YOVR High Excellence desires then to vnderstād,The two Questions which this Trea [...]ise pro­poneth. If that Bodie and Blood of CHRIST which is taken by the mouth of the Faythfull in the Church, bee taken so in a mysterie, or according to a literall veritie? that is, Whether it containe some secret thing, which is onlie manifest to the eyes of Fayth? or without the covering of anie such mysterie, if the eyes of the bodie beholde that outwardlie, which the soule and mynde doeth beholde inward­lie?

That the whole matter which is in hand then, may appeare mani­fest, and if it bee that same Bodie which was borne of the Virgine Marie, which suffered, died, and was buried, and rising againe, as­cended [Page 30] to heaven, and sitteth now at the right hand of the Father; let vs looke throughlie first to the for­mer of these questions.

And lest we be intangled with­in the obscure circuit of ambiguous and doubtfull words,The fi [...]st Que­stion is, Whe­ther the literal sense, or a fi­gu [...] at [...]e, is to be [...]etained in the word [...]s of the LORDES Supper? we must first define what a figure is, and what we call literall veritie, that so eyeing some certaine thing, we may know assuredlie whither to direct the course of this our present discourse.

A figure then,He call [...]th at a figure, which we cal a Tro [...], and C [...]ero. the ligh [...]es of speach. is a certaine over­shadowing of a thing with some vailes (or ornaments of speach) manifesting so what it intendes, as for example,So Sacra­mentes are vi­sible wordes, and externall [...]ig [...]es, wherby (as Loinbard sayeth, lib. 4, dist. 1.) we are taught in hea­venly matters. when wee speake of the worde, wee call it Bread, as in the Lords Prayer, when wee desire to bee given vs our daylie Bread, or when Christ (who is the incarnate worde) speaking in the Gospell, sayeth of himselfe, I am the living Bread, which came downe from Hea­ven: Iohn, 6, & 15. Or when hee calleth him [...]elfe a Vine, and his Disciples Branches; [Page 31] all these speaches say one thing, and signifie another.

But [literall] veritie is the de­monstration of a manifest thing not covered with anie resemblances of shadowing,He c [...]lleth that V [...]ritie, which is a proper speach: and which there­ [...]fter hee calleth a proprie­tie. Therefore Augustine sayeth, lib. 3, contra Maxim, Sacramentes are one thing, but signifie another. Ther­fore wee must beware, that wee take not a figuratiue spe [...]ch accor­ding to the let [...]r, lib. 3, de do [...]. Christ. cap. 10. but insinuated in its owne pure and proper (and that wee may speake more plainlie) in its owne naturall and manifest sig­nification, as when Christ is said to be borne of the Virgine Marie, suffe­red, was crucified, died, and buried; there is nothing heere over shado­wed with covering figures; but the veritie of the thing is showne by the proper signification of the natu­rall words themselues; neither may wee vnderstand anie other thing heere than is spoken. But in the former examples it was not so: for Christ substantiallie is not Bread, nor a Vine, neither were the Apo­stles Branches; wherefore heere is pointed foorth a figure: but in the preceeding speaches the literall ve­ritie, that is, the plaine and open [Page 32] meaning in a cleare discourse is ma­nifestlie showne.

But let VS returne to that for whose cause these thinges are for­merlie spoken, to wit, to the con­sideration of the Bodie, and Blood of Christ:

For if the mysterie thereof bee celebrated without anie figure,1. Argument, taken from the nature of a mysterie. it is not convenientlie called a mysterie; seeing that cannot bee called a my­sterie, wherein there is no secret thing, nothing removed from our corporall senses, nothing hid with some coverture or other: But that bread which by the administration of the Priest is made the Bodie of Christ, showeth one thing to the outward senses of men, and cryeth another thing inwardlie to the soules of the Faythfull: Outwardlie the Bread is that selfe-same which it was before; for wee see that same shape, and colour, and that same sa­vour thereof is also perceived; but inwardly a farre more different, pre­cious, and excellent thing is intima­ted [Page 33] and exhibite, because it is hea­venlie and divine; that is, the Bodie of Christ is showne vnto vs, which is not seene with these fleshlie eyes, but is seene, and taken, and eaten, by the looking on of a faythfull soule.

