mysterie
,
another
simply
and
without
mysterie
.
Those
words
also
of
Augustin
in
the
same
place
,
De
consecrat
.
dist.
2.
Vtrum
sub
figura
,
&c.
doe
make
for
this
purpose
;
That
because
we
do
now
take
the
similitude
of
his
death
in
our
Baptisme
,
so
also
wee
may
take
the
similitude
of
his
flesh
and
blood
,
so
that
the
trueth
should
not
be
wanting
in
the
sacrament
,
and
yet
be
no
laughing
stocke
to
the
Infidels
for
drinking
the
blood
of
a
man
slaine
.
He
affirmeth
the
likenesse
of
flesh
and
blood
to
be
coupled
with
the
trueth
in
the
sacrament
:
yet
so
as
if
one
would
vnderstand
it
properly
to
be
the
blood
of
a
man
slaine
,
wee
drinke
it
not
:
for
so
might
the
infidels
laugh
vs
to
scorne
.
He
againe
in
the
same
title
,
Hoc
est
quod
&c.
Augustin
is
not
contrary
to
himselfe
,
but
sheweth
plainely
ynough
that
the
body
,
and
the
trueth
of
the
body
is
to
be
taken
two
waies
.
Peraduenture
I
seeme
to
haue
rehearsed
ouer
many
places
out
of
Austin
,
but
yet
this
one
place
doe
I
thinke
not
to
bee
ouerpassed
,
which
he
hath
left
in
writing
vpon
the
Gospel
of
Iohn
tract
.
50.
The
poore
haue
ye
alwayes
with
you
,
but
me
shall
you
not
haue
alwayes
.
Let
good
men
receiue
this
also
,
and
not
bee
troubled
:
for
hee
spake
of
the
presence
of
his
body
.
For
according
to
his
Maiestie
,
according
to
his
prouidence
,
according
to
his
vnspeakeable
and
inuisible
grace
,
that
is
fulfilled
which
was
said
by
him
,
Beholde
I
am
with
you
euery
day
,
euen
to
the
ende
of
the
world
.
But
according
to
the
flesh
,
which
the
Word
tooke
vpon
him
,
according
to
that
that
he
was
borne
of
the
Virgin
,
according
to
that
,
that
hee
was
taken
of
the
Iewes
,
that
he
was
nailed
to
a
tree
,
that
hee
was
taken
downe
from
the
Crosse
,
that
he
was
wrapped
in
linen
clothes
,
that
he
was
layed
in
the
graue
,
that
hee
appeared
in
his
resurrection
,
ye
shall
not
alwayes
haue
him
with
you
.
Why
?
Because
according
to
the
presence
of
his
body
,
hee
was
conuersant
with
his
disciples
fourtie
dayes
,
and
they
being
in
company
with
him
,
by
seeing
him
and
not
following
him
,
he
ascended
into
heauen
,
and
is
not
here
,
for
he
is
there
,
he
sitteth
on
the
Right-hand
of
the
Father
:
and
here
hee
is
also
,
for
the
presence
of
his
Maiestie
did
not
depart
.
After
another
sort
according
to
the
presence
of
his
Maiestie
,
we
haue
Christ
alwayes
.
According
to
the
presence
of
his
flesh
it
was
rightly
said
to
the
disciples
,
but
mee
shall
you
not
haue
alwayes
:
for
the
Church
had
him
a
few
dayes
according
to
the
presence
of
his
flesh
,
and
now
keepeth
him
by
faith
,
and
seeth
him
not
with
eyes
.
Thus
much
out
of
Augustin
.
Where
Augustin
speaketh
of
that
which
is
properly
called
Christs
body
,
he
denieth
that
it
is
simply
present
here
,
and
doeth
refuse
such
a
presence
of
his
body
:
but
when
he
speaketh
of
the
Sacrament
,
hee
doeth
affirme
that
his
body
is
verily
present
,
and
a
true
presence
of
his
body
,
yet
not
properly
,
but
,
as
he
himselfe
doeth
instruct
vs
,
according
to
his
Maiestie
,
according
to
his
vnspeakeable
&
inuisible
grace
,
whereof
we
wil
speake
more
at
large
hereafter
.
It
is
plaine
therefore
,
that
the
body
of
Christ
in
the
sacrament
is
to
bee
vnderstood
one
way
,
and
that
an
other
way
which
of
necessitie
must
be
in
some
place
of
heauen
,
for
the
fourmes
sake
of
a
true
body
,
as
hee
saith
.
Now
let
vs
goe
forward
to
other
.
Gregorie
Nazianzene
in
his
Oration
of
the
feast
of
Easter
,
saith
thus
,
But
let
vs
be
made
partakers
of
the
Passeouer
,
but
yet
still
figuratiuely
,
albeit
this
Passeouer
be
more
manifest
then
the
old
.
For
truly
the
Passeouer
of
the
Law
(
I
speake
boldly
)
was
a
more
darke
figure
of
a
figure
:
but
within
a
while
wee
shall
enioy
it
more
perfect
and
manifest
,
when
the
Sonne
the
Word
it selfe
,
shall
drinke
it
new
with
vs
in
the
kingdome
of
his
Father
,
opening
and
teaching
vs
those
things
which
he
hath
now
shewed
sparingly
.
Here
Nazianzene
called
the
sacrament
of
Thankesgiuing
a
more
manifest
Passeouer
then
the
Passeouer
of
the
Law
:
yet
still
for
all
that
a
figure
,
namely
of
that
which
wee
shall
enioy
more
perfit
and
manifest
in
the
kingdome
of
his
Father
.
This
Passeouer
therefore
which
is
performed
in
mysterie
,
doeth
differ
from
that
which
remaineth
for
euer
,
wherewith
wee
shall
bee
satisfied
in
the
world
to
come
.
The
same
opinion
had
Eusebius
Emissenus
,
De
consecrat
.
Dist.
2.
as
followeth
.
Forasmuch
as
hee
would
take
away
from
the
eyes
the
body
taken
of
the
Virgin
,
and
would
place
it
aboue
the
starres
;
it
was
necessary
that
in
the
day
of
his
Supper
,
the
sacrament
of
his
body
and
blood
should
bee
consecrated
vnto
vs
,
to
the
end
that
that
might
be
worshipped
continually
by
a
mysterie
,
which
was
once
offered
for
a
ransome
:
that
seeing
a
dayly
and
vnceasing
redemption
did
runne
for
the
saluation
of
all
men
,
there
might
be
a
continuall
oblation
of
redemption
,
and
that
continuall
sacrifice
might
liue
in
memorie
,
and
might
euer
be
present
in
grace
,
a
true
,
perfect
,
and
onely
sacrifice
to
be
esteemed
in
faith
,
not
to
bee
iudged
by
forme
nor
by
outward
sight
,
but
by
the
inward
affection
.
Whereupon
the
heauenly
authoritie
confirmeth
,
that
My
flesh
is
verily
meat
;
and
my
blood
is
verily
drinke
.
Let
all
doubt
therefore
of
vnfaithfulnes
depart
,
seeing
he
that
is
the
author
of
the
gift
,
the
same
is
witnes
of
the
trueth
:
for
the
inuisible
Priest
by
his
word
and
secret
power
,
turneth
the
visible
creature
,
into
the
substance
of
his
body
and
blood
,
saying
,
Take
,
eate
,
this
is
my
body
,
and
after
the
blessing
being
repeated
,
Take
and
drinke
(
saith
he
)
this
is
my
blood
.
Therefore
euen
as
at
the
becke
of
the
Lord
commanding
it
,
suddenly
,
and
of
nothing
the
hie
heauens
,
the
depth
of
the
waters
,
and
largenesse
of
the
earth
was
made
:
so
by
the
like
power
in
spiritual
sacraments
,
where
power
doeth
command
,
effect
doth
obey
.
By
plaine
words
doth
Eusebius
teach
vs
,
that
the
proper
body
which
he
termeth
taken
vpon
him
,
is
not
in
the
sacrament
,
but
withdrawen
from
the
earth
,
placed
aboue
the
starres
:
and
therefore
is
ordained
the
sacrament
of
the
body
,
wherein
is
contained
the
substance
of
the
body
,
yet
in
a
mysterie
and
by
grace
,
not
that
substance
which
hee
said
before
was
taken
away
,
which
if
it
were
present
,
the
sacrament
were
not
needfull
;
but
a
spirituall
substance
,
and
fit
for
the
sacraments
,
whereupon
hee
also
calleth
the
sacraments
spirituall
.
And
lest
we
should
imagine
it
a
more
grosse
substance
then
is
fit
,
hee
alledgeth
foorthwith
the
example
of
regeneration
,
saying
,
How
great
benefit
therfore
,
and
worthy
to
be
praised
,
the
force
of
the
heauenly
blessing
doeth
worke
,
and
how
it
ought
not
to
bee
a
new
and
vnpossible
matter
to
thee
,
that
earthly
&
mortal
things
be
changed
into
the
substance
of
Christ
,
aske
thy selfe
that
art
new
borne
againe
in
Christ
.
Lately
farre
from
life
,
a
stranger
from
mercie
,
and
inwardly
a
dead
man
,
from
the
way
of
health
thou
wast
banished
;
and
suddenly
professing
the
Lawes
of
Christ
,
and
by
wholesome
mysteries
renewed
,
thou
hast
leapt
into
the
body
of
the
Church
,
not
by
sight
,
but
by
beleefe
,
and
of
the
childe
of
perdition
wast
thought
worthy
by
a
secret
purenesse
,
to
be
the
Sonne
of
God
by
adoption
,
abiding
still
in
the
visible
measure
,
and
made
inuisibly
greater
then
thy selfe
,
without
increase
of
quantitie
.
For
although
thou
wast
the
very
selfe-same
man
before
,
yet
by
augmentation
of
faith
,
thou
art
become
much
otherwise
:
for
in
the
outward
man
nothing
is
added
,
and
all
in
the
inward
man
is
cleane
changed
,
and
so
man
was
made
the
sonne
of
God
,
and
Christ
was
formed
in
the
minde
of
man
.
Euen
as
therefore
without
corporall
feeling
(
the
former
basenesse
set
apart
)
thou
hast
suddenly
put
on
a
new
dignitie
;
and
as
in
this
point
that
God
hath
healed
those
things
that
were
amisse
in
thee
,
put
away
thine
infections
,
wiped
away
thy
spots
,
thy
eyes
are
not
trusted
withall
,
but
thy
inward
senses
:
so
when
thou
goest
vp
to
the
holy
Altar
,
to
be
fed
with
the
spirituall
meat
,
behold
in
thy
faith
the
holy
body
and
blood
of
Christ
,
honour
it
,
marueile
at
it
,
touch
it
with
thy
minde
,
take
it
in
the
hand
of
thy
heart
,
and
especially
receiue
it
,
whole
Christ
,
with
the
thirstie
draught
of
the
inward
man
.
Eusebius
declareth
by
this
similitude
,
what
maner
of
change
is
made
in
the
sacrament
,
how
earthly
things
be
turned
into
the
substance
of
Christ
,
and
what
maner
of
substance
that
is
:
without
doubt
,
like
vnto
that
change
wherewith
wee
be
altered
in
our
Baptisme
,
and
such
a
substance
as
wee
put
on
in
the
bath
of
Regeneration
,
when
we
be
borne
the
children
of
God
,
and
made
a
new
creature
,
and
new
men
,
when
we
passe
into
the
body
of
the
Church
,
where
in
our
outward
part
nothing
is
changed
,
but
all
inwardly
,
and
for
that
cause
calleth
he
it
spirituall
food
,
which
we
behold
in
faith
,
touch
with
minde
,
take
with
the
hand
of
our
heart
,
and
receiue
with
the
thirstie
draught
of
the
inward
man
.
De
consecrat
dist.
2.
In
Christ
was
once
a
mighty
sacrifice
offered
for
an
euerlasting
Redemption
:
what
doe
we
then
?
doe
we
not
dayly
offer
him
?
yes
,
but
in
remembrance
of
his
death
:
and
it
is
but
one
sacrifice
,
not
many
:
for
Christ
was
once
offered
,
and
this
sacrifice
is
a
paterne
of
that
.
Ambrose
saith
plainely
,
that
that
true
sacrifice
was
once
offered
,
but
this
sacrifice
is
offered
euery
day
:
and
hee
declareth
in
what
sort
it
is
one
sacrifice
,
and
not
one
,
when
he
saith
that
this
is
a
paterne
of
that
.
The
same
man
in
his
booke
of
Mysteries
saith
,
That
our
fathers
did
eate
the
same
spirituall
food
,
for
the
body
of
God
is
a
spiritual
body
,
the
body
of
Christ
is
the
body
of
the
diuine
spirit
.
These
things
cannot
be
said
of
Christes
true
and
proper
body
,
namely
,
that
it
is
a
spirit
:
for
a
spirit
hath
not
flesh
and
blood
,
which
that
body
hath
,
as
the
Lord
himselfe
did
witnesse
before
his
disciples
,
Feele
yee
,
and
see
you
(
saith
he
)
for
a
spirit
hath
not
flesh
and
bones
,
as
you
see
me
haue
.
De
sacramentis
lib.
4.
saith
thus
:
Thou
seest
therefore
how
mighty
in
operation
the
word
of
Christ
is
.
If
then
there
be
so
great
force
in
the
word
of
the
Lord
Iesu
,
that
those
things
should
begin
to
be
which
were
not
:
how
much
more
is
it
of
force
,
to
make
those
things
remaine
which
were
,
and
yet
to
change
them
into
another
thing
?
The
heauen
was
not
,
the
sea
was
not
,
the
earth
was
not
.
But
hearken
to
him
that
saith
,
He
spake
the
word
and
they
were
made
,
he
commanded
and
they
were
created
.
Therefore
that
I
may
answere
thee
,
it
was
not
the
body
of
Christ
before
the
consecration
,
but
after
the
consecration
I
tell
thee
it
is
now
the
body
of
Christ
.
He
spake
the
word
and
it
was
made
,
he
commanded
and
it
was
created
Thou
wast
thy self
,
but
thou
wast
an
old
creature
;
after
thou
wast
consecrated
,
thou
didst
beginne
to
be
a
new
creature
.
Wilt
thou
know
how
new
a
creature
?
Euery
one
is
(
saith
he
)
a
new
creature
in
Christ
.
Ambrose
taketh
his
argument
à
maiore
,
By
the
word
of
God
new
things
are
made
:
then
is
it
no
marueile
,
if
things
which
now
be
,
and
remaine
,
are
changed
into
another
thing
by
his
word
,
which
thing
is
done
in
Sacraments
.
Examples
of
the
first
are
Heauen
,
the
Sea
,
the
Earth
:
of
the
later
,
man
,
which
before
he
be
regenerate
is
an
old
creature
,
but
after
regeneration
,
by
force
of
the
word
,
albeit
he
be
the
very
same
he
was
before
,
namely
a
man
still
,
yet
he
receiueth
an
inward
change
,
and
of
an
old
,
is
made
a
new
creature
.
Like
vnto
this
he
affirmeth
the
change
in
the
sacrament
to
bee
,
when
as
both
bread
remaineth
,
and
yet
getteth
to
it selfe
a
new
substance
(
that
is
to
say
)
a
new
dignitie
.
That
same
thing
doth
hee
yet
more
fully
expound
in
his
sixt
booke
,
writing
thus
:
Thou
hast
the
words
of
eternall
life
,
whither
shall
I
goe
from
thee
?
Least
therefore
any
moe
should
so
say
,
but
the
grace
of
Redemption
should
remaine
;
Therefore
thou
takest
the
sacrament
in
a
similitude
,
but
thou
doest
attaine
the
grace
and
vertue
of
the
true
nature
.
At
the
last
he
addeth
to
make
vp
the
matter
;
And
thou
which
receiuest
bread
,
art
made
partaker
in
that
spirituall
food
,
of
the
diuine
substance
.
We
learne
by
the
authoritie
of
this
so
great
a
man
,
that
that
which
we
take
in
the
sacrament
,
is
a
spiritual
,
not
a
corporall
food
;
neither
that
that
flesh
is
to
be
taken
after
the
maner
of
his
proper
flesh
,
as
the
Capernaits
did
,
and
with
offence
went
backe
,
but
together
with
the
outward
signe
we
obtaine
the
grace
and
vertue
of
the
true
nature
,
and
receiuing
the
bread
are
partakers
of
his
diuine
substance
.
And
here
also
we
see
that
Ambrose
was
of
the
same
opinion
that
Emissenus
was
,
and
far
otherwise
vnderstandeth
both
the
alteration
which
is
made
in
the
sacraments
,
and
also
the
very
terme
of
substance
,
then
it
is
either
taken
in
proper
speach
,
or
as
Philosophers
do
naturally
speake
.
De
officijs
lib.
4.
cap.
48.
Here
is
the
shadow
,
here
is
the
image
;
there
is
the
trueth
:
the
shadow
in
the
Law
,
the
image
in
the
Gospel
:
but
the
trueth
in
heauen
.
In
time
past
the
Lambe
was
offered
,
the
calfe
was
offered
;
Now
is
Christ
offered
:
but
he
is
offered
as
man
,
as
taking
his
Passion
,
but
hee
as
a
Priest
doeth
offer
himselfe
here
as
in
an
image
,
but
there
in
trueth
,
where
hee
maketh
intercession
for
vs
,
as
an
aduocate
with
his
Father
.
Hee
putteth
a
difference
in
the
one
oblation
from
the
other
.
And
albeit
both
(
after
their
maner
)
be
done
in
deed
,
yet
this
which
is
solemnized
in
the
Church
,
is
done
in
an
Image
,
but
the
trueth
it selfe
remaineth
as
an
Aduocate
for
vs
with
the
Father
.
And
this
place
of
Ambrose
doeth
seeme
to
be
like
to
that
place
of
Origen
vpon
the
38.
Paul
,
For
the
Law
hauing
a
shadow
of
those
good
things
to
come
,
hath
not
the
very
Image
of
the
things
&c.
And
thus
he
writeth
:
But
if
any
man
can
passe
from
this
shadow
,
let
him
come
to
the
Image
of
the
things
,
and
see
the
comming
of
Christ
made
in
the
flesh
;
Let
him
behold
that
hie
Priest
,
both
now
offering
sacrifices
to
the
Father
,
&
that
shall
hereafter
offer
;
And
let
him
vnderstand
all
these
things
to
be
the
Images
of
spirituall
things
,
and
that
heauenly
things
be
noted
by
corporall
Offices
.
It
is
therefore
called
an
Image
which
is
receiued
for
the
present
time
,
and
may
be
discerned
by
the
nature
of
man
.
If
thou
canst
with
thought
and
mind
pearce
the
heauens
,
and
follow
IESVS
who
hath
pearced
the
heauens
,
and
is
now
present
before
the
face
of
God
for
vs
,
there
shalt
thou
find
those
good
things
of
which
the
Law
had
a
shadow
,
and
Christ
shewed
the
Image
in
the
flesh
,
which
are
prepared
for
the
blessed
,
which
neither
eye
hath
seene
,
nor
eare
heard
,
nor
ascended
into
the
heart
of
man
:
which
things
when
thou
shalt
see
,
thou
shalt
vnderstand
that
he
that
walketh
in
them
,
and
continueth
in
desire
and
earnest
affection
after
them
,
such
a
one
walketh
not
now
in
an
Image
,
but
in
the
very
trueth
it selfe
.
Origen
writeth
to
the
learned
and
practised
,
and
therefore
not
easie
to
be
vnderstood
of
all
men
.
Notwithstanding
,
he
sheweth
plainely
that
the
sacrifices
which
be
here
offered
,
be
Images
of
that
trueth
which
pearced
to
heauens
,
and
abiding
before
the
face
of
God
is
intercessor
for
vs
:
And
therefore
that
the
Images
of
the
trueth
be
one
thing
,
and
the
very
trueth
another
.
And
that
although
these
Images
haue
also
their
trueth
,
yet
this
differeth
from
that
proper
trueth
which
we
shall
there
indeed
attaine
to
,
when
we
following
Christ
,
shall
pearce
the
heauens
where
hee
abideth
;
the
which
after
a
sort
wee
also
enioy
here
,
while
in
our
deuout
meditations
our
mindes
being
lift
vp
to
heauen
,
we
behold
those
secret
good
things
.
He
also
vpon
Matthew
cap.
15.
Many
things
beside
may
be
said
of
the
Word
which
was
made
flesh
.
Here
Origen
doeth
declare
,
that
the
true
flesh
,
(
that
is
to
say
)
the
true
nature
of
man
,
which
Christ
being
the
Word
tooke
vnto
him
,
to
bee
one
maner
of
flesh
,
and
an
other
thing
to
bee
his
figuratiue
and
symbolical
body
,
with
which
words
he
calleth
the
Sacrament
.
To
this
purpose
serue
the
wordes
that
he
writeth
Contra
Celsum
lib.
8.
Leuiticus
Homil.
7.
Vnlesse
ye
eat
my
flesh
and
drinke
my
blood
,
this
letter
slayeth
.
Seeing
then
the
Authors
euery
where
referre
these
wordes
to
the
sacrament
;
and
Origen
commandeth
so
much
to
flee
the
letter
,
as
to
say
that
it
killeth
:
Who
seeth
not
,
that
Christes
flesh
is
in
the
sacrament
one
way
to
bee
vnderstood
,
and
another
according
to
the
letter
,
and
in
proper
speech
?
Epiphanius
in
Anchor●to
is
of
the
same
opinion
,
This
is
mine
,
&c.
And
we
see
that
it
is
not
equal
,
nor
like
,
neither
to
the
Image
that
is
in
flesh
,
nor
to
his
inuisible
Godhead
,
nor
to
the
features
of
his
members
:
for
this
is
of
a
round
fashion
and
without
sence
,
as
much
as
to
the
power
of
it selfe
appertaineth
.
And
therefore
his
will
was
to
speake
by
grace
,
This
is
mine
,
&c.
And
euery
man
beleeueth
his
saying
:
for
he
that
beleeueth
not
that
he
is
true
as
he
hath
said
,
hee
is
fallen
from
grace
and
health
.
But
that
which
we
haue
heard
wee
beleeue
that
it
is
his
:
for
we
know
that
our
Lord
is
altogether
sence
,
all
indued
with
sence
,
all
God
,
all
moouing
,
all
working
,
all
light
,
all
incomprehensible
;
but
yet
he
,
that
hath
giuen
vs
this
with
grace
.
Epiphanius
doeth
in
this
place
endeuour
himselfe
to
proue
,
that
man
being
made
after
the
Image
of
God
,
hath
in
deed
the
Image
of
God
,
not
according
to
the
proper
nature
of
diuinitie
,
but
after
grace
;
and
vseth
the
similitude
taken
of
the
Sacrament
of
Thankesgiuing
,
the
which
according
to
the
proper
nature
of
a
body
,
he
denieth
it
to
be
the
body
of
Christ
,
since
it
hath
neither
the
forme
of
a
true
body
,
and
lacketh
feeling
and
mouing
,
and
yet
it
is
verily
beleeued
to
be
his
body
by
grace
.
Vnlesse
you
eate
of
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
you
shall
not
haue
life
in
you
:
Because
certaine
,
for
that
they
did
not
yet
beleeue
,
nor
could
vnderstand
,
went
backe
,
for
that
it
seemed
to
them
an
horrible
and
hainous
thing
to
feed
vpon
mans
flesh
,
thinking
hee
had
spoken
this
after
that
sort
,
as
though
they
should
haue
bene
taught
to
haue
eaten
his
flesh
sod
,
or
rosted
,
and
cut
in
pieces
:
whereas
the
flesh
of
his
person
,
if
it
should
bee
deuided
into
morsels
,
could
not
haue
bene
sufficient
for
all
mankinde
,
which
being
once
spent
,
Religion
should
seeme
to
perish
,
which
should
not
haue
afterward
a
sacrifice
remaining
any
longer
.
But
in
such
like
thoughts
flesh
and
blood
profiteth
nothing
,
because
as
the
Master
himselfe
hath
expounded
,
These
words
be
Spirit
and
life
:
neither
doth
the
carnall
sense
pearse
the
vnderstanding
of
so
great
a
depth
,
vnlesse
Faith
be
added
too
.
The
Bread
is
food
,
the
Blood
is
life
,
the
Flesh
substance
,
the
Body
the
Church
.
A
body
,
because
of
the
agreeing
of
members
in
one
;
Bread
,
for
the
conformitie
of
nourishment
;
Blood
,
for
the
effect
of
life
giuen
;
Flesh
,
for
the
propertie
of
the
humanitie
taken
.
Also
hee
sayth
,
This
common
bread
beeing
changed
into
flesh
and
blood
,
doeth
procure
life
and
encrease
to
the
bodies
,
and
therefore
by
the
accustomed
effect
of
things
,
the
weakenesse
of
our
faith
is
aided
,
and
taught
by
a
sensible
argument
,
that
the
effect
of
eternall
life
is
in
the
visible
Sacraments
,
and
that
we
be
knit
to
Christ
not
so
much
by
corporall
,
as
by
spirituall
passage
.
Also
this
bread
which
hee
reached
to
his
disciples
,
beeing
changed
,
not
in
forme
but
in
nature
,
by
the
omnipotencie
of
the
Word
is
made
flesh
;
and
euen
as
in
the
person
of
Christ
the
humanitie
was
seene
and
the
diuinitie
hid
,
so
into
the
visible
Sacrament
vnspeakeably
doeth
the
diuine
substance
powre
it selfe
.
Also
the
Master
truely
of
this
Institution
sayd
,
that
Vnlesse
wee
should
eate
and
drinke
his
blood
,
we
should
not
haue
life
in
vs
:
instructing
vs
by
a
spirituall
lesson
,
and
opening
our
vnderstanding
to
so
hidden
a
matter
,
that
wee
should
knowe
that
our
eating
is
an
abiding
in
him
,
and
our
drinke
as
it
were
a
certaine
incorporation
,
by
submitting
our
seruice
,
and
ioyning
our
willes
,
and
vniting
our
affections
.
Also
hee
sayth
,
Among
the
guests
of
the
Lords
table
the
natural
man
is
not
admitted
;
whatsoeuer
flesh
and
blood
doeth
appoint
is
shut
out
from
this
company
,
it
sauoureth
nothing
,
it
profiteth
nothing
,
whatsoeuer
the
finenes
of
the
sence
of
man
doth
goe
about
.
Cyprian
hath
these
and
many
other
places
to
the
same
purpose
.
The
very
words
of
Cyprian
doe
sufficiently
declare
that
which
belongeth
to
our
purpose
:
How
the
Letter
is
not
to
bee
followed
in
these
things
which
be
spoken
of
this
mysterie
;
how
the
vnderstanding
of
the
Flesh
is
vtterly
to
be
shunned
,
and
all
things
to
be
referred
to
a
spiritual
sense
:
That
there
is
the
presence
of
the
diuine
power
in
this
Bread
,
the
effect
of
euerlasting
life
,
and
that
the
diuine
substance
is
powred
thereinto
;
that
the
words
are
spirit
and
life
,
that
a
spirituall
lesson
is
giuen
;
that
this
Body
,
this
Blood
and
Flesh
,
this
substance
of
body
,
ought
not
to
be
taken
after
a
common
sort
,
nor
as
mans
reason
doth
appoint
,
but
to
be
named
,
thought
of
,
beleeued
for
certaine
excellent
effects
,
powers
and
properties
ioyned
thereto
,
which
be
euen
within
the
body
and
blood
of
Christ
by
nature
;
namely
,
that
it
doeth
both
feede
and
reuiue
our
soules
,
and
prepareth
our
bodies
to
resurrection
and
immortalitie
.
Vnlesse
you
eat
the
flesh
of
the
Sonne
of
man
,
&c.
For
so
he
writeth
in
his
4.
booke
vpon
the
14.
Chap.
of
Iohn
:
Where
after
he
had
spoken
somewhat
of
them
that
did
say
,
How
can
this
man
giue
his
flesh
to
be
eaten
?
hee
addeth
these
words
;
Therefore
they
ought
first
to
haue
set
the
rootes
of
faith
in
their
minde
,
and
then
to
seeke
for
those
things
that
are
to
be
sought
for
of
man
:
but
they
,
before
they
would
beleeue
,
did
seeke
importunately
.
For
this
cause
therefore
,
the
Lord
did
not
open
,
how
it
might
be
,
but
exhorteth
to
seeke
it
by
faith
.
So
to
his
disciples
that
beleeued
,
he
gaue
the
pieces
of
bread
,
saying
,
Take
ye
,
and
eate
ye
,
this
is
my
body
.
The
cup
also
in
like
maner
he
caried
about
,
saying
,
Drinke
yee
all
of
this
:
This
is
the
cup
of
my
blood
,
which
shall
be
shed
for
many
for
the
remission
of
sins
.
Thou
seest
manifestly
,
that
by
no
meanes
he
would
declare
the
maner
of
the
mysterie
to
them
that
sought
it
without
faith
:
but
to
them
that
did
beleeue
,
and
did
not
seeke
it
,
he
plainely
declared
it
.
Likewise
in
cap.
21.
This
is
a
hardsaying
,
thus
he
saith
:
And
such
as
want
sharpenesse
of
wit
,
are
wont
to
abhorre
knowledge
,
which
should
be
sought
with
great
study
,
and
much
labour
:
but
yet
the
spirituall
man
accustomed
to
the
Lords
doctrine
,
as
to
great
dainties
,
doth
continually
sing
,
How
sweet
be
thy
words
vnto
my
throat
!
yea
aboue
hony
to
my
mouth
.
But
the
naturall
Iew
doeth
thinke
this
spirituall
mysterie
full
of
foolishnesse
;
and
where
by
the
Lords
words
he
is
stirred
to
an
higher
vnderstanding
of
things
,
yet
he
falleth
still
to
his
accustomed
madnesse
.
Likewise
in
his
cap.
22.
expounding
these
words
,
Doeth
this
offend
you
?
Verely
,
verely
,
I
say
vnto
you
,
vnlesse
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
you
shall
not
haue
life
in
you
,
they
thought
Christ
had
called
them
to
the
cruel
maners
of
beasts
,
and
stirred
them
to
eate
the
rawe
flesh
of
a
man
,
and
to
drinke
blood
,
which
be
euen
horrible
to
heare
.
For
they
had
not
yet
knowen
the
maner
of
this
mysterie
,
and
the
godly
ministration
thereof
.
Also
in
the
24.
chapter
.
By
these
and
many
other
places
in
Cyrillus
,
we
be
lift
vp
from
the
letter
to
the
spirite
,
from
the
sence
of
the
naturall
man
,
to
a
more
hie
vnderstanding
of
a
spirituall
mysterie
.
It
must
not
be
thought
here
,
that
we
eate
the
rawe
flesh
of
a
man
,
or
drinke
his
blood
,
but
that
the
words
bee
spirituall
,
and
spiritually
to
bee
vnderstood
,
that
they
be
termed
flesh
and
blood
,
but
ought
to
be
vnderstood
of
spirit
and
life
,
that
is
to
say
,
of
the
vertue
of
the
Lords
flesh
that
giueth
life
:
And
therfore
saide
hee
that
the
power
of
life
was
put
into
the
outward
signes
,
Iohn
lib.
11.
cap.
26.
doth
expound
somewhat
more
plainely
,
how
wee
be
coupled
corporally
both
with
Christ
and
with
our selues
,
and
that
by
the
partaking
of
the
sacrament
,
although
we
be
seuered
both
in
body
and
soule
.
It
must
be
considered
,
saith
he
,
whether
to
the
vnitie
of
consent
and
will
wee
may
also
finde
a
naturall
vnity
,
by
which
we
shall
be
lincked
among
our selues
,
and
we
all
vnto
God
.
For
peraduenture
we
are
ioyned
also
with
corporall
vnion
,
although
we
be
seuered
one
from
another
,
that
ech
one
apart
hath
his
being
and
distance
of
place
.
For
although
Peter
and
Paul
be
one
by
vnity
in
Christ
,
yet
Peter
is
not
Paul
.
Afterward
within
few
words
hee
thus
concludeth
;
The
originall
therefore
,
and
the
way
whereby
wee
bee
partakers
of
the
holy
Ghost
,
and
vnited
to
God
,
is
the
mysterie
of
Christ
,
for
we
bee
all
sanctified
in
him
.
Therefore
,
that
hee
might
vnite
vs
one
to
another
,
and
euery
one
to
God
,
although
we
bee
seuered
both
in
body
and
soule
,
yet
hath
hee
found
a
way
agreeable
to
the
counsell
of
his
Father
,
and
to
his
owne
wisedome
.
For
hee
blessing
those
as
beleeue
,
with
his
body
,
through
the
mysticall
communion
doeth
make
vs
both
with
himselfe
,
and
also
among
our selues
,
one
body
.
It
is
plaine
that
Cyrillus
spake
not
of
the
same
kind
of
body
,
when
he
saith
,
Although
they
bee
seuered
in
body
and
soule
,
yet
they
which
beleeue
,
through
the
body
of
Christ
,
and
by
the
mysticall
communion
be
made
one
body
with
Christ
,
and
betweene
themselues
.
For
euen
as
the
faithfull
,
being
ioyned
in
that
spirituall
body
,
are
one
body
,
although
their
proper
bodies
remaine
seuered
:
Euen
so
also
wee
being
ioyned
with
Christ
in
that
spirituall
body
,
are
made
one
body
with
him
,
although
his
owne
proper
body
bee
farre
distant
from
our
bodies
.
Let
vs
adde
one
place
more
taken
out
of
this
Father
,
Ad
Euoptium
Anath.
11.
where
he
speaketh
thus
of
Nestorius
.
Doeth
not
he
pronounce
this
mysterie
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
a
deuouring
of
mans
flesh
,
and
violently
driue
the
mindes
of
the
faithfull
,
without
conscience
,
into
false
interpretations
,
and
with
mans
inuentions
take
those
things
in
hand
,
which
are
receiued
by
an
onely
pure
,
and
vnsearchable
faith
?
Cyrillus
doth
in
this
place
obiect
against
Nestorius
,
That
to
maintaine
this
error
,
he
did
speake
too
grosly
of
the
Sacrament
,
as
though
the
faithfull
doe
properly
therein
eate
mans
flesh
,
which
by
the
Greeke
word
hee
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
But
such
kind
of
thoughts
hee
termeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
as
Budaeus
doeth
interpret
it
,
counterfeite
,
not
right
,
not
sincere
:
For
so
much
as
here
is
no
place
for
such
kinde
of
worldly
and
common
imaginations
.
We
ought
to
thinke
the
like
of
Theophylactus
,
who
although
in
some
place
he
may
seeme
to
haue
followed
a
more
grosse
opinion
,
as
vpon
Matthew
the
26.
Chapter
,
whose
words
wee
haue
aboue
rehearsed
,
wherein
he
seemeth
to
denie
,
that
the
bread
of
the
Sacrament
of
thankesgiuing
,
is
a
figure
of
the
Lords
body
,
but
the
very
body
indeede
;
yet
when
he
saith
,
It
is
no
figure
,
he
meaneth
that
it
is
not
onely
a
figure
,
as
in
another
place
,
where
vpon
Marke
and
Iohn
it
is
read
:
for
else
hee
should
haue
repugned
against
all
the
olde
Writers
(
and
that
is
not
likely
)
who
throughout
,
terme
this
Sacrament
a
figure
,
an
image
,
a
signe
and
patterne
.
Besides
,
in
that
he
said
it
was
the
body
in
very
deede
,
his
meaning
was
not
to
haue
it
taken
after
a
worldly
and
common
sort
,
as
it
shall
manifestly
appeare
by
those
things
that
follow
:
for
he
writing
vpon
these
words
in
the
sixt
Chapter
of
Iohn
,
The
Iewes
therefore
did
striue
among
themselues
,
saying
,
How
can
this
man
giue
vs
his
flesh
to
eate
?
saith
thus
:
It
behoueth
vs
therefore
,
after
that
wee
heare
,
vnlesse
yee
eate
the
flesh
of
the
Sonne
of
man
,
yee
shall
haue
no
life
,
in
taking
the
heauenly
mysteries
to
keepe
stedfast
and
vnwauering
faith
,
and
not
to
be
inquisitiue
how
.
For
the
naturall
man
,
that
is
,
hee
that
followeth
mans
carnall
and
naturall
thoughts
,
is
not
apt
to
conceiue
such
matters
as
bee
aboue
nature
and
spirituall
,
and
euen
so
he
doth
not
vnderstand
the
spirituall
eating
of
the
Lords
flesh
,
whereof
who
so
bee
not
partakers
,
shall
not
bee
partakers
of
euerlasting
life
.
And
by
and
by
hee
expoundeth
thus
these
words
,
Hee
that
eateth
my
flesh
,
&c.
In
this
place
we
learne
the
Sacrament
of
the
communion
.
For
he
that
eateth
and
drinketh
the
Lords
flesh
and
blood
,
abideth
in
the
Lord
himselfe
,
and
the
Lord
in
him
:
for
there
is
a
new
mixture
made
,
and
aboue
reason
,
so
that
God
is
in
vs
,
and
wee
in
God
.
Here
the
Author
teacheth
,
that
faith
must
be
had
in
the
mysteries
,
and
not
to
be
inquisitiue
how
:
and
therewithall
he
remoueth
apart
mans
carnall
or
naturall
thoughts
,
and
requireth
onely
a
spirituall
meaning
,
and
commendeth
a
more
hie
maner
of
eating
.