The Wine also which by the Priestlie consecration is made the Sacrament of Christs Blood,2. Argument, from the judgement of our senses [...] and from expe­rience [...] v [...]to which judge­ment Christ him selfe ep­pealeth, Luke, 24. repre­senteth one thing outwardlie, and containeth another thing inward­lie; for what see wee outwardly, but the substance of Wine? taste it, and it is Wine; smell it, and it savours Wine; looke to it, and you shall be­holde the colour of Wine: But if it bee considered inwardlie in the mynde, it tasteth not as Wine, but as the Blood of Christ, vnto the Be­lievers soules, and is acknowledged so while it is seene, and is approven while it is so smelled.

These things to bee so, it is ma­nifest, seeing no man can denye the same; because that Bread and that Wine figuratiuelie onelie is the Bo­die [Page 34] and Blood of Christ: for in that Bread, as is clearelie seene, there is no flesh knowne to bee in it; or in that Wine anie drop of blood to bee pointed foorth, while as after this mysticall consecration they are not-with-standing neyther called Bread nor Wine, but the Bodie and blood of Christ.

For if according to some there bee nothing taken figuratiuely in this Sacrament,3. Argument, from the na­ture of fayth, whose proper­tie is [...]o be [...] conver [...] about spiritual subjectes. Heb [...]. 11, 1. but all bee conside­red according to the [...]oresaide ver­ball veritie, (or literall meaning) then faith worketh nothing heere, because there is nothing heere con­sidered spirituallie, but all whatso­ever, is taken corporallie. And seeing fayth, according to the Apostle, Heb. 11. 1, is an evidence of things which appeare not, that is, not of those substances which are seene, we shall get nothing heere by fayth, because whatsoever is heere, falleth vnder, and wee judge it with our corporall senses.

There is nothing more absurd4. Argument, diffe [...]t things cannot be pre­d [...]ble one of another [...] but the br [...]d and the bodi [...] of Christ are dif­ferent, &c. L [...]go. [Page 35] also than to take that bread to bee flesh carnallie, or to say that that Wine is Blood reallie; for so it will not bee a mysterie, seeing there is no secret nor hid thing in this sort of speach anie way contained.

How likewise are these sayde to be the Bodie and Blood of Christ? seeing there is no change vnder­stood to bee made of them;5. Argument, from the [...]du [...]uon of di­verse forces of substanti [...]ll changes, whereof Tr [...]nsubs [...]n­tiation [...] e [...] 1. o [...]. for all [...] change is either from that which is not, into that which is, or from that which is, into that which is not, or from that which alreadie is, into another which in like manner is. But in this Sacrament, if the trueth in simplicitie be onelie considered, and none other thing bee believed by the senses than that which they see, there shall none alteration heere bee seene to bee made.

For neither is there a change out of that which was not, into that which is, which manner of change is seene in things growing, seeing they were not before, but that they may haue a being, they are changed [Page 36] from not being, into that which hath a being: But this Bread and Wine were, before they were tur­ned into the bodie and blood of Christ. Neither is there such a mutation as of that which hath a being, changing into that which hath no being; which sort of altera­tion is in thinges perishing by de­caying; for whatsoever decayeth, first of necessitie had some being; neither can that suffer such an alte­ration, which never had a being. Now that this sort of alteration, is not in the Sacrament, is cleare lyke­wyse; because according to the trueth, the forme of the creature which it had before, is knowne as yet constantlie to remaine.

Also, there is an alteration which is of that which hath a being, into that which lyke-wyse hath a being; which sort is seene in things suffering a change in their qualities onelie, (the substance remaining) as when that which was white, is changed into that which is blacke: [Page 37] but neither is this alteration known to be made in this Sacrament; for there is nothing found heere to bee changed, neither in touching, nor colour, nor favour. If therefore there bee nothing heere changed, the elements are none other, than that they were before.

But heere the Bread and Wine are other things,6. Argument, from a S [...]cr [...] ­mentall sort of [...], which must be gran­ted in [...] because the bread is made to bee the bodie, and the wine the blood of Christ; for so saith he himselfe, Take, eate, this is my bodie: and so of the Cup, Take drinke, this is the blood of the new Testament, &c. Wee must then demande of them, who will vnderstand nothing heere figuratiuelie, but all things to consist in verball simplicitie, where­in this alteration is made? seeing they are not nowe these thinges which they were before, to wit, bread and wine, but are the bodie and blood of Christ; for according to the forme and shape of visible thinges, both these haue in them­selues (substantiallie) none altera­tion: [Page 38] and if they haue suffered no alteration, they are nothing else but that which they were before.