For
he
addeth
not
long
after
vpon
these
words
,
This
is
a
hard
saying
,
who
can
heare
him
?
&c.
But
see
their
folly
;
For
their
duetie
had
been
,
to
haue
asked
,
and
learned
those
things
whereof
they
were
ignorant
.
But
they
drew
backe
,
and
did
expound
nothing
spiritually
,
but
all
things
as
they
outwardly
appeared
.
For
in
as
much
as
they
heard
of
flesh
,
they
thought
he
would
compell
them
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
deuourers
of
flesh
and
blood
.
But
because
we
vnderstand
it
spiritually
,
neither
wee
bee
deuourers
of
flesh
,
and
yet
be
we
sanctified
by
such
meate
.
By
and
by
also
expounding
this
,
It
is
spirit
that
quickeneth
,
thus
he
writeth
:
Because
,
as
we
haue
often
sayd
,
they
that
carnally
expounded
such
things
as
Christ
spake
,
were
offended
:
he
sayth
,
When
those
things
that
I
speake
are
spiritually
vnderstood
,
that
onely
bringeth
profit
:
but
the
flesh
,
that
is
to
say
,
to
expound
them
carnally
,
profiteth
nothing
,
but
is
occasion
of
offence
.
So
therefore
such
as
heard
carnally
those
things
that
Christ
spake
,
were
offended
.
He
addeth
therefore
,
The
words
which
I
speake
are
spirit
,
that
is
to
say
,
they
be
spirituall
,
and
life
,
(
hauing
nothing
that
is
carnall
)
and
bringing
euerlasting
life
.
Let
vs
adde
hereunto
those
things
which
he
writeth
vpon
Marke
14.
cap.
1.
For
the
bread
is
not
onely
a
figure
,
and
a
certaine
patterne
of
the
Lords
body
,
but
it
is
turned
into
the
very
body
of
Christ
.
For
the
Lord
sayth
,
The
bread
which
I
will
giue
,
is
my
flesh
.
And
againe
,
Vnlesse
ye
eate
the
flesh
of
the
Sonne
of
man
,
&c.
And
how
,
saith
he
,
is
not
the
flesh
seene
?
O
man
,
this
is
done
for
our
infirmitie
.
For
since
the
bread
and
wine
bee
of
those
things
which
we
be
acquainted
withall
,
we
abhorre
them
not
:
but
if
wee
should
see
blood
and
flesh
set
before
vs
,
we
could
not
abide
it
,
but
should
vtterly
abhorre
it
.
Therefore
God
of
his
mercie
fauouring
our
frailtie
,
retaineth
still
the
forme
of
bread
and
wine
,
but
he
altereth
the
element
into
the
power
of
flesh
and
blood
.
By
all
these
places
it
is
most
certaine
,
that
Theophylactus
followed
the
steps
of
the
ancient
fathers
,
set
aside
all
carnall
imaginations
in
this
Sacrament
,
&
called
vs
to
such
as
be
hie
and
spirituall
,
that
it
is
not
only
a
figure
of
the
Lords
bodie
,
but
rather
is
verely
his
body
,
&
yet
they
that
be
partakers
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
flesh
eaters
:
And
he
addeth
the
cause
,
for
that
we
vnderstand
it
not
carnally
but
spiritually
,
that
is
to
say
,
that
they
remaine
the
formes
of
bread
and
wine
,
but
yet
do
passe
into
the
power
of
the
Lords
flesh
and
blood
,
and
,
as
he
tearmed
it
,
be
transelemented
,
in
which
tearme
there
is
no
cause
why
we
should
faine
to
our selfe
any
Popish
Transubstantiation
as
they
cal
it
.
Ambrose
,
Emissenus
and
others
make
mention
,
as
before
we
haue
repeated
:
for
otherwayes
wee
cannot
be
transelemented
into
Christ
.
And
no
maruell
that
Theophylactus
so
tearmed
it
,
since
Chrysostom
himselfe
vpon
the
sixt
chap.
of
Iohn
,
homilia
45.
vseth
these
wordes
:
Damascenus
is
yet
vnspoken
of
,
whom
the
aduersaries
vse
as
it
were
a
chief
champion
:
but
in
case
they
would
not
snatchingly
picke
out
such
sentences
as
serue
the
humor
of
their
affections
,
but
marke
well
the
through
drift
of
his
writing
;
he
helpeth
not
so
much
their
cause
as
he
doth
ouerthrow
it
.
Albeit
(
that
I
may
frankely
admonish
the
reader
and
vtter
mine
opinion
)
he
is
but
a
very
slippery
and
an
vncertain
author
in
expounding
of
this
mysterie
,
and
none
,
I
dare
say
,
among
the
olde
writers
,
shall
be
found
,
that
hath
reasoned
of
this
matter
so
obscurely
and
doubtfully
.
Truely
I
gather
by
him
,
that
when
hee
had
determined
to
write
a
breuiat
of
the
true
faith
,
hee
would
neither
leaue
this
sacrament
vnspoken
of
,
nor
yet
wist
how
to
intreate
of
it
plainely
enough
:
The
which
of
his
owne
words
the
indifferent
reader
shall
easily
iudge
.
De
fide
orthod.
lib.
4.
cap.
14.
of
Christ
in
this
wise
:
It
behooued
,
not
onely
that
the
first
fruits
of
our
nature
should
come
into
the
partaking
of
a
better
,
but
that
all
persons
,
as
many
as
would
,
should
both
be
borne
by
a
second
natiuitie
,
and
nourished
with
a
new
meat
,
meet
for
that
natiuity
,
and
so
preuent
the
measure
of
perfection
.
And
a
litle
after
:
And
because
he
is
a
spirituall
Adam
,
it
behoued
the
natiuitie
also
to
be
spirituall
,
and
likewise
the
meate
.
For
since
wee
haue
a
double
and
compound
nature
,
it
is
fitte
that
the
natiuitie
bee
also
double
,
and
the
food
likewise
compound
.
The
natiuitie
therefore
is
giuen
vs
by
water
and
spirit
,
I
meane
by
holy
Baptisme
:
but
the
meate
is
our
Lord
himselfe
Iesus
Christ
,
which
came
downe
from
heauen
.
Then
after
alleaging
the
wordes
of
the
Lords
Supper
,
and
proofes
of
what
force
the
word
is
,
he
addeth
:
Euen
as
all
things
whatsoeuer
God
had
made
,
he
hath
made
them
by
the
working
of
the
holy
Ghost
:
so
now
also
the
same
force
of
the
holy
Ghost
bringeth
to
passe
those
things
that
be
aboue
nature
,
the
which
no
thing
can
comprehend
but
onely
faith
.
And
a
little
after
:
But
bread
and
wine
bee
taken
:
For
God
knoweth
mans
weakenes
:
For
commonly
those
things
which
it
is
not
acquainted
with
,
it
shunneth
with
loathsomnesse
.
Therfore
he
humbled
himselfe
after
his
wonted
maner
,
and
bringeth
to
passe
by
the
accustomed
things
of
nature
,
such
things
as
bee
aboue
nature
.
And
euen
as
in
Baptisme
,
because
it
is
the
maner
of
men
to
bee
washed
with
water
,
and
anointed
with
oyle
,
he
coupled
with
oile
and
water
the
grace
of
the
holy
Ghost
,
and
made
it
to
be
the
washing
of
regeneration
:
After
the
same
sort
,
because
men
are
wont
to
eate
bread
and
drinke
wine
and
water
,
he
coupled
therewithall
his
Diuinitie
,
and
made
them
his
body
and
blood
,
that
by
matters
vsuall
and
agreeable
to
nature
,
we
may
be
caried
to
those
things
which
passe
nature
.
Hitherto
hee
seemed
to
agree
with
the
rest
;
for
such
as
the
second
natiuitie
is
,
such
,
saith
he
,
is
the
meate
:
He
termeth
the
natiuitie
spirituall
,
likewise
also
the
meat
:
The
natiuitie
to
be
double
,
through
water
and
the
holy
Ghost
,
the
meat
also
double
:
but
how
it
is
double
hee
alleageth
not
forthwith
,
as
hee
did
in
the
natiuity
,
but
the
meate
,
saith
he
,
is
the
very
bread
of
life
which
came
downe
from
heauen
:
yet
after
a
few
wordes
he
declareth
howe
it
is
done
,
saying
,
As
the
water
is
coupled
with
the
grace
of
the
holy
Ghost
,
and
is
made
the
washing
of
regeneration
:
so
is
the
diuinitie
coupled
with
the
bread
,
and
is
made
the
body
&
blood
of
the
Lord
.
And
this
hee
affirmeth
to
be
the
working
of
the
holy
Ghost
,
and
that
the
bread
and
wine
be
taken
for
mans
infirmitie
,
and
by
matters
vsual
to
nature
,
those
things
bee
wrought
that
passe
nature
,
which
onely
faith
can
comprehend
.
None
of
these
things
be
contrary
to
the
opinion
of
the
other
Fathers
:
but
those
things
that
follow
be
not
so
.
It
is
verely
his
body
,
saith
he
,
that
is
knit
with
the
diuinitie
,
that
body
taken
of
the
holy
Virgin
.
This
before
him
no
man
had
said
.
If
his
meaning
be
of
the
proper
body
,
the
authoritie
of
the
Fathers
that
were
before
him
cryeth
out
against
him
,
which
plainely
affirme
that
body
to
be
taken
from
the
earth
,
caried
aboue
the
starres
,
and
not
to
be
here
:
who
also
with
manifest
difference
doe
separate
that
body
from
the
sacrament
of
the
bodie
,
vnlesse
peraduenture
we
may
so
interprete
it
,
as
that
saying
of
Augustine
,
The
same
body
,
and
not
the
same
body
:
the
same
by
grace
and
power
,
and
not
the
same
according
to
the
proper
maner
of
a
body
:
the
which
it
may
seeme
that
this
Authors
meaning
was
when
he
writ
this
.
For
by
and
by
there
followeth
:
Not
that
the
body
that
was
taken
of
the
Virgin
,
should
come
down
from
heauen
,
but
that
the
very
bread
and
wine
is
chaunged
into
the
body
and
blood
of
the
Lord
.
By
which
woords
hee
himselfe
testifieth
,
that
this
body
which
is
receiued
in
the
Sacrament
,
is
to
bee
vnderstood
one
way
,
and
that
body
which
was
taken
,
which
hee
denieth
to
come
downe
from
heauen
,
another
way
.
For
if
it
abide
in
heauen
without
comming
downe
hither
;
and
if
bread
be
made
of
the
very
same
body
that
was
taken
;
sure
the
bread
must
be
in
heauen
,
and
the
faithfull
shall
here
receiue
neither
the
bread
nor
yet
the
body
,
which
thing
no
man
in
his
right
wits
can
affirme
.
But
if
wee
leaue
the
body
that
was
taken
in
his
place
in
heauen
,
as
our
faith
doth
require
,
and
say
notwithstanding
that
the
same
is
present
in
the
sacrament
by
grace
and
power
,
as
the
rest
of
the
Fathers
do
pronounce
,
and
therefore
this
bread
may
be
called
and
beleeued
for
the
naturall
propertie
of
a
body
that
is
coupled
with
it
,
to
be
the
body
of
Christ
,
not
properly
as
that
body
that
he
tooke
vpon
him
,
but
after
a
spirituall
sort
,
as
the
sacrament
of
that
body
;
the
matter
is
not
intricate
,
but
plainely
opened
,
neither
shall
there
bee
any
neede
to
frame
crooked
mazes
that
be
cleane
contrary
to
our
faith
,
or
to
knit
vaine
ropes
of
sand
,
or
to
shun
the
similitudes
that
the
former
Fathers
vsed
,
and
to
inuent
other
similitudes
grosse
and
strange
from
mysteries
,
as
Damascenus
doth
in
this
place
.
For
euen
as
(
saith
hee
)
the
bread
in
eating
,
and
the
wine
and
water
in
drinking
,
are
naturally
turned
into
the
body
and
blood
of
him
that
eateth
and
drinketh
them
,
and
be
made
another
body
,
then
that
they
had
before
:
so
the
Shewe
bread
,
and
the
wine
and
water
by
inuocation
and
comming
of
the
holy
Ghost
,
bee
changed
aboue
the
law
of
nature
,
into
the
body
and
blood
of
Christ
,
and
be
not
two
but
one
and
the
same
.
What
other
thing
doeth
hee
by
this
similitude
,
but
open
a
way
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
the
eating
of
mans
flesh
,
which
thing
Cyrillus
,
Theophylactus
and
other
Fathers
do
detest
?
How
much
better
haue
Cyprian
,
Ambrose
,
Epiphanius
,
Emissenus
,
and
other
said
,
which
affirme
a
like
change
in
the
sacrament
of
thankesgiuing
,
as
that
which
is
made
in
Baptisme
?
whereby
it
commeth
to
passe
,
that
the
signes
do
remaine
the
same
,
and
by
grace
they
get
to
themselues
a
new
substance
in
like
maner
,
as
one selfe
man
being
not
yet
regenerate
doeth
belong
to
the
olde
Adam
,
and
after
regeneration
becommeth
a
new
man
,
and
a
new
creature
,
not
by
a
fleshly
meane
,
which
agreeth
not
to
sacraments
,
but
after
a
spirituall
sort
.
But
Damascenus
forgetting
himselfe
,
who
had
before
affirmed
this
meate
to
be
spirituall
,
as
the
regeneration
in
Baptisme
;
now
teacheth
it
to
be
carnall
,
if
this
bread
must
passe
into
the
body
of
Christ
,
as
common
bread
doth
into
the
bodies
of
those
that
eate
it
:
whereby
it
happeneth
,
that
he
falleth
also
into
another
errour
:
for
he
denieth
this
bread
and
wine
to
bee
a
figure
.
This
bread
and
wine
(
saith
he
)
is
not
a
figure
of
the
body
and
blood
of
Christ
,
God
forbid
,
but
the
very
deified
body
of
the
Lord
.
And
no
marueile
it
is
that
he
denieth
this
,
if
he
be
in
opinion
that
this
bread
is
so
changed
as
common
bread
is
into
the
body
of
the
feeder
.
But
all
they
of
old
time
throughout
be
repugnant
:
and
surely
hee
iarreth
with
himselfe
:
for
after
those
wordes
cited
out
of
the
sixt
Chapter
of
Iohn
,
Vnlesse
yee
eate
the
flesh
of
the
Sonne
of
man
,
&c.
And
My
flesh
verely
,
&c.
by
and
by
he
bringeth
another
similitude
of
a
coale
,
farre
diuerse
from
the
former
.
A
coale
(
saith
he
)
is
not
simple
wood
,
but
coupled
with
fire
:
so
the
bread
of
communion
is
not
simple
bread
,
but
coupled
with
the
diuinitie
.
How
diuers
is
the
maner
of
these
two
similitudes
?
before
he
said
,
that
the
Shewbread
was
turned
into
the
body
of
Christ
,
beyond
nature
,
as
the
common
bread
is
naturally
changed
into
the
body
of
him
that
eateth
it
,
but
that
is
not
done
while
there
remaineth
bread
:
here
he
saith
,
that
the
bread
of
communion
is
not
simple
bread
,
but
bread
coupled
with
the
diuinitie
.
The
bread
therefore
remaineth
:
to
what
is
it
coupled
?
to
the
diuinitie
.
Where
is
then
that
grosse
transmutation
?
Againe
a
litle
after
:
This
is
that
pure
sacrifice
without
blood
,
which
God
hath
commanded
by
the
Prophet
should
be
offered
to
himselfe
,
from
the
rising
of
the
Sunne
,
to
the
going
downe
of
the
same
.
If
hee
speake
of
the
body
that
hee
tooke
vpon
him
,
how
is
it
without
blood
?
if
hee
speake
of
his
spirituall
body
and
blood
,
he
saith
trueth
.
Againe
he
saith
:
This
body
is
not
consumed
,
it
is
not
corrupted
,
nor
cast
into
the
draught
.
If
his
meaning
be
of
his
spirituall
and
better
substance
of
the
sacrament
,
wee
confesse
it
:
if
of
the
outward
signe
,
Origen
farre
better
learned
then
Damascenus
saith
,
As
touching
to
that
material
part
that
it
hath
,
it
goeth
into
the
belly
,
and
is
cast
into
the
draught
.
Damascenus
goeth
yet
further
and
saith
,
The
bread
is
the
first
fruites
of
the
bread
to
come
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
epiousios
doth
signifie
either
the
bread
to
come
,
that
is
of
the
world
to
come
,
or
els
that
which
is
taken
for
the
consecration
of
our
substance
.
But
whether
it
be
this
way
or
that
way
,
it
is
aptly
called
the
body
of
Christ
.
For
the
Lords
flesh
is
a
spirit
giuing
life
,
because
it
was
conceiued
of
a
quickening
spirit
.
For
that
which
is
borne
of
spirit
,
is
spirit
.
But
this
I
speake
not
,
to
take
away
the
nature
of
a
body
,
but
willing
to
shew
his
quickening
and
diuinitie
.
How
changeable
is
this
speach
?
sometime
one
and
the
selfe
bread
is
one
and
selfe
body
,
another
time
it
is
the
first
fruits
of
the
bread
to
come
:
otherwhile
flesh
:
at
another
time
spirit
:
At
last
,
about
the
end
he
saith
,
For
albeit
some
named
the
bread
and
wine
patternes
of
Christs
body
and
blood
,
as
that
holy
man
Basill
;
yet
after
the
sanctifying
they
called
it
not
so
,
but
before
the
sacrifice
was
sanctified
.
But
in
that
which
is
commonly
called
the
liturgie
of
Basill
,
it
is
plaine
otherwise
,
and
the
rest
of
the
Fathers
do
oftentimes
the
like
.
And
Damascenus
himselfe
shutteth
vp
his
oration
with
this
conclusion
:
And
they
be
called
the
patterns
of
things
to
come
,
not
because
they
be
not
verely
the
bodie
and
blood
of
Christ
,
but
because
now
by
them
we
be
made
partakers
of
the
diuinitie
of
Christ
,
and
then
shall
be
by
vnderstanding
,
by
sight
onely
.
What
shall
we
do
with
this
man
,
who
a
little
before
denied
that
they
were
called
patternes
after
sanctification
,
and
now
he
himselfe
doeth
plainely
call
them
patternes
after
sanctification
?
what
maner
inconstancie
is
this
?
This
is
not
a
teaching
of
mysteries
,
but
in
saying
somewhile
one
thing
,
and
another
while
another
,
it
is
to
wrap
all
things
in
blind
darkenesse
.
Truly
I
thinke
in
my
mind
,
that
Damascenus
knew
not
how
to
determine
this
matter
certainely
,
but
did
heape
together
hastily
and
confusedly
those
things
which
hee
had
read
,
and
which
were
written
wisely
of
the
olde
Fathers
,
and
when
hee
could
not
winde
himselfe
out
,
hee
floteth
to
and
fro
,
and
as
the
Grecians
terme
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
,
wafteth
with
his
wings
.
For
that
hee
was
perswaded
that
there
should
be
a
carnall
(
as
they
terme
it
)
transubstantiation
,
that
is
not
likely
,
since
that
the
very
Greeke
Church
vnto
this
present
day
hath
not
admitted
that
opinion
.
And
indeede
no
marueile
,
if
in
this
mysterie
he
saw
the
lesse
,
or
had
no
sound
opinion
,
if
those
things
be
true
which
be
reported
of
him
in
his
life
,
that
after
hee
was
made
a
Monke
hee
fondly
became
a
basketseller
in
the
market
place
,
that
he
fained
foolish
miracles
,
that
he
was
a
superstitious
worshipper
of
Images
,
and
a
most
earnest
maintainer
of
the
same
.
The
authoritie
of
them
of
old
time
ought
to
bee
of
more
credit
with
vs
,
whose
iudgement
commended
to
vs
with
learning
and
vnfained
godlinesse
,
is
of
much
more
weight
:
who
for
the
vnderstanding
of
this
so
great
a
mystery
,
exclude
all
sence
of
the
flesh
,
and
cal
vs
backe
to
a
spirituall
maner
of
vnderstanding
.
Wherefore
wisely
and
learnedly
doth
Bertram
,
which
was
no
long
time
after
,
seeme
to
haue
obserued
this
distinction
in
the
ancient
Fathers
,
and
agreeable
also
to
the
scriptures
,
and
to
haue
set
foorth
in
a
worke
of
his
,
though
not
long
,
yet
clearely
and
truely
,
what
ought
to
be
thought
of
this
controuersie
:
and
if
wee
gather
thereout
a
few
places
fit
for
our
purpose
,
it
shall
not
be
amisse
;
for
he
is
neither
a
very
new
Author
,
seeing
hee
liued
about
seuen
hundreth
yeeres
past
,
and
beside
,
he
was
no
lesse
famous
for
his
life
then
for
his
learning
.
With
many
arguments
hee
proueth
this
proposition
,
That
the
flesh
of
Christ
taken
of
the
Virgine
,
and
that
which
is
taken
in
the
sacrament
,
differ
one
from
another
.
For
he
writeth
in
this
maner
,
expounding
these
wordes
of
Ambrose
:
That
is
the
vndoubtedly
true
flesh
of
Christ
,
that
was
crucified
,
that
was
buried
.
Therefore
it
is
verely
a
sacrament
of
that
flesh
.
The
Lorde
Iesus
himselfe
cryeth
,
This
is
my
body
.
How
diligently
,
saith
Bertram
,
how
wisely
is
this
distinction
made
?
Of
the
flesh
of
Christ
which
was
crucified
,
which
was
buried
,
that
is
,
by
the
which
Christ
was
both
crucified
and
buried
,
he
saith
,
It
is
his
very
flesh
indeed
:
but
of
that
which
is
receiued
in
the
sacrament
,
he
saith
,
It
is
therefore
verily
the
sacrament
of
that
flesh
:
making
a
distinction
betweene
the
sacrament
of
his
flesh
,
and
the
trueth
of
his
flesh
,
in
that
he
said
,
That
in
the
trueth
of
his
flesh
which
he
tooke
of
the
Virgine
,
he
was
both
crucified
and
buried
,
and
therefore
said
that
the
mysterie
that
is
now
ministred
in
the
Church
,
is
verily
a
sacrament
of
that
flesh
wherein
he
was
crucified
:
manifestly
instructing
the
faithfull
,
that
that
flesh
in
which
Christ
was
crucified
and
buried
,
is
not
a
mysterie
,
but
the
trueth
of
nature
.
But
this
flesh
which
now
conteineth
in
a
mysterie
the
similitude
of
that
other
,
is
not
flesh
in
forme
,
but
in
Sacrament
:
so
that
in
forme
it
is
bread
,
in
sacrament
the
true
body
of
Christ
,
as
the
Lord
IESVS
himselfe
crieth
,
This
is
my
body
.
Whose
minde
that
we
may
the
better
vnderstand
,
it
is
to
be
marked
(
the
which
we
did
also
note
before
)
that
as
he
meaneth
the
body
of
Christ
two
maner
of
wayes
,
so
doth
he
alledge
also
two
maner
of
truethes
of
the
same
,
namely
the
one
trueth
properly
,
which
he
termeth
the
trueth
in
forme
,
and
the
trueth
of
nature
,
which
he
doth
attribute
to
the
flesh
that
was
crucified
and
buried
;
the
other
a
spirituall
trueth
,
which
he
termeth
the
true
body
in
the
sacrament
.
The
same
man
repeating
the
saying
of
Ambrose
,
The
food
then
is
not
corporall
but
spirituall
,
saith
:
Thou
mayest
not
therefore
bring
the
sense
of
the
flesh
:
for
according
to
that
,
there
is
nothing
here
determined
.
It
is
indeed
the
body
of
Christ
,
but
not
corporall
,
but
spirituall
:
It
is
the
blood
of
Christ
,
but
not
corporall
,
but
spirituall
.
There
is
nothing
therefore
to
be
vnderstood
corporally
,
but
spiritually
.
It
is
the
body
of
Christ
,
but
not
corporally
:
and
it
is
the
blood
of
Christ
,
but
not
corporally
.
Note
when
he
saith
,
Not
corporally
,
he
meaneth
not
properly
corporally
,
(
for
by
the
spirituall
eating
also
in
the
sacrament
we
are
corporally
annexed
with
Christ
,
as
Cyrillus
and
Hilarius
doe
witnes
,
)
but
mystically
,
not
properly
.
The
same
man
saith
of
the
same
Ambrose
a
little
after
:
He
hath
taught
vs
very
plainely
,
how
we
ought
to
vnderstand
the
mysterie
of
the
Body
and
Blood
of
Christ
.
For
after
he
had
said
that
our
Fathers
did
eate
spiritual
food
,
and
drinke
spirituall
drinke
,
when
as
for
all
that
there
is
no
man
that
doubteth
,
but
the
Manna
which
they
did
eate
,
and
the
water
which
they
did
drinke
,
were
corporall
;
he
applieth
it
to
the
mysterie
which
now
is
ministred
in
the
Church
,
defining
after
what
sort
it
is
the
body
of
Christ
.
For
in
that
he
saith
,
The
body
of
God
is
a
spirituall
body
,
Christ
vndoubtedly
is
God
,
and
that
body
which
he
tooke
of
the
Virgine
Mary
,
which
suffered
,
which
was
buried
,
which
rose
againe
,
was
vndoubtedly
a
true
body
,
the
same
that
continued
visible
,
and
able
to
be
felt
:
but
that
body
which
is
called
the
mysterie
of
God
,
is
not
corporall
but
spirituall
.
But
if
it
be
spirituall
,
then
is
it
not
visible
,
nor
able
to
be
felt
:
and
therefore
S.
Ambrose
addeth
,
saying
,
The
body
of
Christ
is
the
body
of
a
diuine
Spirit
.
But
a
diuine
spirit
is
nothing
that
is
corporall
,
nothing
that
is
corruptible
,
nothing
able
to
be
felt
.
But
this
body
which
is
solemnized
in
the
Church
,
as
touching
the
visible
forme
,
is
both
corruptible
and
to
be
felt
.
Soone
after
also
he
concludeth
vpon
the
words
of
Ambrose
,
in
this
wise
:
By
the
authoritie
of
this
great
learned
man
,
we
be
well
taught
,
that
there
is
a
great
difference
betweene
the
body
wherein
Christ
suffered
,
and
the
blood
which
he
shed
hanging
vpon
the
Crosse
out
of
his
side
,
and
this
body
which
in
the
mysterie
of
Christes
passion
is
daily
solemnized
of
the
faithfull
,
and
that
blood
also
which
is
receiued
in
the
mouth
of
the
faithfull
,
is
a
mysterie
of
that
blood
wherwith
the
whole
world
was
redeemed
.
Hee
confirmeth
that
also
by
the
authoritie
of
Hierom
,
and
after
rehearsall
of
this
place
,
The
blood
and
flesh
of
Christ
is
vnderstood
two
maner
of
wayes
;
either
that
spirituall
,
&c.
thus
he
concludeth
:
With
no
small
difference
hath
this
doctour
made
a
distinction
of
the
body
and
blood
of
Christ
.
For
in
that
he
saith
,
that
the
flesh
or
blood
which
are
daily
receiued
of
the
faithfull
are
spirituall
,
and
yet
that
the
flesh
that
was
crucified
,
and
the
blood
which
was
shed
with
the
souldiers
speare
,
are
not
said
to
be
spirituall
nor
diuine
;
he
doeth
manifestly
signifie
,
that
they
differ
as
much
one
from
another
,
as
do
spirituall
things
and
corporall
,
visible
and
inuisible
,
diuine
and
humane
,
and
that
those
things
which
differ
from
themselues
,
are
not
all
one
.
But
the
spirituall
flesh
which
is
receiued
in
the
mouth
of
the
faithfull
,
and
the
spirituall
blood
which
is
daily
giuen
to
the
faithfull
to
drinke
,
doe
differ
from
the
flesh
that
was
crucified
,
and
from
the
blood
that
was
shed
with
the
souldiers
speare
,
as
the
authoritie
of
this
man
doth
witnesse
.
Therefore
they
be
not
all
one
:
For
that
flesh
which
was
crucified
,
was
made
of
the
flesh
of
the
Virgin
,
framed
together
of
bones
and
sinewes
,
and
seuered
with
the
features
of
the
members
of
a
man
,
quickned
with
the
spirit
,
of
a
reasonable
soule
,
indued
with
reason
into
a
life
proper
to
it selfe
,
and
motions
agreeable
to
the
same
.
But
on
the
other
side
,
the
spirituall
flesh
which
feedeth
spiritually
the
people
that
doe
beleeue
,
after
the
forme
that
it
beareth
outwardly
,
is
made
of
the
graines
of
corne
,
by
the
handes
of
the
workeman
,
framed
together
of
no
sinewes
and
bones
,
seuered
with
no
varietie
of
members
,
quickened
with
no
reasonable
substance
,
nor
can
exercise
any
proper
motions
.
For
whatsoeuer
giueth
the
substance
of
life
,
it
is
of
a
spirituall
force
,
and
of
an
inuisible
working
,
and
of
a
diuine
power
.
Againe
,
of
the
wordes
of
Augustine
he
concludeth
in
this
maner
:
By
authoritie
of
this
doctour
intreating
of
the
Lords
wordes
of
the
sacrament
of
his
body
&
blood
we
be
manifestly
taught
,
that
those
wordes
of
the
Lord
be
to
be
vnderstood
spiritually
,
and
not
carnally
,
as
hee
himselfe
sayeth
,
The
words
which
I
speake
to
you
,
bee
spirit
and
life
,
Namely
the
words
of
eating
his
flesh
and
drinking
his
blood
:
for
he
spake
it
vpon
that
occasion
,
whereat
his
disciples
were
offended
.
Therefore
that
they
should
not
bee
offended
,
the
heauenly
Master
calleth
them
back
from
the
flesh
to
the
Spirit
,
and
from
a
corporall
sight
to
inuisible
vnderstanding
.
We
see
therefore
the
food
of
the
Lords
body
,
and
the
drinke
of
his
blood
,
are
after
a
sort
his
very
body
,
and
his
very
blood
,
namely
in
that
they
be
Spirit
and
life
.
Hee
addeth
againe
after
the
matter
proued
:
Therefore
we
see
,
that
there
is
a
great
difference
betweene
the
mysterie
of
the
body
&
blood
of
Christ
which
is
now
receiued
of
the
faithfull
in
the
Congregation
,
and
that
body
which
was
borne
of
the
Virgin
Mary
,
which
suffered
,
which
was
buried
,
which
rose
againe
,
which
ascended
into
heauen
,
which
sitteth
at
the
right
hand
of
the
Father
.
For
this
that
is
ministred
in
the
way
,
is
to
be
taken
spiritually
:
For
Faith
beleeueth
that
which
it
seeth
not
,
and
spiritually
feedeth
the
soule
,
and
doth
reioyce
the
heart
,
and
giueth
euerlasting
life
,
and
incorruption
,
while
that
is
not
minded
which
feedeth
the
body
,
which
is
crushed
with
teeth
,
which
is
broken
in
pieces
,
but
that
which
by
faith
is
spiritually
receiued
.
But
that
body
wherein
Christ
suffered
and
rose
againe
,
is
his
owne
proper
body
taken
of
the
Virgin
Maries
body
,
able
to
be
felt
and
seene
,
euen
after
his
resurrection
,
as
he
himselfe
said
to
his
disciples
,
Beholde
my
hands
and
my
feet
:
for
I
am
euen
he
,
handle
me
and
see
,
for
a
spirit
hath
not
flesh
and
bones
,
as
ye
see
me
haue
.
Bertram
writeth
many
things
to
this
purpose
:
but
let
it
suffice
that
wee
haue
touched
thus
much
.
Which
mans
exposition
,
and
manner
of
disputing
vpon
the
Sacrament
,
is
(
in
mine
opinion
)
diligently
to
be
wayed
and
imbraced
,
for
two
respects
:
First
,
because
hee
sticketh
to
the
authoritie
and
testimonie
not
onely
of
those
fathers
of
whom
he
hath
repeated
a
few
,
but
also
many
moe
,
I
might
say
of
all
the
most
auncient
:
Secondarily
,
because
that
where
the
credit
of
the
man
was
so
much
that
he
was
prouoked
to
write
by
a
most
famous
Prince
,
and
his
writing
published
abroad
,
and
in
sight
of
all
men
,
he
was
praised
of
many
,
reprehended
of
none
,
or
noted
of
any
one
spot
of
erronious
doctrine
,
whereby
it
came
to
passe
that
before
these
new
grosse
and
naturall
transubstantiation
makers
sprung
vp
,
the
doctrine
of
Bertram
touching
the
Sacrament
,
was
allowed
by
the
iudgement
of
euery
man
that
was
best
learned
:
Albeit
this
terme
of
transubstantiation
being
indeed
new
&
not
necessarie
,
yet
perhaps
might
haue
some
place
,
as
the
word
Trans-elementation
,
if
they
had
not
brought
in
another
change
of
the
substances
then
a
sacramentall
,
and
that
which
the
auncient
fathers
did
vnderstand
,
which
is
brought
to
passe
the
former
substance
remayning
still
.
But
they
not
satisfied
with
the
noueltie
of
the
terme
,
haue
inuented
a
monstrous
interpretation
.
For
they
appoint
the
very
proper
body
of
Christ
to
be
in
the
Sacrament
,
and
plucke
from
it
the
true
properties
of
a
mans
body
,
whereas
it
should
seeme
that
Aquinas
himselfe
was
not
ignorant
of
the
distinction
aboue
mentioned
.
3.
part
.
Sum.
q.
76.
art
3.
on
this
manner
:
Christ
is
whole
vnder
ech
peece
of
the
formes
of
Bread
and
Wine
,
not
onely
when
the
hoste
is
broken
,
but
also
when
it
remaineth
whole
:
neyther
is
there
distance
of
parts
one
from
another
,
as
the
eye
from
the
eye
,
or
the
eye
from
the
eare
,
or
the
head
from
the
feete
,
as
there
is
in
other
bodies
organicall
:
for
such
maner
of
distance
is
in
the
true
body
of
Christ
,
but
not
as
it
is
in
this
Sacrament
.
He
affirmeth
the
true
body
of
Christ
to
bee
one
,
which
is
organicall
,
and
hath
difference
of
members
,
which
also
hee
denyeth
to
bee
in
the
Sacrament
;
and
that
to
be
another
,
which
is
in
the
Sacrament
,
and
wanteth
varietie
of
members
:
which
thing
if
he
meant
of
the
spirituall
body
as
the
old
writers
did
speake
,
he
iudged
right
;
but
if
hee
meant
to
signifie
any
masse
of
flesh
without
forme
,
it
is
a
great
absurditie
,
and
contrarie
to
the
opinion
of
all
the
old
writers
.
lib
3.
Sentent
.
Dist.
3.
saith
thus
:
Christs
flesh
that
was
taken
,
is
neither
heauenly
,
nor
of
the
aire
,
nor
of
any
other
nature
then
of
such
as
all
mens
flesh
is
.
Since
therefore
the
manner
and
nature
of
the
flesh
of
Christ
is
common
with
the
flesh
of
other
men
,
as
Lombardus
saith
,
and
such
flesh
as
Aquinas
affirmeth
commeth
not
into
the
Sacrament
;
it
followeth
by
their
testimonie
,
that
these
two
kindes
of
flesh
differ
much
.
And
that
this
may
the
better
appeare
,
and
bee
laide
vp
in
memorie
,
I
thought
it
not
without
profit
to
adde
,
of
such
things
as
we
haue
spoken
of
before
,
a
certaine
distinction
which
the
Greekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
comparison
.
1
The
proper
bodie
of
Christ
,
hath
the
naturall
forme
of
a
mans
body
:
The
mysticall
bodie
hath
not
.
2
The
proper
body
hath
a
head
,
breast
,
members
seuered
:
The
mysticall
hath
not
.
3
The
proper
body
hath
bones
,
vaines
,
&
sinewes
:
The
mystical
hath
not
.
4
That
may
bee
seene
and
touched
:
This
can
neither
be
seene
nor
touched
.
5
That
is
indued
with
the
true
sences
of
a
body
:
This
is
without
sence
,
as
Epiphanius
saith
.
6
That
is
organicall
:
This
is
not
.
7
That
is
no
figure
:
This
is
a
figure
of
his
proper
body
.
8
That
is
not
in
mysterie
:
This
is
in
mysterie
.
9
That
,
of
his
owne
nature
,
is
humane
and
bodily
:
This
is
heauenly
,
diuine
,
and
spirituall
.
10
The
matter
of
that
is
not
subiect
to
corruption
:
The
materiall
part
of
this
is
bread
,
and
is
corrupted
.
11
No
man
may
eate
that
by
it selfe
:
This
,
both
a
man
may
and
ought
to
eate
.
12
That
is
contained
in
one
place
:
This
,
wheresoeuer
the
Sacrament
is
ministred
,
is
present
;
but
not
as
in
a
place
.
13
That
is
not
a
Sacrament
of
another
body
:
This
is
a
Sacrament
of
another
body
.
14
That
being
taken
of
the
virgin
Maries
bodie
,
was
once
create
:
This
is
not
taken
of
the
Virgin
,
but
daylie
by
the
mysticall
benediction
is
create
potentiallie
,
by
the
testimonie
of
Augustin
and
Cyprian
.
15
That
is
a
naturall
body
:
This
is
aboue
nature
.
16
Finally
,
that
is
simply
:
This
is
after
a
sort
.