Wherefore (Renowned Prince) your Highnesse seeth to what point these of the contrarie opinion are driven; for they denye that which they are thought to affirme, and that which they belieue, they are found to destroy.

For they confesse truelie, that it is the bodie and blood of Christ: and when they say this, without doubt they graunt, that the bread and wine is not that nowe which they were before: and if they bee other than they were, then they are changed, seeing that cannot bee denyed. Let them therefore tell wherein they are changed? for we see nothing corporallie to be chan­ged in them: of necessitie then they must confesse either that they are changed in some other respect, (to wit, in vse) and consequentlie not to bee that which they otherwise are seene to bee in veritie, but ano­ther [Page 39] thing which they are not seene to be according to their owne pro­per and substantiall existence. Or if they will not confesse this, they shall bee constrayned to denye, that they are the bodie and bloode of Christ at all: which not onelie is abhominable to say, but to thinke onelie.

But because they will confesse, that they are the bodie and blood of Christ, neither could they haue beene so, except the change had beene to the better; neither is that change corporallie, but spirituallie made, of necessitie the speach there­of is figuratiue; because vnder the vaile or curtaine (as it were) of corporall bread and wine, is con­voyed vnto the soule the spirituall bodie and bloode of Christ: Not that these are the existences of two diverse things, to wit, as of a bodie and a spirit, but one and that same selfe thing, according to one consi­deration is a sort of bread and wine, and according to another is the bo­die [Page 40] and blood of Christ: according to that, as they are touched corpo­rallie, they are kyndes of corporall creatures; but according to that power whereby they are made so spirituallie, they are the mysteries of the bodie and blood of Christ.

Let vs consider also the Laver of holie Baptisme,7. Argument, from B [...] p [...], wher [...]n the water change [...]h not its [...] nature; there­fore neyther the bread and w [...]ne in the Lords Supp [...]. which worthilie is called the fountaine of life, be­cause it reformeth the commers vn­to it, by the newnesse of a better life, and gif [...]eth them that are dead in sinne, with liuelie grace and righ­teousnesse: according to that it is the element of water, hath it that power? and yet except it had the vertue of Sanctification, it could not wash away the blot of sinne: and except it contained the strength of life, it could no wise giue life to the dead: not in the flesh, (I meane) but in the soule. And yet if wee consider, in that fountaine onelie that which our bodilie eye percei­veth, it is seene to bee a moyst ele­ment, subject to corruption, having [Page 41] no power, but to wash onelie the bodie: but the accessorie vertue of the holie Spirit, by priestlie conse­cration, maketh it pithie, not onelie to wash away the filth of the bodie, but also to purge, by a spirituall grace, the foulenesse of the soule.

Beholde then, in one, and that same element, wee see two contra­rieties to remaine; that is, that which is subject to corruption, to giue in­corruption; and that which hath no lyfe, to giue lyfe. It is manifest then, into that fountaine to be both that which the corporall senses see­keth, and therefore to bee change­able, and corruptible: and againe that also to bee in it, which onelie sayth beholdeth, and therefore can­not bee corrupted, nor suffer the losse of lyfe. If thou consider it, as it washeth outwardlie, it is an ele­ment; but if thou weigh it, as it cleanseth inwardlie, it is the power of lyfe, of sanctification, and im­mortalitie. Therefore in the pro­per nature thereof it is corruptible [Page 42] water, but in the mysterie thereof, and holie vse, it is curing grace: even so that which is called the bo­die and blood of Christ, in the out­ward show considered, it is a crea­ture, subject to mutabilitie, and cor­ruption, but if wee consider the ver­tue of the mysterie thereof, it is life, giving immortalitie to the parta­kers thereof.

These thinges then are not all one,8. Argument, from [...] for that which [...] the body [...] he [...] or [...] which i [...] [...] of the bodie. as they are seene, and as they are believed: for according to that as they are seene, they beeing cor­ruptible, they feed the bodie which is corruptible; but as they are belie­ved, beeing immortall, they feede our soules to immortal [...]ie.