17
That
properly
&
perfectly
:
This
is
a
bodie
vnproperly
.
Hitherto
wee
haue
spoken
of
the
difference
which
the
auncient
Fathers
haue
godly
and
diligently
obserued
,
betweene
Christs
proper
bodie
,
and
the
Sacrament
of
the
same
bodie
.
In
the
which
although
many
things
haue
beene
spoken
,
which
doe
not
only
declare
that
there
is
a
difference
(
which
in
this
place
we
meant
to
doe
)
but
also
doe
admonish
vs
withall
,
what
manner
of
bodie
that
is
in
the
sacrament
:
Yet
because
wee
haue
not
hitherto
so
fully
expressed
this
point
,
as
the
weightines
of
the
matter
requireth
,
We
haue
thought
good
from
hence-forward
to
intreate
of
this
part
more
fullie
;
Namely
,
in
what
sort
this
Sacrament
is
the
Lords
bodie
,
and
wherefore
our
Lord
himselfe
at
the
first
,
as
the
Euangelists
make
mention
,
afterward
Paul
the
Apostle
,
lastly
all
they
of
old
time
,
following
the
authoritie
of
them
,
haue
left
in
writing
that
it
is
so
called
,
and
is
so
indeed
;
not
that
this
manner
which
is
a
spirituall
and
hid
thing
,
can
be
found
out
by
mans
reason
,
or
that
wee
goe
about
to
search
out
curiously
such
things
as
bee
forbidden
and
denyed
,
but
that
all
mans
inuentions
set
apart
,
we
may
follow
those
things
that
haue
bene
left
vs
by
the
authoritie
of
Scriptures
,
and
auncient
Fathers
that
agree
with
them
,
and
that
manner
which
the
Lord
himselfe
would
wee
should
know
,
and
the
Church
instructed
by
him
and
his
Apostles
,
hath
receiued
,
not
to
depart
from
that
.
This
is
to
bee
holden
fast
which
wee
proued
before
,
that
not
onely
the
Lordes
wordes
,
which
be
spoken
in
the
6.
Chapter
of
Iohn
,
Vnlesse
yee
eate
the
flesh
&c.
And
My
flesh
is
verily
meate
,
and
the
rest
that
followeth
in
the
same
place
,
but
also
these
wordes
of
the
Lords
supper
,
Take
ye
,
eate
ye
,
this
is
my
body
,
and
This
is
my
blood
,
are
to
bee
vnderstood
spiritually
,
not
carnally
,
and
that
one
maner
of
eating
is
meant
in
both
places
.
When
I
say
,
Not
carnally
,
I
meane
,
Not
according
to
the
letter
,
nor
as
the
words
doe
properly
sound
:
for
this
is
to
vnderstand
carnally
,
as
Chrysostome
witnesseth
vpon
Iohn
,
of
these
words
,
The
flesh
profiteth
nothing
.
What
is
it
,
Vnlesse
a
man
eate
,
&c.
They
tooke
it
fondly
,
and
imagined
of
it
carnally
,
and
thought
that
the
Lord
would
haue
cut
out
peeces
of
his
body
,
and
haue
giuen
to
them
.
And
a
little
after
:
That
which
I
haue
spoken
,
vnderstand
ye
spiritually
.
You
shall
not
eate
this
body
which
you
see
,
I
haue
commended
to
you
a
certaine
sacrament
,
if
it
be
spiritually
vnderstood
,
it
will
giue
you
life
.
Here
Augustine
calleth
carnall
vnderstanding
foolishnesse
,
and
appointeth
spirituall
vnderstanding
as
necessary
.
And
his
meaning
is
not
that
this
is
onely
a
carnall
sense
,
if
a
man
should
imagine
of
the
cut
pieces
of
the
Lords
body
,
albeit
he
rehearseth
but
this
one
carnall
way
of
vnderstanding
,
but
also
of
all
other
the
like
.
For
it
is
a
likely
matter
,
that
euen
all
the
Capernaites
did
vnderstand
it
carnally
,
and
yet
not
all
after
one
way
.
Verily
verily
I
say
to
you
,
vnlesse
ye
eate
the
flesh
,
&c.
they
thought
Christ
had
called
them
to
the
cruel
maner
of
wilde
beasts
,
and
that
they
were
prouoked
to
an
appetite
to
eate
the
raw
flesh
of
man
,
and
drinke
blood
,
which
things
bee
horrible
euen
to
bee
heard
.
Wherefore
if
we
beleeue
that
the
flesh
of
Christ
properly
so
called
is
there
present
,
whether
we
thinke
it
raw
,
rost
,
or
sodden
,
either
whole
or
cut
in
gobbets
,
open
or
couert
,
the
sense
is
vtterly
carnal
,
&
the
words
be
carnally
vnderstood
.
For
it
is
not
therefore
to
be
thought
a
spirituall
sense
,
because
they
say
the
flesh
of
Christ
is
present
inuisibly
:
For
if
their
meaning
be
of
the
proper
flesh
,
we
cannot
say
that
we
eate
him
not
therefore
carnally
,
because
we
see
him
not
.
The
blinde
see
not
those
things
which
they
eate
,
and
men
many
times
in
pottage
and
brothes
eate
egges
and
flesh
,
which
neither
they
see
,
nor
otherwhile
feele
in
taste
.
But
none
of
all
these
is
a
spirituall
sense
,
or
doth
containe
a
more
hie
meaning
,
but
as
the
wordes
simply
do
signifie
,
eate
egges
and
flesh
,
which
Chrysostome
termeth
carnall
vnderstanding
.
Since
therefore
,
all
carnall
meaning
of
the
words
set
apart
,
a
spirituall
must
be
had
and
retained
therein
;
we
ought
godly
to
seeke
,
and
reuerently
to
search
out
,
what
maner
of
vnderstanding
that
is
,
that
hath
bene
set
foorth
and
commended
vnto
vs
;
the
which
we
also
wil
indeauour
our selues
to
doe
,
not
departing
from
the
footsteps
of
the
very
same
Fathers
.
Euen
as
there
be
two
parts
,
whereof
the
sacrament
doth
consist
,
that
is
,
the
outward
signe
,
and
inward
vertue
:
so
is
that
spirituall
sense
which
is
here
required
,
taken
of
both
these
parts
.
The
carnall
vnderstanding
doth
follow
the
letter
,
as
Nicodemus
when
he
had
heard
,
Vnlesse
a
man
bee
borne
againe
of
water
and
the
spirit
,
&c.
hee
asketh
this
question
:
How
can
a
man
be
borne
againe
?
Can
he
returne
againe
into
his
mothers
wombe
?
The
spirituall
man
departeth
from
the
letter
,
and
so
are
we
borne
againe
in
Baptisme
.
And
the
washing
is
of
two
sorts
:
Outward
and
inward
;
carnall
and
spiritual
:
the
one
according
to
the
letter
,
and
is
made
by
water
;
the
other
doth
shunne
the
letter
,
and
is
performed
in
spirit
.
Either
of
them
is
said
to
be
truely
done
,
but
after
a
diuers
maner
.
The
first
maner
of
speaking
is
proper
,
the
other
figuratiue
;
and
the
figure
hath
otherwhile
relation
to
the
outward
similitude
,
otherwhile
to
the
vertue
inwardly
hid
.
It
is
figuratiuely
spoken
,
All
flesh
is
grasse
.
For
the
withering
grasse
hath
a
certaine
similitude
of
a
man
that
soone
perisheth
.
Beware
of
the
leauen
of
the
Pharises
.
This
is
taken
of
the
proper
strength
of
leauen
,
which
spreadeth
the
taste
therof
thorowout
the
whole
lumpe
;
very
like
whereunto
is
the
infection
of
ill
doctrine
.
Now
in
this
sacrament
the
Fathers
of
old
time
haue
noted
two
things
,
for
either
of
the
which
it
may
well
be
called
and
accompted
the
body
of
Christ
,
but
especially
when
it
comprehendeth
them
both
.
For
both
because
the
Bread
is
a
figure
of
the
true
body
,
it
is
iustly
called
his
body
,
and
much
more
because
it
hath
the
liuely
force
of
the
same
ioyned
thereto
,
but
in
especiall
,
because
it
comprehendeth
both
.
And
that
the
figure
of
any
thing
hath
by
good
reason
the
name
of
the
same
,
and
is
called
the
thing
it selfe
,
indeed
Esay
sheweth
where
he
saith
,
The
people
bee
verily
hay
,
and
He
verily
hath
borne
our
iniquities
.
By
a
similitude
is
the
people
called
hay
,
and
the
Lord
vpon
the
Crosse
had
in
him
a
similitude
of
a
sinnefull
man
,
although
he
himselfe
was
without
sinne
:
after
which
maner
also
Christ
is
said
to
be
the
true
Vine
.
I
am
the
true
Vine
,
saith
he
:
and
other
places
which
a
man
shall
often
finde
in
the
Scriptures
.
Iohn
Baptist
spake
the
trueth
when
he
said
,
Behold
the
Lambe
of
God
.
The
Lord
himselfe
said
the
trueth
when
he
said
of
Nathaniel
,
Behold
an
Israelite
in
deed
in
whom
is
no
deceit
.
That
word
Verily
,
or
Indeed
,
is
not
to
be
referred
to
the
outward
,
but
to
the
inward
circumcision
:
for
the
people
of
God
also
which
is
gathered
of
the
Gentiles
is
now
more
truely
called
Israel
,
then
the
Iewes
themselues
,
according
to
the
saying
of
Paul
,
We
be
the
Circumcision
which
worship
God
in
spirit
.
And
this
,
He
is
not
a
Iew
which
in
outward
appearance
is
a
Iew
,
but
he
is
a
Iew
which
is
a
Iew
in
secret
.
Yet
be
we
not
for
all
that
properly
Iewes
,
but
we
are
called
so
by
a
figure
,
&
all
these
figuratiue
speaches
for
the
outward
similitude
of
the
things
.
Wherefore
it
ought
to
seeme
neither
a
new
thing
,
nor
yet
a
marueile
,
if
the
Lords
bread
be
said
to
be
verily
the
body
,
where
it
is
a
figure
of
the
body
.
Hereupon
Augustin
to
Boniface
in
his
23.
Epistle
saith
:
For
thus
wee
speake
oftentimes
:
As
when
Easter
is
at
hand
,
we
say
,
The
Lords
passion
shal
be
to
morrow
,
or
the
next
day
,
where
hee
suffered
so
many
yeeres
agoe
,
and
that
passion
hath
neuer
been
done
but
once
.
Likewise
vpon
the
very
Easter
day
wee
say
,
To
day
the
Lord
rose
againe
,
when
since
hee
rose
againe
so
many
yeeres
are
past
.
Why
is
none
so
foolish
to
reproue
vs
,
and
say
we
lie
in
so
saying
,
But
because
wee
vse
to
call
these
dayes
according
to
the
similitude
of
them
in
which
these
thinges
were
done
?
So
that
it
is
called
the
same
day
which
is
not
the
same
,
but
by
course
of
time
is
like
vnto
it
,
and
it
is
said
to
be
done
that
day
for
the
ministring
of
the
Sacrament
,
which
was
not
done
that
day
but
long
agoe
.
Was
not
Christ
once
offered
in
himselfe
?
yet
in
the
Sacrament
,
not
onely
in
all
the
solemnities
of
Easter
,
but
euery
day
hee
is
offered
to
the
people
.
Againe
he
lieth
not
,
that
being
asked
the
question
,
doth
answere
that
he
is
offered
:
for
if
the
Sacraments
should
not
haue
a
certaine
likenesse
of
those
things
whereof
they
be
Sacraments
,
they
should
be
no
Sacraments
at
all
:
and
of
this
likenes
also
many
times
they
take
the
names
of
the
things
themselues
.
Euen
as
therfore
after
a
certaine
manner
,
the
Sacrament
of
the
bodie
of
Christ
is
the
bodie
of
Christ
,
and
the
Sacrament
of
the
blood
of
Christ
is
the
blood
of
Christ
:
so
also
the
Sacrament
of
faith
is
faith
.
By
this
place
of
Augustin
,
and
many
other
both
of
his
&
other
fathers
,
we
see
that
the
figures
and
similitudes
of
things
bee
often
called
by
the
name
of
the
thinges
themselues
,
and
that
this
is
one
cause
,
though
not
the
onely
,
why
this
sacrament
is
called
verily
Christs
bodie
.
To
this
agree
those
things
that
we
commonly
finde
amongst
olde
writers
,
who
tearme
this
Sacrament
otherwhile
a
figure
,
as
Tertull.
cont.
Mart.
lib.
4.
This
is
my
body
,
saith
he
,
that
is
to
say
,
a
figure
of
my
bodie
.
And
Nazianzene
,
Augustin
contra
Adimant
cap.
12.
The
Lord
put
no
doubt
to
say
,
This
is
my
body
,
when
he
gaue
the
signe
of
his
bodie
.
Homilia
83.
For
if
Christ
be
not
dead
,
whose
figure
&
signe
is
this
sacrifice
?
Finallie
,
of
some
it
is
called
a
figure
,
and
a
badge
,
as
of
Origen
and
Chrysostom
;
of
some
other
,
an
example
,
patterne
,
and
image
,
as
of
Ambrose
,
Basill
,
and
Origen
:
wherefore
not
without
cause
,
it
hath
also
the
name
of
that
thing
,
whose
figure
,
badge
,
and
patterne
it
is
.
Wherefore
it
is
the
more
to
be
maruelled
what
commeth
into
their
mindes
,
that
cannot
abide
to
haue
it
called
a
figure
,
nor
doe
acknowledge
any
figure
in
the
words
of
the
Supper
,
but
doe
reprochfully
call
them
that
doe
acknowledge
it
,
figure
framers
:
whereas
it
is
plaine
for
all
that
,
that
all
old
writers
did
so
call
it
,
and
that
by
those
words
of
the
Lords
supper
,
the
Lorde
did
consecrate
the
Sacrament
of
his
body
:
this
being
manifest
also
,
that
after
the
letter
&
proper
manner
of
speech
,
the
bodie
of
Christ
signifieth
one
thing
,
and
the
Sacrament
of
his
bodie
another
.
And
if
it
shall
not
be
a
figure
,
it
shall
neither
be
a
signe
nor
a
sacrament
,
And
so
such
as
be
ready
to
call
other
men
sacramentaries
,
they
themselues
doe
take
away
the
sacraments
altogether
.
Therefore
let
no
man
doubt
but
this
sacrament
is
both
a
figure
,
and
therefore
doeth
also
take
the
name
of
that
thing
whereof
it
is
a
figure
.
We
said
there
was
another
thing
which
the
auncient
Fathers
acknowledging
in
this
sacrament
,
would
haue
it
verily
to
be
the
Lords
body
,
and
that
is
the
vertue
of
the
body
it selfe
that
is
of
force
,
and
giueth
life
,
which
vertue
by
grace
and
mysticall
blessing
is
ioyned
with
the
Bread
and
Wine
,
and
is
called
by
sundry
names
,
where
the
matter
it selfe
is
all
one
.
Of
Augustin
an
intelligible
,
inuisible
&
spirituall
body
:
Of
Hierom
,
diuine
&
spirituall
flesh
:
Of
Irenaeus
,
a
heauenly
thing
:
Of
Ambrose
a
spirituall
foode
,
and
body
of
a
diuine
spirit
:
Of
other
,
some
such
like
thing
.
And
this
also
doth
make
much
the
more
,
that
the
sacrament
is
most
worthy
to
haue
the
name
of
the
true
body
and
blood
,
seeing
not
onely
outwardly
it
showeth
forth
a
figure
and
image
of
it
,
but
also
inwardly
it
draweth
with
it
a
hid
and
secret
naturall
propertie
of
the
same
bodie
,
that
is
to
say
,
a
vertue
that
giueth
life
:
so
that
it
cannot
now
be
thought
a
vaine
figure
,
or
the
signe
of
a
thing
cleane
absent
,
but
the
very
body
of
the
Lord
,
diuine
indeede
and
spirituall
,
but
present
in
grace
,
full
of
vertue
,
mightie
in
operation
.
And
it
hapneth
often
,
that
the
names
of
the
thinges
themselues
be
giuen
to
their
vertue
and
strength
.
We
say
leauen
is
in
the
whole
lumpe
,
wheras
a
small
quantitie
of
leauen
cannot
spread
so
farre
abroad
,
but
the
strength
and
sharpenes
of
the
leauen
.
We
say
that
the
fire
doth
warme
vs
,
when
the
heate
of
the
fire
doth
it
,
we
being
a
good
way
off
from
the
fire
.
Likewise
that
the
Sunne
is
present
,
doth
lighten
,
burneth
,
nourisheth
,
when
indeede
the
heat
of
the
Sunne
doth
it
,
and
the
Sunne
himselfe
cannot
goe
out
of
his
spheare
.
So
is
a
King
said
to
be
in
all
his
realme
,
because
of
the
power
of
his
dominon
.
Neither
doth
the
scripture
want
these
examples
:
for
we
often
meet
with
them
.
Wee
will
at
this
time
bee
content
with
one
of
them
,
but
very
manifest
.
Christ
spake
of
Iohn
,
saying
,
He
is
Helias
,
because
he
was
indewed
with
the
vertue
or
power
of
Helias
,
the
angell
vnto
Zacharie
witnessing
the
same
and
saying
,
Hee
shall
goe
before
him
in
the
spirit
and
power
of
Helias
.
Likewise
therefore
as
Iohn
was
Helias
,
because
he
had
the
spirit
and
power
of
Helias
;
So
the
Lords
bread
is
the
body
of
Christ
,
because
it
hath
his
grace
and
liuely
power
ioyned
therewithall
.
But
that
this
is
not
a
fained
or
a
lately
sprung
opinion
,
but
was
receiued
,
and
allowed
of
the
auncient
writers
,
we
wil
confirme
it
by
their
open
testimonies
,
partly
reciting
some
of
the
forenamed
places
,
and
partly
adding
other
.
Augustin
vpon
Iohn
tract
.
27.
If
therefore
yee
shall
see
the
Sonne
of
man
where
hee
was
before
:
What
meaneth
this
?
by
this
hee
answereth
that
which
had
troubled
them
:
by
this
he
openeth
the
cause
why
they
were
offended
:
by
this
plainely
,
if
they
would
vnderstand
.
For
they
thought
that
hee
would
haue
giuen
among
them
his
body
:
but
he
said
that
he
would
ascend
into
heauen
euen
whole
.
When
ye
shall
see
the
sonne
of
man
ascend
where
hee
was
before
,
surely
euen
then
shall
ye
see
,
that
hee
giueth
not
his
body
in
such
sort
as
ye
imagine
;
surely
euen
then
shall
yee
vnderstand
that
his
grace
is
not
consumed
by
biting
,
nor
perisheth
by
eating
.
The
same
man
out
of
the
sermon
of
the
words
of
the
Lord
,
and
it
is
rehearsed
de
consecrat
.
Dist.
2.
The
faithfull
doe
know
how
they
do
eat
the
flesh
of
Christ
:
Euery
man
taketh
his
part
,
whereupon
the
parts
bee
called
the
grace
it selfe
:
by
parts
hee
is
eaten
,
and
he
remayneth
all
whole
:
by
parts
he
is
eaten
in
the
sacrament
,
and
remayneth
all
whole
in
thy
heart
.
The
same
man
vpon
Iohn
,
tract
.
50.
Thou
hast
Christ
both
at
this
present
,
and
in
time
to
come
;
presently
by
signe
,
presently
by
the
sacrament
of
Baptisme
,
presently
by
the
meate
and
drinke
of
the
Altar
.
Thou
hast
Christ
presently
,
but
thou
shalt
haue
him
alway
:
for
when
thou
shalt
goe
from
hence
,
thou
shalt
come
to
him
that
said
to
the
thiefe
,
This
day
shalt
thou
be
with
mee
in
Paradise
.
And
soone
after
:
The
poore
shall
yee
alway
haue
with
you
,
but
mee
shall
yee
not
alwayes
haue
.
Let
good
men
receiue
this
also
,
and
not
be
troubled
:
for
he
spake
of
the
presence
of
his
body
.
For
according
to
his
maiestie
,
according
to
his
prouidence
,
according
to
his
vnspeakeable
and
inuisible
grace
,
that
is
fulfilled
which
he
hath
spoken
,
Behold
I
am
with
you
daily
,
euen
vnto
the
end
of
the
world
.
But
according
to
the
flesh
which
the
Worde
tooke
vpon
him
,
according
to
that
that
hee
was
borne
of
the
Virgin
,
according
to
that
that
hee
was
taken
of
the
Iewes
,
that
he
was
fastned
to
the
tree
,
that
hee
was
taken
downe
from
the
Crosse
,
that
he
was
wrapped
in
linnen
clothes
,
that
he
was
laid
in
the
graue
,
that
hee
appeared
in
his
resurrection
,
yee
shall
not
haue
him
alwaies
with
you
.
Why
?
Because
according
to
the
presence
of
his
body
he
was
conuersant
with
his
Disciples
fortie
dayes
,
and
they
being
in
his
company
,
and
seeing
him
,
and
not
following
him
,
he
ascended
into
heauen
,
and
is
not
here
:
for
he
is
there
,
hee
sitteth
on
the
right
hand
of
the
Father
.
These
be
Augustins
words
.
Whereas
he
said
before
that
Christ
is
present
with
vs
by
faith
,
and
by
the
sacraments
;
afterward
he
said
that
he
is
present
with
vs
by
Maiestie
,
by
vnspeakeable
and
inuisible
grace
,
and
so
that
is
fulfilled
by
him
which
hee
spake
,
Behold
I
am
with
you
to
&c.
But
according
to
the
proper
presence
of
the
flesh
,
that
he
is
not
here
,
which
proper
nature
of
the
flesh
also
he
hath
dilated
plentifully
by
a
Periphrasis
,
to
exclude
altogether
such
a
manner
of
presence
,
&
to
establish
his
presence
in
the
sacraments
by
grace
&
power
.
Augustin
teacheth
vs
by
the
Lords
words
,
that
his
true
and
proper
body
is
ascended
into
heauen
euen
whole
,
but
the
grace
of
that
body
we
receiue
by
the
sacraments
,
which
is
neither
consumed
by
biting
,
nor
perished
by
eating
.
Iohn
tract
26.
Giue
eare
to
the
Apostle
:
I
would
not
(
saith
he
)
haue
you
ignorant
,
bretheren
,
that
our
Fathers
were
all
vnder
a
cloud
,
and
all
did
eate
one
maner
spirituall
food
:
Spirituall
truely
all
one
,
but
corporall
,
another
:
for
they
did
eate
Manna
,
we
another
thing
,
but
the
same
spirituall
meat
that
wee
doe
.
And
they
all
dranke
the
same
spiritual
drinke
:
yet
they
one
thing
,
we
another
in
outward
appearance
,
which
notwithstanding
did
signifie
all
one
in
spiritual
power
.
He
calleth
the
sacrament
spirituall
food
,
for
the
spirituall
power
ioyned
therewith
,
which
power
also
was
in
the
sacraments
of
the
old
testament
,
albeit
our
outward
signes
and
theirs
were
diuerse
.
The
spiritual
power
was
all
one
in
both
:
That
of
a
body
to
bee
borne
at
his
time
;
This
of
a
body
alreadie
borne
,
suffered
and
raysed
againe
.
So
Manna
was
to
them
the
bodie
of
Christ
,
as
the
sacrament
of
thankes-giuing
is
now
to
vs
.
For
this
spirituall
power
,
Augustin
also
called
it
,
as
we
said
before
,
a
spirituall
,
inuisible
,
and
intelligible
body
,
wherby
is
signified
the
visible
body
of
the
Lord
,
and
able
to
be
felt
.
Hereunto
also
belongeth
that
saying
of
the
same
Author
:
The
body
of
Christ
is
both
trueth
,
and
a
figure
:
Trueth
,
while
the
body
&
blood
of
Christ
,
by
the
power
of
the
holy
Ghost
,
in
power
of
the
same
is
made
of
the
substance
of
bread
&
wine
:
but
a
figure
is
that
which
is
outwardly
seene
.
The
meaning
of
these
words
be
,
that
the
substance
of
bread
&
wine
be
made
the
body
of
Christ
,
for
the
power
of
his
body
giuen
to
them
by
the
holy
Ghost
.
The
same
man
in
Psalme
77.
God
was
not
well
pleased
with
them
all
.
In
that
he
saith
,
not
with
all
,
there
were
some
then
there
in
whom
God
was
pleased
.
And
albeit
the
sacraments
were
common
to
all
,
yet
his
grace
,
which
is
the
power
of
the
sacraments
,
was
not
common
to
all
.
This
place
of
Augustin
if
it
bee
well
weighed
,
doth
much
helpe
to
vnderstand
how
Christ
is
present
in
the
sacraments
.
For
he
ioyneth
together
these
two
,
Signification
and
Grace
,
which
hee
affirmeth
to
be
the
strength
of
the
sacrament
.
To
these
agree
those
things
which
Ambrose
writeth
lib.
6.
de
Sacramentis
:
Afterward
,
Thou
hast
the
words
of
eternall
life
,
whither
shall
I
goe
from
thee
?
Least
therfore
any
moe
should
so
say
,
as
though
there
should
be
a
kind
of
loathsomenes
of
blood
,
but
that
the
grace
of
redemption
might
remaine
,
thou
therefore
takest
the
sacrament
in
a
similitude
,
but
thou
doest
obtaine
the
grace
and
vertue
of
his
true
nature
.
Ambrose
doth
plainely
teach
,
how
it
is
true
flesh
.
For
hee
hath
noted
both
:
The
figure
,
where
hee
saith
,
thou
takest
it
in
a
similitude
;
and
the
inward
strength
,
because
vndoubtedly
it
giueth
the
grace
and
vertue
of
the
true
nature
.
Which
place
being
diligentlie
marked
,
the
residue
which
be
found
of
his
,
may
easilie
be
expounded
.
The
same
man
in
his
booke
De
ijs
qui
initiantur
mysterijs
:
Eusebius
Emissenus
confirmeth
de
consecrat
.
Dist.
2.
Take
ye
,
eate
ye
,
this
is
my
body
&c.
And
least
we
should
imagine
it
a
more
grosse
substance
,
or
that
called
againe
which
he
said
before
was
taken
away
,
he
alledgeth
foorthwith
the
example
of
Regeneration
,
saying
,
How
great
benefit
therefore
the
force
of
the
heauenly
blessing
doth
worke
,
and
how
it
ought
not
to
be
a
new
and
vnpossible
matter
to
thee
,
that
earthly
and
mortall
things
bee
changed
into
the
substance
of
Christ
,
aske
thy selfe
,
that
art
new
borne
againe
in
Christ
.
Lately
thou
wast
farre
from
life
,
a
stranger
from
mercy
,
and
being
inwardly
dead
,
banished
from
the
way
of
health
:
and
suddenly
professing
the
Lawes
of
Christ
,
and
by
wholsome
mysteries
renued
,
diddest
passe
into
the
body
of
the
Church
,
not
by
sight
,
but
by
beleefe
,
and
of
the
childe
of
perdition
wast
thought
worthy
by
a
secret
purenesse
to
be
made
sonne
of
God
by
adoption
,
abiding
stil
in
thy
visible
measure
,
and
inuisibly
made
greater
then
thy selfe
,
without
increase
of
quantitie
.
For
although
thou
wast
the
very
selfe-same
man
before
,
yet
by
augmentation
of
Faith
thou
art
become
farre
another
;
in
the
outward
man
nothing
is
added
,
and
all
is
changed
in
the
inward
man
,
and
so
man
was
made
the
Sonne
of
Christ
,
and
Christ
was
formed
in
the
minde
of
man
.
Euen
as
therefore
the
former
basenesse
set
apart
,
thou
hast
suddenly
put
on
a
new
dignitie
;
and
as
in
that
God
hath
healed
those
things
that
were
amisse
in
thee
,
put
away
thy
imperfections
,
wiped
away
thy
spots
,
thy
eyes
are
not
trusted
withall
,
but
thy
senses
:
so
when
thou
goest
vp
to
the
reuerend
Altar
to
bee
fed
with
the
spirituall
meat
,
behold
in
thy
faith
the
holy
Body
and
Blood
of
thy
God
,
honour
it
,
marueile
at
it
,
touch
it
with
thy
minde
,
take
it
in
the
hand
of
thy
heart
,
and
especially
receiue
it
whole
,
with
the
thirstie
draught
of
the
inward
man
.
Eusebius
Emissenus
declareth
by
this
similitude
,
what
maner
of
change
is
made
in
the
sacrament
;
how
earthly
things
,
namely
bread
and
wine
,
be
turned
into
the
substance
of
Christ
,
and
what
maner
of
substance
that
is
:
surely
like
vnto
that
change
wherewith
wee
be
changed
in
Baptisme
,
and
such
a
substance
as
we
put
on
in
the
washing
of
regeneration
,
when
we
passe
into
the
body
of
the
Church
,
where
nothing
is
changed
in
our
outward
part
,
but
all
in
our
inward
man
,
which
is
called
a
new
man
and
a
new
creature
:
and
for
that
cause
doeth
Emissenus
terme
this
substance
,
A
secret
purenesse
,
and
new
dignitie
.
In
like
maner
also
he
calleth
the
bread
of
the
Lord
,
which
hath
gotten
a
new
substance
,
that
is
to
say
,
a
secret
power
and
new
dignitie
,
Spirituall
food
,
which
we
behold
with
faith
,
touch
in
minde
,
take
in
the
handes
of
our
heart
,
and
receiue
with
the
thirstie
draught
of
our
inward
man
.
If
it
be
well
and
diligently
weighed
,
how
Emissenus
,
Ambrose
,
and
the
other
fathers
haue
vsed
the
termes
of
Nature
and
Substance
,
it
may
easily
be
vnderstood
how
vainely
they
trouble
themselues
,
which
appoint
a
carnall
eating
of
the
flesh
,
and
doe
not
apply
the
wordes
to
the
matter
intreated
of
.
For
that
which
we
see
done
in
other
disciplines
,
that
the
words
do
change
their
significations
,
according
to
the
matter
that
euery
kinde
of
learning
treateth
of
,
as
Genus
,
Species
,
Figura
,
and
other
such
like
,
do
signifie
one
thing
with
the
Grammarians
,
another
with
the
Logitians
,
and
another
thing
with
other
writers
;
the
same
also
ought
we
to
obserue
in
diuinitie
,
when
they
intreat
of
the
Sacraments
.
The
fathers
make
mention
of
Nature
and
Substance
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
not
as
naturall
Philosophers
speake
,
but
men
disputing
of
diuine
matters
,
do
apply
the
terme
of
Nature
and
Substance
,
to
grace
,
vertue
,
and
efficacie
,
forasmuch
as
the
nature
of
the
Sacrament
so
requireth
.
The
like
maner
of
speaking
doeth
Chrysostome
vse
when
he
saith
:
But
that
not
onely
by
loue
,
Epiphanius
in
Anchorato
:
For
we
see
that
our
Sauiour
tooke
into
his
handes
,
as
the
Gospel
containeth
,
that
hee
rose
in
the
Supper
and
tooke
this
,
and
when
he
had
giuen
thankes
,
he
said
,
This
is
mine
&c.
And
we
see
that
it
is
not
equall
,
nor
like
,
neither
to
the
image
that
is
in
the
flesh
,
nor
to
his
inuisible
Godhead
,
nor
to
the
features
of
his
members
.
For
this
is
of
a
round
shape
,
and
without
sense
,
as
farre
as
pertaineth
to
power
;
and
therefore
his
will
was
to
speake
by
grace
,
This
is
mine
&c.
and
euery
man
beleeueth
his
word
:
for
he
that
doth
not
beleeue
that
he
is
true
as
he
said
,
he
is
fallen
from
grace
and
health
.
But
we
beleeue
that
we
haue
heard
,
that
it
is
his
:
for
wee
know
that
the
Lord
is
all
sense
,
all
indued
with
sense
,
all
God
,
all
mouing
,
all
working
,
al
light
,
all
incomprehensible
,
but
yet
as
one
which
hath
giuen
vs
this
with
grace
.
We
admonished
you
before
,
that
Epiphanius
doth
in
this
place
goe
about
to
proue
,
that
man
being
made
after
the
Image
of
God
,
hath
verily
the
Image
of
God
,
not
according
to
the
proper
nature
of
diuinitie
,
but
after
grace
,
and
vseth
the
similitude
taken
of
the
sacrament
of
Thankesgiuing
,
the
which
,
according
to
the
proper
maner
of
a
body
,
he
denieth
to
be
the
body
of
Christ
,
since
it
hath
neither
the
forme
of
a
true
body
,
neither
can
feele
,
or
moue
,
and
yet
is
beleeued
by
grace
to
be
verily
his
body
.
Lib.
3.
against
Haeresies
To.
2.
where
he
speaketh
thus
of
the
sacraments
:
Christ
went
downe
into
the
waters
,
rather
giuing
then
receiuing
,
rather
offering
then
needing
,
giuing
them
light
,
making
them
mighty
for
a
figure
of
those
things
that
were
to
be
wrought
in
them
;
whereby
they
that
beleeue
on
him
in
trueth
,
and
haue
the
faith
of
trueth
,
might
learne
that
he
was
verily
made
man
,
and
was
verily
Baptized
,
and
that
so
by
his
ascension
they
also
might
come
and
receiue
the
vertue
of
his
comming
downe
,
and
might
be
made
lightsome
by
his
giuing
light
,
that
the
saying
of
the
Prophet
may
here
bee
fulfilled
,
in
the
change
of
power
that
was
giuen
for
saluation
,
the
vertue
I
meane
of
the
bread
that
was
receiued
from
Ierusalem
,
and
of
the
strength
of
the
water
:
so
that
here
the
vertue
of
the
bread
and
strength
of
the
water
may
be
made
of
force
in
Christ
,
that
the
bread
should
not
be
the
strength
in
vs
,
but
the
vertue
of
that
bread
.
And
the
meat
surely
is
bread
,
but
the
vertue
in
it
is
it
that
quickneth
;
And
not
that
water
alone
should
cleanse
vs
,
but
that
in
the
strength
of
water
,
by
faith
and
efficacie
,
and
hope
,
and
perfection
of
mysteries
,
and
calling
vpon
the
sanctification
,
might
be
wrought
for
vs
the
perfection
of
saluation
.
This
place
doeth
make
the
other
somewhat
more
plaine
.
There
he
said
,
that
the
bread
of
the
sacrament
of
Thankesgiuing
is
the
body
by
grace
:
here
he
attributeth
vertue
to
the
bread
,
as
strength
to
the
water
in
Baptisme
,
often
repeating
this
terme
Vertue
,
and
confirming
that
this
vertue
and
strength
doth
sanctifie
.
The
meat
(
saith
he
)
is
bread
,
but
the
vertue
in
it
doth
quicken
:
and
he
declareth
that
this
vertue
of
the
bread
doth
sanctifie
,
and
strength
of
the
water
is
made
by
grace
,
not
naming
it
with
one
word
,
but
describing
it
more
fully
with
many
wordes
,
saying
,
That
these
things
be
done
by
faith
,
and
hope
,
and
the
perfection
of
the
mysteries
,
The
same
was
also
Cyprians
opinion
.
There
is
giuen
(
saith
he
)
an
immortall
food
differing
from
common
meats
,
retaining
the
shape
of
bodily
substance
,
but
prouing
by
inuisible
working
,
that
the
presence
of
a
diuine
power
is
there
.
Thou
hearest
the
presence
of
a
diuine
power
,
thou
hearest
an
inuisible
working
(
that
is
to
say
)
the
grace
of
God
.
Againe
,
By
the
wonted
effect
of
things
the
weakenesse
of
our
faith
being
aided
,
is
taught
by
a
sensible
argument
,
that
the
effect
of
eternal
life
is
in
the
visible
sacraments
.
And
againe
,
Euen
as
in
the
person
of
Christ
humanitie
was
seene
,
and
diuinitie
hid
:
so
into
the
visible
sacraments
,
vnspeakeably
doth
the
diuine
substance
powre
it selfe
.
Againe
,
These
words
be
spirit
and
life
,
neither
doth
the
carnall
sense
pearce
the
vnderstanding
of
so
great
a
depth
,
vnlesse
faith
be
added
.
The
bread
is
food
,
the
blood
is
life
,
the
flesh
substance
,
the
body
the
Church
.
A
body
,
for
the
agreeing
of
members
in
one
;
bread
,
for
the
conformitie
of
nourishment
;
blood
,
for
the
working
of
quickning
;
flesh
,
for
the
propertie
of
the
humanitie
taken
.
In
this
place
Cyprian
witnesseth
,
that
this
sacrament
is
called
flesh
and
blood
,
for
the
working
of
the
quickning
,
and
for
the
propertie
of
the
humanitie
which
Christ
tooke
(
that
is
)
the
proper
vertue
thereof
,
namely
spirit
and
life
.
And
foorthwith
he
addeth
;
Christ
doth
otherwhile
call
this
sacrament
his
body
,
otherwhile
flesh
and
blood
,
otherwhile
bread
,
with
the
corporal
nature
whereof
,
according
to
these
visible
things
,
he
hath
communicate
the
portion
of
euerlasting
life
.
And
againe
,
The
sacraments
,
as
much
as
in
them
is
,
cannot
be
without
their
proper
vertue
,
neither
by
any
meanes
doeth
the
diuine
Maiestie
absent
it selfe
from
the
mysteries
.