The Apostle also writing to the Corinths,1. Cor 10. 9 Arg [...]ment, from [...] Apostl [...]. his [...] Our F [...]thers in the Ser, [...] and in the water that pushed out of the Rocke, were p [...]t [...] ­kers of Christ his bodie and blood; other­wise they shoulde no [...] [...] vnto the faythfu [...]l in the Old. Testam [...]t that which th [...]y [...] but all the for­m [...], non [...] of them requi­red not the [...]o porall pre­fence of that which they signi [...]ied. ther­ [...]oe according to the invisi­ble [...]fficacie of the holie Ghost onelie they had their [...] men [...]ll force [...] as doeth the LORDES Supp. [...]. sayeth, I would not, Brethen, that you should bee [...] ignorant, that all our Fathers were vnder the Cloude, and all passed though the Sea, and were all baptized vnto Moses in the Cloude, and in the Sea, and did cate the same spiri­tuall meate, and drinke the same spirituall drinke: For they dranke of that spiri­tuall [Page 43] Rocke that followed them, and that Rocke was CHRIST.

Wee perceiue then, that the Sea, and the Cloude, did carrie a fi­gure of Baptisme, and that our Fa­thers in the olde Testament haue beene baptized in them. Now, could the Sea, in that it was an ele­ment, haue in it the vertue of Bap­tisme? or could the Cloude, in that respect it did kythe the thickest part of the aire, sanctifie the people? Neither can we say, that the Apostle (speaking in Christ) hath sayde vntruelie, that our Fathers were baptized in the water, and in the cloude. And albeit that Baptisme did not represent the same forme of Baptisme of Christ which is nowe vsed in the Church daylie, yet not­withstanding no man, in his wits can denye, but it was a sort of Bap­tisme, and in it our Fathers to haue beene baptized; except, madlie, he presume to gaine-say the Apostles wordes.

Therefore the sea and the cloud, [Page 44] in that they are naturall bodies, giue not the cleannesse of sanctification, but according to that they contai­ned in them invisiblie the sanctifi­cation of the holie Spirit; for there was in them a visible forme, which might appeare to the corporall sen­ses of all, not in similitude, but in the veritie it selfe; and inwardlie a spirituall power shyned, which ap­peared, not to carnall eyes, but to the eyes onelie of the soules of the godlie.

Like-wyse the heavenlie Foode which rayned from Heaven, and the water that gushed from the rocke, was corporall, and fedde and watered the people corporallie: yet not-with-standing the Apostle cal­leth that M [...]nna, and the water Spi­rituall Food. Wherefore serveth this? Because there was a spirituall po­wer of the word of GOD in these substances, which did feede and wa­ter rather the soules of the belie­vers, than their bodies.

[Page 45]And altho that meate and drinke fore-shewed the mysterie of the bo­die and blood of Christ,10, Argument, from the in­tern [...]ll matter of the Sacra­ment [...]s: Our F [...]th [...]rs were m [...]d [...] pa [...]t [...] ­k [...]ts of Christ, but wee are m [...]de [...] of Christ: [...], both wee and they of one thing. then onelie to come, which the Church nowe celebrateth as come; not-with-stan­ding the holie Apostle affirmeth constantlie, That our Fathers did eate that same spirituall foode, and did drinke that same spirituall drinke.

Perhaps then thou wilt aske, what hee meaneth by that same spi­rituall meate and drinke? To wit, Even that same which the Children of the faythfull eate and drinke now-a [...] dayes in the Church: for wee must not conceiue diverselie heere, because one, and that selfe­same CHRIST, who fed the peo­ple in the Desart, being baptized in the water, and the clowde, hee wa­tered them then with his bloode, which hee gaue them to drinke, and fed them then with his flesh: and nowe in the Church of the Fayth­full hee feedeth his people with the same bread of his bodie, and giveth [Page 46] them the same water of his bloode, both for drinke and nowrishment. Which thing the Apostle did goe about to signifie, when hee sayde, That our Fathers did eate that same spiritual food, and dranke that same spirituall drinke: and therefore hee did consequentlie adde, That they dranke of that Spirituall Rocke which followed them, and the Rocke was CHRIST: that wee might there-by vnderstand, that Christ in the Desart did consist in that spirituall Rocke, and gaue to the people the water of his bloode. Who there-after having taken flesh of the Virgine, hath given him selfe in our tyme vnto the death of the Crosse, for the saving of the fayth­full: and since that tyme hath shed the water of his blood, where-by not onelie wee might bee redee­med, but also where-of wee might plentifullie drinke.