These
termes
which
Cyprian
commonly
vseth
,
The
diuine
power
,
The
working
of
quickning
,
The
effect
of
eternall
life
,
The
portion
of
life
,
The
diuine
substance
,
The
diuine
Maiestie
,
what
other
thing
doe
they
set
out
to
vs
,
then
that
which
Augustine
said
,
that
according
to
his
Maiestie
,
according
to
his
vnspeakeable
and
inuisible
grace
,
Christ
is
with
vs
euen
vnto
the
end
of
the
world
,
especially
since
that
he
shutteth
out
the
carnall
sense
,
and
requireth
a
spirituall
,
as
we
haue
in
another
place
more
fully
expounded
?
Neither
thought
Cyrillus
any
otherwise
,
writing
in
this
sort
to
Calosyrius
:
Iohn
lib
4
ca.
17.
Athanasius
was
of
this
opinion
.
the
wordes
that
I
haue
spoken
to
you
(
saith
he
)
be
Spirit
and
life
.
Which
is
asmuch
as
if
he
should
say
,
The
body
which
is
shewed
and
slaine
,
shal
be
giuen
for
the
food
of
the
world
,
that
it
may
be
spiritually
distributed
in
euery
one
,
and
bee
made
a
preseruation
for
all
to
the
resurrection
of
eternall
life
.
For
this
cause
(
sayeth
Athanasius
)
mention
was
made
of
the
Ascension
of
the
Sonne
of
man
,
that
he
might
call
vs
away
from
corporall
imagining
of
his
presence
,
and
might
afterward
learne
that
the
grace
,
or
spirituall
power
which
he
termeth
the
heauenly
meat
comming
from
aboue
,
and
spirituall
food
,
and
affirmeth
that
it
is
spiritually
distributed
,
is
called
the
flesh
of
Christ
.
To
these
agreeth
Chrysostome
vpon
Matthew
cap.
26.
Hom.
83.
Will
ye
not
see
(
saith
he
)
with
what
a
chearefulnesse
of
minde
Infants
doe
snatch
the
breast
,
with
what
appressing
do
they
fasten
their
lips
to
the
nipples
?
Let
vs
with
no
lesse
desire
come
also
to
this
Table
,
and
spirituall
nipple
of
this
cup
,
yea
rather
with
a
greater
coueting
let
vs
(
like
sucking
babes
)
sucke
the
grace
of
the
Spirit
:
This
is
my
body
,
let
vs
haue
no
doubt
,
but
beleeue
,
and
behold
it
with
our
vnderstanding
.
For
no
sensible
thing
is
deliuered
vs
from
Christ
,
but
by
sensible
things
,
and
yet
all
things
which
he
deliuered
be
insensible
.
So
also
in
Baptisme
,
by
water
which
is
a
sensible
thing
,
that
gift
is
granted
:
but
that
which
is
wrought
in
it
,
(
namely
regeneration
and
renuing
)
is
a
certaine
intelligible
thing
.
For
if
thou
haddest
bene
without
a
body
,
hee
would
haue
giuen
thee
the
gifts
barely
without
body
:
but
because
thy
soule
is
ioyned
to
a
body
,
in
sensible
,
things
to
be
vnderstood
are
giuen
thee
.
O
how
many
do
now
a
daies
say
,
I
would
I
might
see
his
forme
and
shape
,
I
would
I
might
see
his
garments
,
also
his
shooes
I
would
I
might
see
.
Thou
doest
therefore
see
him
,
touch
him
,
eat
him
;
thou
desirest
but
to
see
his
garments
,
but
he
giueth
thee
himselfe
,
not
only
that
thou
maiest
see
him
,
but
maiest
touch
him
and
haue
him
in
thee
.
Chrysostom
doth
here
command
vs
to
beleeue
Christ
,
when
he
saith
,
This
is
my
body
,
but
to
behold
it
with
the
eyes
of
vnderstanding
:
For
he
saith
,
that
neither
any
sensible
or
bodily
thing
is
giuen
in
the
sacraments
,
but
by
those
things
that
be
sensible
,
the
very
gifts
to
be
vnderstood
,
and
incorporall
are
giuen
vs
;
and
that
not
onely
in
Baptisme
,
but
also
in
the
Supper
of
the
Lord
.
But
if
Christ
do
giue
vs
himselfe
in
his
Supper
,
and
yet
no
bodily
thing
is
giuen
,
(
for
he
saith
that
the
gifts
be
incorporall
)
It
is
manifest
that
Chrysostome
doth
agree
with
the
rest
of
the
Fathers
,
that
Christ
is
present
in
the
vse
of
the
sacrament
by
grace
and
vertue
of
his
body
.
And
although
this
Author
doe
vse
in
some
places
deuout
Hyperbolicall
speeches
disputing
of
this
sacrament
,
which
thing
he
hath
also
done
here
,
when
hee
affirmeth
that
Christ
is
set
before
vs
,
not
only
to
be
seene
,
but
also
to
be
touched
:
yet
an
indifferent
reader
may
easily
perceiue
by
this
place
and
some
other
,
Ortho.
Our
Sauiour
himselfe
chaunged
the
names
,
and
gaue
the
name
of
the
figure
to
his
bodie
,
and
the
name
of
his
bodie
to
the
figure
.
Sodal
.
Thou
saiest
true
:
but
I
would
learne
the
cause
of
this
change
of
names
.
Ortho.
The
cause
is
plaine
to
them
that
bee
instructed
in
the
heauenly
mysteries
:
for
his
will
was
,
that
they
which
partake
the
heauenly
mysteries
,
should
giue
no
heed
to
the
nature
of
the
thinges
which
bee
seene
,
but
by
the
change
of
names
they
should
beleeue
the
alteration
that
is
made
by
grace
:
for
he
which
before
had
called
his
naturall
body
meat
and
bread
,
and
againe
calleth
himselfe
a
Vine
,
the
same
hath
honoured
the
figures
which
be
seene
,
with
the
title
of
his
bodie
and
blood
,
not
altering
the
nature
,
but
ioyning
grace
to
the
nature
.
Nothing
can
bee
spoken
more
plainely
then
Theodoritus
doth
here
expounde
,
how
bread
is
the
body
of
Christ
,
that
is
to
say
,
because
the
nature
of
bread
remaineth
,
and
yet
by
grace
is
made
his
bodie
,
in
that
grace
is
ioyned
to
the
nature
of
the
bread
.
The
same
man
Dial.
2.
Matthew
chap.
64.
Therefore
euen
as
the
olde
Testament
had
sacrifices
and
blood
,
so
hath
the
new
also
,
namely
the
body
and
blood
of
the
Lord
:
for
hee
saide
not
,
These
bee
signes
of
my
body
,
but
,
These
bee
my
body
&
my
blood
.
Therfore
we
must
not
take
heed
to
the
nature
of
those
things
which
bee
set
before
vs
,
but
to
the
vertue
of
them
.
For
euen
as
aboue
nature
,
hee
deified
the
flesh
that
was
taken
of
the
Virgin
,
if
it
bee
lawful
to
vse
this
phrase
;
so
also
doth
he
vnspeakeably
change
these
things
into
his
verie
liuely
body
,
and
into
his
verie
precious
blood
,
and
into
the
grace
of
them
.
In
that
hee
saith
,
Wee
may
not
regard
the
nature
of
those
things
that
be
set
before
vs
,
he
teacheth
that
the
nature
of
the
bread
remaineth
:
and
in
that
hee
addeth
,
But
to
the
vertue
of
them
,
hee
sheweth
that
by
vertue
they
be
the
body
of
Christ
,
and
not
by
any
carnall
meanes
.
Finallie
he
addeth
by
interpretation
,
And
into
the
grace
of
them
,
that
hee
might
exclude
carnall
imaginations
.
de
consecrat
.
Dist.
2.
doe
not
differ
from
these
:
for
thus
bee
the
words
:
Because
in
that
mysticall
distribution
of
spirituall
food
,
this
is
giuen
,
and
this
is
receiued
,
that
wee
receiuing
the
vertue
of
this
heauenly
meate
,
may
become
his
flesh
which
was
made
our
flesh
.
You
haue
almost
the
very
words
which
Emissenus
and
Chrysostome
vsed
,
as
we
rehearsed
before
,
The
distribution
of
the
heauenly
food
,
the
vertue
of
the
heauenly
meate
receiued
,
and
that
so
we
become
his
flesh
.
What
other
thing
is
this
,
then
that
wee
be
ioyned
with
his
flesh
by
grace
and
vertue
?
For
how
can
we
otherwise
be
channed
into
his
flesh
?
To
this
tendeth
also
the
saying
of
Hilary
there
brought
in
among
other
:
in
Ioan.
cap
6.
vpon
these
words
,
This
is
a
hard
saying
,
who
can
away
withall
?
&c.
See
their
follie
:
for
their
dutie
had
been
to
haue
asked
&
learned
those
thinges
whereof
they
were
ignorant
:
but
they
started
backe
,
and
did
construe
nothing
spiritually
,
but
all
things
as
they
outwardly
appeared
:
For
when
they
heard
of
flesh
,
they
thought
hee
would
compell
them
to
be
deuourers
of
flesh
and
blood
.
But
because
wee
vnderstand
it
spiritually
,
neither
wee
be
deuourers
of
flesh
,
and
yet
we
be
sanctified
by
such
meat
.
The
opinion
of
Theophylactus
is
certaine
,
that
the
faithfull
be
not
in
the
sacrament
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
deuourers
of
flesh
,
as
I
may
so
terme
it
,
as
the
letter
properly
soundeth
:
but
that
spirituall
sence
is
required
,
that
is
,
the
forme
of
bread
&
wine
being
retained
,
the
vertue
of
his
flesh
and
blood
is
receiued
of
the
faithfull
,
as
it
is
manifest
by
his
owne
words
both
here
and
those
before
rehearsed
.
Hitherto
haue
we
declared
,
what
hath
bene
the
opinion
of
the
old
true
diuines
of
the
Supper
of
the
Lord
,
aswell
Grecians
as
Latines
,
euen
vnto
Bertrams
time
,
who
in
the
yeere
after
Christs
birth
840.
was
a
famous
man
both
in
life
&
learning
,
noted
by
no
man
of
Heresie
,
nor
found
fault
with
as
hauing
ill
written
,
but
greatly
praised
by
the
iudgement
of
learned
and
good
men
.
Wherefore
that
Iohn
,
called
Abbas
Trithemius
,
S.
Martin
:
Without
faile
euen
vnto
this
day
is
the
same
flesh
giuen
vs
,
but
spiritually
,
not
carnally
:
neither
haue
we
to
finde
fault
that
there
is
denied
to
this
our
time
,
the
appearing
which
was
shewed
to
the
Fathers
of
the
olde
Testament
,
or
that
presence
of
his
flesh
which
was
declared
to
the
Apostles
:
For
certainely
,
neither
of
both
can
be
prooued
to
be
wanting
to
those
that
consider
it
faithfully
.
For
the
true
substance
of
his
flesh
is
also
now
present
with
vs
no
doubt
,
but
in
a
sacrament
,
and
there
be
reuelations
,
but
yet
in
spirit
and
power
:
so
that
no
part
of
grace
can
be
prooued
to
be
wanting
in
the
time
of
grace
that
now
is
.
In
conclusion
,
neither
the
eye
hath
seene
,
nor
the
eare
hath
heard
,
neither
haue
they
ascended
into
the
heart
of
man
,
which
God
hath
prepared
for
them
that
loue
him
.
Notwithstanding
,
he
hath
reueiled
them
vnto
vs
by
his
Spirit
.
Neither
marueile
thou
,
that
he
gaue
carnal
apparances
vnto
them
which
looked
for
his
carnall
comming
:
for
it
is
necessary
that
we
haue
the
grace
so
much
more
of
force
,
&
the
reuelation
of
more
dignitie
,
as
those
things
vndoubtedly
be
more
excellent
that
we
looke
for
.
It
cannot
be
hid
by
these
things
that
we
haue
spoken
,
what
was
Bernards
opinion
of
the
presence
of
the
flesh
in
the
Lords
Supper
.
First
,
folowing
the
old
writers
,
he
appointeth
two
parts
of
the
sacrament
:
the
outward
signe
,
and
the
inward
matter
,
which
he
defineth
to
be
inuisible
grace
.
Againe
,
the
flesh
is
giuen
to
vs
,
but
spiritually
,
not
carnally
.
Finally
,
that
the
very
substance
of
his
flesh
is
present
,
but
yet
as
it
is
fit
for
the
time
of
grace
,
in
grace
,
spirit
and
power
.
As
for
that
other
Sermon
of
the
Supper
of
the
Lord
,
since
it
is
not
reckoned
among
Bernards
owne
works
,
albeit
it
be
not
contrary
to
these
things
that
we
haue
now
spoken
,
(
if
so
be
the
author
be
thought
to
agree
with
himselfe
)
yet
since
it
is
counted
another
mans
worke
,
&
to
haue
a
false
title
,
it
ought
not
to
take
place
in
a
controuersie
of
so
great
a
matter
.
Therefore
in
this
third
part
of
this
worke
I
meant
to
shew
,
&
I
thinke
I
haue
so
done
,
how
Christ
our
Lord
ought
to
be
beleeued
to
be
present
in
the
administration
of
his
holy
Supper
,
according
to
common
&
agreeable
interpretations
of
the
ancient
Fathers
.
First
I
taught
,
that
a
spirituall
vnderstanding
of
eating
the
flesh
of
Christ
was
required
by
them
,
and
all
carnal
imagination
abolished
.
Then
,
that
it
was
no
spiritual
maner
of
understanding
,
if
a
man
folow
the
letter
,
and
proper
signification
of
the
words
,
such
as
they
fained
which
brought
in
Transubstantiation
,
or
doe
appoint
a
grosse
presence
of
flesh
with
the
bread
,
but
that
all
such
imaginations
be
carnall
and
humane
,
&
not
spiritual
.
Lastly
,
what
those
Fathers
deemed
spirituall
vnderstanding
,
namely
that
the
body
of
Christ
in
the
sacrament
of
Thankesgiuing
,
is
giuen
to
the
faithfull
by
grace
and
effectual
power
,
in
a
certaine
holy
signe
.
But
here
a
doubt
riseth
.
If
we
beleeue
that
the
grace
and
vertue
of
his
true
body
bee
ioyned
with
the
bread
and
wine
,
wee
shall
seeme
to
attribute
too
much
to
the
Elements
,
&
therof
should
come
a
double
euil
:
for
so
it
shall
come
to
passe
,
that
the
worshipping
of
the
sacrament
will
follow
,
&
the
perill
of
idolatrie
;
&
euill
men
when
they
receiue
the
sacrament
should
also
eate
his
body
,
&
be
partakers
of
his
grace
.
But
that
cannot
be
.
He
that
eateth
me
(
saith
Christ
)
he
shall
liue
for
me
,
and
hee
that
eateth
this
bread
shall
liue
for
euer
:
which
cannot
bee
vnderstood
of
ill
men
.
As
concerning
the
worshipping
of
the
sacrament
,
I
answere
,
that
the
ancient
fathers
receiued
the
sacrament
of
thanks-giuing
with
reuerence
and
great
honor
,
&
yet
for
all
that
,
were
safe
from
idolatrie
;
which
thing
might
also
happen
to
vs
,
if
the
ancient
discipline
were
reuoked
,
Psal.
98.
when
he
saith
,
That
the
ancient
fathers
worshipped
when
they
did
receiue
.
He
gaue
you
his
very
flesh
to
be
eaten
for
saluation
:
but
none
eateth
that
flesh
vnles
he
haue
first
worshipped
.
And
we
do
not
only
not
offend
in
worshipping
,
but
we
offend
in
not
worshipping
.
The
same
man
in
Sent.
Prosperi
:
Eusebius
Emissenus
:
Chrysostome
1
Cor.
10.
Homilia
24
:
1.
Cor.
11.
dial
.
2.
By
this
and
other
places
,
it
is
easie
to
perceiue
,
with
what
honor
,
&
with
what
reuerence
the
ancient
fathers
came
to
the
holy
Communion
.
Neyther
is
it
any
maruell
,
since
they
beleeued
that
they
receiued
in
that
bread
,
the
true
nature
,
and
vertue
of
our
Lords
true
body
,
and
were
farre
off
from
idolatrie
,
being
instructed
and
diligently
taught
,
not
to
worship
the
outward
signe
,
but
the
inward
vertue
.
Which
thing
Augustin
declareth
by
these
wordes
,
De
doctrina
Christiana
lib.
3.
cap.
9.
For
he
serueth
vnder
a
signe
,
which
worketh
or
reuerenceth
any
thing
that
signifieth
,
not
knowing
what
it
signifieth
:
but
he
that
either
worketh
or
reuerenceth
a
profitable
signe
ordained
of
God
,
whose
force
and
signification
he
vnderstandeth
,
doth
not
honor
this
that
is
seene
and
passeth
away
,
but
rather
that
whereunto
all
such
things
be
referred
.
And
soone
after
:
But
in
this
time
,
after
that
by
the
resurrection
of
our
Lord
Iesus
Christ
the
most
manifest
iudgement
of
our
libertie
appeared
,
we
haue
not
bene
laden
with
the
weightie
operation
of
those
signes
which
we
now
vnderstand
:
but
the
Lord
himselfe
,
&
the
doctrine
of
the
Apostles
hath
deliuered
vnto
vs
a
few
in
steed
of
manie
,
and
those
verie
easie
to
be
done
,
&
most
pure
to
be
kept
;
namely
the
sacrament
of
Baptisme
,
and
the
celebration
of
the
body
&
blood
of
our
Lord
,
which
euerie
man
when
he
receiueth
,
being
instructed
,
he
knoweth
whereto
they
be
applied
,
so
that
he
doth
reuerence
them
not
with
a
carnal
seruitude
,
but
rather
with
a
spirituall
liberty
.
Here
wee
see
with
what
learning
the
Christian
men
in
time
past
were
seasoned
,
before
they
should
come
to
the
vse
of
the
sacraments
;
and
how
,
albeit
they
honored
or
worshipped
aswell
in
Baptisme
as
in
the
celebration
of
the
Supper
,
yet
that
was
done
without
perill
or
offence
.
Perill
,
as
here
it
is
euident
,
when
as
they
had
no
respect
to
that
which
is
seene
and
doth
decay
,
but
to
the
vertue
and
signification
therof
:
Offence
,
because
they
had
a
conscience
in
time
past
,
I
will
not
say
to
receiue
the
sacraments
before
Infidels
,
and
such
as
were
ignorant
of
the
mysteries
,
but
not
so
much
as
to
talke
of
so
secret
matters
before
them
.
Of
the
which
thing
there
be
many
testimonies
:
but
wee
wil
for
this
time
be
content
with
this
one
,
taken
out
of
the
2.
Dial.
of
Theodoritus
.
For
Orthodoxus
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
So
that
worshipping
may
be
defined
to
bee
of
two
sorts
:
the
one
,
wherewith
we
worship
God
himselfe
:
The
other
,
wherewith
we
worship
the
prescribed
signes
&
diuine
mysteries
,
according
to
that
saying
,
Worship
yee
his
footstoole
:
which
thing
most
men
vnderstand
to
be
spoken
of
the
arke
of
couenant
:
other
interpret
it
to
be
of
the
humanitie
of
Christ
.
Or
admit
that
there
is
one
manner
of
worshipping
in
both
places
,
wee
might
say
,
that
the
flesh
of
Christ
is
to
be
worshipped
,
though
it
bee
a
creature
,
for
the
diuinitie
ioyned
therewith
;
that
the
arke
of
couenant
was
to
be
worshipped
,
for
the
presence
of
the
diuine
maiestie
,
which
God
himselfe
promised
should
be
there
present
.
After
the
which
sort
also
we
may
worship
the
sacrament
of
Thankes-giuing
for
the
vnspeakeable
and
inuisible
grace
of
Christ
ioyned
therewith
,
as
Augustin
saith
,
not
honouring
that
which
is
seene
and
passeth
away
,
but
that
which
is
beleeued
and
vnderstood
.
This
also
is
worthy
to
be
marked
,
that
the
worship
in
old
time
,
was
not
done
by
the
idle
lookers
on
,
but
by
them
which
did
receiue
the
mysteries
,
and
were
made
partakers
of
their
grace
.
For
he
that
worshippeth
&
receiueth
,
to
him
it
is
the
body
of
Christ
;
not
to
him
that
worshippeth
&
receiueth
not
.
For
to
this
intent
was
that
meat
ordained
,
that
wee
worshipping
should
eate
,
and
not
that
wee
should
worship
it
when
others
eate
.
Thus
much
bee
said
concerning
the
worshipping
.
But
in
that
it
is
denied
that
euill
men
can
eate
the
body
of
Christ
,
which
thing
should
necessarily
be
done
,
if
the
spirituall
vertue
&
grace
be
ioyned
with
the
bread
;
it
may
be
answered
,
That
there
is
a
distinction
to
be
vsed
.
For
if
we
haue
regard
to
the
very
nature
of
the
sacrament
,
the
diuine
power
can
by
no
meanes
be
absent
from
the
signe
,
in
that
it
is
a
sacrament
,
&
serueth
to
that
vse
:
but
if
we
regard
the
manners
&
inclination
of
the
receiuer
,
it
is
not
life
&
grace
to
him
,
which
otherwise
of
the
owne
nature
is
both
,
because
the
wickednesse
of
euill
men
cannot
be
partaker
of
so
great
a
goodnesse
,
&
suffereth
it
not
to
bring
forth
fruit
,
but
contrariwise
to
them
is
it
death
&
damnation
.
For
euen
as
diuers
kinds
of
meats
bee
of
their
owne
nature
wholesome
,
but
if
they
be
put
into
diseased
bodies
,
they
increase
the
euill
,
and
oftentimes
shorten
their
time
,
not
through
their
nature
,
but
through
the
fault
of
the
receiuer
:
so
also
commeth
it
to
passe
in
the
sacrament
,
whose
proper
vertue
is
alwayes
present
till
it
hath
performed
the
office
thereof
,
although
an
euil
man
when
he
receiueth
it
,
cannot
be
partaker
of
so
great
goodnesse
,
nor
perceiue
any
fruit
thereof
.
Cyprian
de
Coena
Domini
confirmeth
the
very
same
.
Petiliane
lib.
2.
ca.
47.
Therefore
remember
that
the
maners
of
ill
men
do
nothing
hurt
the
sacraments
of
God
,
to
make
that
either
they
be
not
sacraments
at
all
,
or
be
lesse
holy
:
but
the
hurt
is
to
the
ill
men
themselues
,
that
they
should
haue
them
for
a
testimony
of
damnation
,
and
not
for
a
helpe
to
saluation
.
The
same
man
in
his
fift
booke
of
Baptisme
Contra
Donatistas
cap.
8.
He
that
eateth
vnworthily
,
eateth
&
drinketh
his
owne
iudgement
.
The
same
man
contra
Crescen
.
lib.
1.
cap.
25.
Albeit
the
Lord
himselfe
say
,
Vnlesse
a
man
eate
my
flesh
,
and
drinke
my
blood
,
he
shall
haue
no
life
in
him
,
doth
not
the
same
Apostle
teach
,
that
this
becommeth
destruction
to
them
that
vse
it
ill
?
For
he
saith
,
He
that
eateth
the
bread
,
and
drinketh
of
the
cup
of
the
Lord
vnworthily
,
is
guilty
of
the
body
and
blood
of
the
Lord
.
Behold
,
how
diuine
and
holy
mysteries
do
hurt
those
that
vse
them
ill
.
Why
not
Baptisme
in
like
maner
?
By
these
&
many
other
places
it
is
euident
,
that
the
sacrament
of
Thankesgiuing
,
asmuch
as
pertaineth
to
the
nature
of
the
sacrament
,
is
verily
the
body
and
blood
of
Christ
,
and
is
verily
a
diuine
and
holy
thing
,
albeit
it
be
receiued
of
the
vnworthy
:
where
notwithstanding
they
be
not
made
partakers
of
the
grace
,
&
holines
thereof
,
but
they
draw
thereout
death
and
damnation
.
For
neither
doth
so
great
a
goodnes
remaine
in
them
,
or
enter
into
them
,
to
the
intent
to
remaine
,
but
to
condemne
them
.
Neither
doeth
the
touching
of
the
Lords
body
any
more
profit
them
,
then
it
did
the
Iewes
that
crucified
Christ
,
to
touch
his
body
that
was
hallowed
,
&
alwaies
indued
with
his
grace
.
Wherefore
let
this
be
certaine
,
that
the
sacraments
,
as
long
as
they
be
sacraments
,
doe
retaine
their
vertue
,
neither
can
they
be
separated
from
it
.
For
they
alwayes
consist
of
their
parts
,
heauenly
and
earthly
,
visible
and
inuisible
,
inward
&
outward
,
whether
good
men
or
euill
,
worthy
or
vnworthy
receiue
them
.
And
also
that
change
of
signes
and
passage
of
elements
into
the
inward
substance
,
which
wee
often
find
in
the
old
writers
,
can
by
no
meanes
stand
,
if
we
separate
the
vertue
from
the
signe
,
or
would
haue
the
one
receiued
apart
from
the
other
.
But
this
is
so
to
be
vnderstood
,
as
long
as
the
signe
serueth
to
that
vse
,
and
is
applied
to
that
end
for
the
which
it
was
ordained
,
according
to
Gods
word
.
For
if
we
apply
it
to
other
vses
,
and
abuse
it
contrary
to
Christs
institution
;
either
it
is
no
sacrament
at
all
,
or
else
it
ceaseth
from
being
a
sacrament
.
Therefore
they
commit
no
light
offence
,
which
do
not
direct
the
signes
of
bread
and
wine
to
that
end
which
Christ
ordained
them
for
,
but
do
consecrat
them
for
a
pompe
,
farre
off
from
Gods
word
,
and
yet
notwithstanding
doe
thrust
them
to
the
simple
people
in
stead
of
sacraments
.
For
although
they
be
ministred
orderly
,
and
according
to
their
lawfull
vse
;
yet
when
that
vse
and
doing
of
their
proper
office
doeth
cease
,
they
retaine
no
longer
neither
the
name
,
nor
vertue
of
sacraments
,
which
thing
the
old
custome
of
the
church
doeth
proue
.
For
when
the
Communion
was
ended
,
men
did
eat
their
common
supper
,
and
spent
together
in
the
Church
those
things
that
remained
of
the
sacraments
,
as
Hierom
doth
witnesse
vpon
the
1.
Cor.
cap.
11.
In
Leuit.
lib.
2.
cap.
8.
whereof
neither
was
lawfull
to
be
done
,
vnlesse
they
had
ceased
to
be
sacraments
.
Wherefore
,
neither
is
that
doubt
of
them
that
receiue
it
vnworthily
,
of
any
force
to
subuert
this
opinion
which
we
haue
set
forth
,
but
that
neuerthelesse
remaineth
safe
,
and
vnhurt
,
and
worthily
to
be
imbraced
of
men
desirous
of
trueth
and
concord
.
First
,
because
the
dignitie
&
due
honour
of
the
sacraments
is
not
hurt
,
but
remaineth
whole
and
vnblemished
,
whilest
we
confesse
both
the
trueth
of
his
body
,
and
the
nature
and
substance
of
the
same
,
to
be
receiued
of
the
faithfull
together
with
outward
signes
,
which
thing
the
ancient
Fathers
do
testifie
to
be
done
.
Againe
if
we
receiue
that
distinction
which
the
same
Fathers
diligently
obserued
,
betweene
that
proper
assumpt
body
of
the
Lord
,
or
that
he
tooke
vpon
him
,
and
this
figuratiue
body
,
or
sacrament
of
his
body
,
there
is
no
offence
committed
against
the
rule
of
our
faith
,
which
by
no
meanes
is
to
be
wronged
,
since
that
we
attribute
to
either
body
their
due
.
For
we
say
,
that
his
proper
and
assumpt
body
is
in
a
place
,
and
limitted
within
the
space
of
a
place
,
for
the
maner
of
his
true
body
,
as
Augustine
saith
:
As
the
true
maner
of
humane
nature
requireth
,
and
the
true
beleeuing
fathers
against
Marcion
,
Eutyches
,
and
other
heretikes
do
stoutly
affirme
;
Which
thing
they
that
deny
,
and
appoint
that
body
to
be
euery
where
,
doe
by
that
meanes
deny
the
true
nature
of
his
body
,
and
fall
into
the
errors
and
heresies
of
them
.
And
yet
there
is
no
let
,
but
the
trueth
of
his
mysticall
body
,
because
it
is
a
spirituall
and
diuine
matter
,
is
as
largely
spread
&
present
,
as
the
celebration
of
the
sacrament
is
spread
,
according
to
the
opinion
of
the
same
true
beleeuing
Fathers
.
Furthermore
,
no
absurdities
follow
this
doctrine
,
as
very
many
doe
insue
both
that
grosse
Transubstantiation
,
&
also
that
carnal
coupling
with
the
bread
;
namely
,
that
mise
,
beasts
,
desperate
men
doe
gnaw
,
chew
,
or
swallow
that
precious
body
of
the
Lord
which
was
taken
of
the
Virgine
,
whereas
it
is
lawfull
for
no
man
to
eat
of
that
body
,
no
not
for
a
godly
man
,
as
Hierom
witnesseth
.
Beside
,
this
is
no
doubtfull
doctrine
,
nor
hard
to
be
perceiued
,
but
open
,
and
very
cleare
,
as
farre
as
the
nature
of
the
mysteries
do
permit
.
And
albeit
this
controuersie
doth
otherwise
seeme
to
many
,
intricate
,
and
like
a
maze
;
this
exposition
is
easie
,
no
darkenes
in
it
,
no
wordes
of
the
Scriptures
,
nor
testimony
of
the
Fathers
be
against
it
,
but
all
they
do
agree
&
friendly
accord
.
Adde
hereunto
,
that
this
maner
of
handling
this
matter
,
is
old
,
&
constantly
deliuered
to
vs
from
the
ancient
Fathers
,
not
new
sprung
,
nor
at
this
time
first
inuented
,
as
the
matter
it selfe
declareth
;
&
therefore
it
maketh
them
more
friendly
to
obtaine
the
peace
and
tranquility
of
the
Church
,
since
that
all
men
may
vnderstand
that
it
is
no
new
opinion
,
made
out
of
our
owne
heads
,
but
the
ancient
opinion
of
the
true
beleeuing
Fathers
called
to
memory
againe
:
especially
since
it
is
of
such
sort
as
can
iustly
offend
no
part
,
but
moue
&
exhort
all
men
to
be
content
.
There
be
some
that
take
in
ill
part
,
that
the
sacrament
of
Thankesgiuing
is
called
a
signe
or
figure
,
as
though
it
were
a
bare
signe
or
vaine
figure
.
Here
they
heare
that
it
is
not
only
a
signe
,
but
the
thing
it selfe
,
not
onely
a
figure
,
but
also
the
trueth
.
Not
being
contented
herewith
,
they
vrge
the
Fathers
,
they
require
the
nature
of
his
body
in
the
sacrament
.
Here
also
they
do
heare
,
that
the
presence
of
his
nature
is
taught
,
and
that
there
is
a
naturall
participation
.
Yet
they
goe
further
,
and
command
vs
to
confesse
a
substance
of
his
body
.
They
see
also
that
the
substance
is
by
vs
affirmed
to
be
present
,
and
that
our
communion
with
Christ
naturally
and
(
if
I
may
so
say
)
substantially
,
is
here
set
out
:
but
yet
that
these
termes
ought
to
bee
vnderstood
,
not
as
Philosophers
,
but
as
Diuines
vse
to
speake
.
Neither
would
wee
striue
so
much
about
that
terme
of
Transubstantiation
,
albeit
it
be
barbarous
&
nothing
necessary
,
if
so
be
they
would
interpret
it
to
be
such
a
change
of
substance
as
the
ancient
Fathers
acknowledged
,
that
is
to
say
,
a
sacramentall
alteration
;
such
also
as
is
made
in
a
creature
that
is
regenerat
by
Baptisme
,
which
is
made
a
new
man
,
and
a
new
creature
;
and
such
also
as
is
made
when
wee
be
turned
into
the
flesh
of
Christ
,
which
examples
the
ancient
Fathers
vsed
.
We
do
not
so
much
eschew
the
termes
themselues
,
although
there
is
also
respect
to
be
had
of
them
;
but
we
require
the
signification
of
them
,
which
the
Fathers
themselues
taught
and
earnestly
demaund
;
And
onely
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
,
the
deuouring
of
flesh
,
which
by
no
meanes
they
allow
,
but
condemne
as
foolish
and
wicked
,
we
reiect
,
as
farre
off
from
the
Scriptures
,
and
farre
from
the
interpretation
of
the
Fathers
,
and
finally
directly
striuing
with
the
true
faith
:
and
we
iudge
,
that
a
spiritual
meaning
is
necessary
in
the
eating
of
this
flesh
,
following
therein
Christ
himselfe
the
Author
,
and
the
consent
of
the
best
allowed
interpreters
that
we
haue
.
Surely
it
is
a
marueilous
matter
to
see
,
how
in
other
controuersies
we
be
Aristotle
men
,
and
oftentimes
take
hold
of
distinctions
more
curious
then
necessary
:
and
in
this
disputation
of
Sacraments
we
admit
no
difference
,
we
allow
no
equiuocation
,
although
both
the
nature
of
the
thing
requireth
it
,
and
the
authoritie
of
the
old
writers
doe
as
it
were
point
vs
to
it
with
a
finger
;
and
seeing
that
neither
the
Scriptures
,
nor
the
holy
Fathers
do
speake
of
the
diuine
mysteries
after
a
naturall
sort
,
but
after
an
high
and
diuine
maner
,
as
becommeth
men
that
treat
of
diuine
matters
,
and
inspired
with
God
,
comparing
spiritual
things
with
spirituall
things
.
Againe
,
if
there
be
any
man
that
thinketh
that
there
is
here
too
much
attributed
to
the
elements
,
it
is
not
so
:
but
their
due
reuerence
is
giuen
to
the
outward
signes
for
the
holy
vse
of
them
.
But
the
inward
power
which
commeth
by
the
force
of
the
word
of
God
,
is
onely
that
which
the
mind
of
the
faithfull
doth
respect
,
which
sanctifieth
the
body
and
the
minde
of
him
that
vseth
it
.
But
if
there
be
any
that
require
a
miracle
,
(
for
some
of
the
Fathers
called
the
sacrament
of
Thankesgiuing
,
a
notable
miracle
)
surely
it
is
no
lesse
to
be
marueiled
at
,
that
the
bread
and
wine
being
earthly
creatures
,
and
ordeined
to
feed
the
body
onely
,
doe
possesse
that
force
in
them
,
and
so
mighty
an
efficacie
by
the
vertue
of
the
mystical
benediction
,
that
they
cleanse
,
nourish
,
sanctifie
,
and
prepare
to
immortalitie
both
minds
and
bodies
,
so
that
they
make
vs
members
of
Christ
,
and
one
body
with
him
.
Yea
this
miracle
hath
more
weight
,
more
dignitie
,
greater
profit
,
and
more
agreeable
to
the
maner
of
the
mysteries
,
then
any
grosse
Transubstantiation
,
or
naturall
and
humane
flesh-eating
can
comprehend
.
Wherefore
,
the
seeds
of
contention
and
discord
bee
now
taken
away
,
and
there
remaineth
no
cause
why
,
but
the
Churches
of
Christ
,
especially
those
that
professe
the
desire
of
the
Gospel
,
may
agree
in
one
with
quiet
minds
and
coupled
affections
,
which
now
disagree
among
themselues
with
bitter
hatred
.
These
things
,
my
brethren
,
I
haue
thought
meet
to
gather
together
touching
this
controuersie
full
of
thornes
,
as
it
seemed
to
many
:
surely
at
the
first
not
with
this
intent
to
set
it
abroad
in
print
,
but
to
haue
some
certaintie
whereto
I
may
leane
,
in
a
matter
so
full
of
controuersie
,
and
yeeld
a
reason
of
my
opinion
.
But
now
,
that
me
thinketh
I
haue
taken
some
fruit
of
this
worke
,
whateuer
it
bee
,
I
am
not
vnwilling
if
it
may
bring
any
profit
to
others
also
.
This
I
know
in
my
owne
conscience
,
that
I
haue
sought
for
no
other
thing
in
this
Treatie
,
but
godly
and
modestly
to
profit
my selfe
and
others
.
I
beseech
the
GOD
and
Father
of
our
Lord
IESVS
CHRIST
to
remooue
from
the
mindes
of
Pastours
,
Doctours
and
Ministers
of
the
Church
,
the
greatest
confusion
of
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
desire
to
striue
and
rule
,
and
dispose
their
mindes
to
peace
and
brotherly
concord
in
Christ
,
that
they
may
not
abuse
this
notable
bond
of
loue
,
deliuered
and
commended
by
the
Lord
himselfe
to
his
Church
,
wresting
it
to
the
nourishing
of
contentions
and
factions
:
And
vouchsafe
to
inspire
with
his
Spirit
the
hearts
of
Princes
and
Magistrates
,
that
they
may
aboue
all
things
regard
what
doeth
most
become
the
rule
committed
to
their
charge
,
and
aduance
Gods
glory
,
and
not
respect
what
may
grow
to
their
coffers
by
this
troublesome
time
,
with
the
cruell
vexation
of
their
Subiects
,
and
common
calamitie
of
their
Common-weales
.