A wonderfull mysterie indeed, because incomprehensible, and in­estimable! Hee had not as yet ta­ken [Page 47] on the shape of Man, Hee had not as yet tasted of Death, for the safetie of the Worlde, Hee had not as yet redeemed vs, with his pre­cious blood, when alreadie our Fa­thers in the Desart, by Spirituall Food, and invisible Drinke, did eate his bodie, and drinke his blood, as the Apostle t [...]stifyeth, when hee af­firmeth our Fathers to haue eaten that same Spirituall Food, & drun­ken that same Spirituall Drinke: Not that how the same was done is to bee inquired; but Fayth that it was so done, is to bee acquired: For that selfe-same GOD, who in his Church, by his Almightie power, changeth the Bread and Wine, into his Flesh and Blood, after a Spiri­tuall manner; that selfe-same GOD (I saye) turned in the verie like sorte the Manna which rayned from Heaven, into his owne bodie vnto them invisiblie; and turned the wa­ter, gushing out of the rocke, into his owne blood.

[Page 48]Which thing David vnderstan­ding,11. Argument, from o [...] fel­eo [...] pur [...]rs o [...] that [...]piri­tuall and [...] ­ [...]lie foode. The Angels did not [...] [...] of that corpo [...] [...]ll Manna, [...] of that spirituall; therefore even so the [...]ayth­full, not in a corpor [...]ll, but in a spirituall manner, by fayth doe [...]ate the [...]od [...]e of CHRIST. hee declared the same mani­festlie, beeing instructed by the ho­lie Ghost, saying, that Man did eate the bread of Angels. For it is a thing to bee laughed at, to suppose that that corporall Manna given to the Fathers, doeth feede that hea­venlie hoaste, or that they doe eate anie such meate, who are filled with the Banquets of that Heavenlie worde. The Psalmist surelie sho­weth, or rather the Spirite of God speaking by the Psalmist, either what our Fathers by that heavenlie Man­na did receiue, or what the faythfull nowe in the mysterie of the bodie and blood of Christ ought to con­ceiue, and belieue. In both these (surelie) Christ him selfe is meant, who feedeth the soules of the earth­lie believers, and is the meat of the heavenlie Angels: and both this is done, not with a corporall tasting, nor by a bodily foode, but by the vertue of the spirituall word.

[Page 49]And vvee vnderstand by the Evangelistes rehearsing,12. Argument, from the c [...]r­cumstance of the tyme of the [...] ra­t [...]on and insti­tution of the Lords Supp [...]s Matthew, 20. that our Lord Iesus Christ, before that hee suffered, taking bread, gaue thanks, and gaue to his disciples, saying, This is my Bodie which is given for you; doe this in remembrance of Mee. Likewyse He tooke the Cup, after Supper, saying, This Cup is the New Testament in my Blood, which is shed for you: Where wee see that Christ as yet had not suffered, and yet the mysterie of his bodie and his blood was alreadie celebrated: for wee thinke not, that anie of the faythfull will doubt, that that bread was made the bodie of Christ, which giving to his disciples, hee sayeth thereof, This is my Bodie, which is given for you: Neither that they will doubt, that that Cup doeth con­taine the blood of Christ (sacra­mentallie, to wit) concerning the which hee sayeth also, This Cup is the new Testament in my blood, which shalbe shed for you: So that a little before hee suffered, hee could thus [Page 50] haue changed that substance of bread, and creature of wine, into his owne bodie which was to suffer, and into his blood, which was to be shed: and so also he was able to con­vert that heavenlie foode after the same manner that rained in the wil­dernesse, and that water which gu­shed out of the Rocke, into his bo­die and blood, albeit that long after hee was incarnate, and his flesh was to hang vpon the Crosse for vs, and his blood was to bee shed for our ablution.

Heere also wee ought to consi­der how the words are to bee taken which himselfe sayeth,Iohn, 6. [...]3 Argument, from the ab­sued and wic­ked v [...]l [...], which necessa­r [...] followeth that gross [...] & [...] [...]t [...]ng of Chi [...]stes [...]o­d [...]. Except yee eate the flesh of the Sonne of man, and drinke his blood, yee haue no lyfe in you. Hee sayeth not, that his flesh which did hang vpon the crosse should be cutted in pieces, and eaten by his Disciples; or that his blood, which was to bee shed for the redemption of the worlde, was to bee given to his Disciples to drinke, for that were a facinorous and an abhominable [Page 51] thing, if either his blood were so drunken, or his flesh eaten; accor­ding, as that grosse and incredulous people thought. Wherefore in the words following,14. Argument, from Christes visible as [...] ­sion, and the estat [...] of his glorious bo­die in heaven: not to be bro­ken any more, or catnallie to be eaten by p [...]ale on earth. hee sayeth to his Disciples, who indeede believed his words, but not as yet had through­lie pearced vnto their right mea­ning, Doeth this (sayeth hee) offend you? what therefore if yee shall see the Sonne of man going vp, where hee was before? As if he would haue sayde, Yee shall not thinke that my bodie is to bee divyded in partes amongst you, to bee eaten corporallie, or my blood to be so drunken; when after my resurrection yee shall see mee going vp to the heavens, with the whole fulnesse of my bodie and blood, then ye shall vnderstand that my flesh is to be eaten by the fayth­full: not as these grosse and incre­dulous people doe thinke, but true­lie, and in a mysticall manner, bread and wine being converted (sacra­mentallie, to wit) into the sub­stance [Page 52] of my bodie and blood, to bee taken by the faythfull.

And thereafter hee lyke-wyse sayeth,15. Argument, from the Au­thor of that [...], whereof the [...] by the [...] to wit, the [...], which qu [...] ­keneth. Where wee haue to no [...], [...] It is the Spirit that quickeneth, the flesh profiteth nothing. Hee sayeth, the flesh profiteth nothing that way as the incredulous Capernaites vn­derstood: for other-wise it giveth lyfe, as it is taken in a mysterie by the faythfull. And hee showeth manifestlie himselfe wherefore this is, when hee sayeth, It is the Spirit that quickneth. Therefore in this mysterie of the bodie and blood of Christ, there is a spirituall opera­tion which giveth lyfe; without the which operation these mysteries profite nothing, because they may feede the bodie indeede, but they cannot nowrish the soule.

But heere aryseth a question, which sundrie doe propone; affir­ming, That these thinges are not fi­guratiuelie to bee vnderstood, but according to the verie literall veri­tie: which while they say, they with­all gaine-say the writings of the ho­lie [Page 53] Fathers. Sainct Augustine, one of the chiefe Doctors of the Church, in his third Booke concerning the doctrine of Christ, writeth so; Ex­cept yee eate (sayeth our Saviour) the flesh of the Sonne of man, and drinke his blood, yee shall not haue lyfe in you. Hee seemeth to command a wicked and facinorous fact; but hee doeth not so: for he speaketh figuratiuelie, commanding vs to communicate of the Passion of the Lord; and that wee should profitablie and comfor­tablie lay it vp in our mynde, That his bodie was crucified, and woun­ded for vs.

Wee see then, that Augustine sayeth,16. Argument. from the [...] of [...] who sayeth, [...] wordes [...]. that the mysterie of the bo­die and blood of Christ, is to be ce­lebrated by the faythfull, vnder a figure, or in resemblance: for to eate his flesh, and drinke his blood car­nallie, it is not a point of Religion, but of wicked villanie: amongst whom were these, who in the Gos­pell vnderstanding the wordes of our Saviour carnallie, departed [Page 54] from him, and went no longer with him.

Lyke-wyse Augustine, 17. Argument, from the [...]u [...]l soune of speach in such things, which is [...]igura [...]e, and yet easilie vnderstood. in that Epistle which he wryteth to Bishop Boniface, amongst other things saith this, to wit, When Easter approa­cheth, wee vsuallie say, that the morrow is the day of the Lords Pas­sion, when not-with-standing hee hath suffered manie yeares agoe; nei­ther was that Passion of his but once, and vpon the Sabbath there­after wee say, This is the day of the Lords Resurrection, when notwith­standing manie yeares are by-past since hee arose. Wherefore no man will bee so foolish, as to accuse vs, because wee call these dayes so, but according to the similitude and me­moriall of those on which these things were done. So that that is called the day, which is not the day it selfe, but alyke vnto it by revolu­tion of tyme, and that is sayde to be done on that daye, in respect of the celebration of the Sacrament, and memoriall thereof, which notwith­standing [Page 55] is not on that day indeede, but long agoe is done.

Was not Christ lyke-wyse but once onelie crucified in his owne person?18. Argument, from the sa­cramentall proportion & similitude be­tweene the sigue, and th [...]ng signi­fied; which who taketh away, over­throweth the nature of a Sa­crament. and yet not-with-standing not onelie in the Sacrament at all these solemnities at Easter, but eve­rie day also hee is crucified before the whole people.

Neither speaketh hee vntruelie,19. Argument, likewise who knoweth not, that for this resemblance the name of the thing sig­nified is impo­sed on the signe, is igno­rant of the nature of Sa­m [...]ntes. who beeing asked at the tyme of the Sacrament, and in the meane while answereth, that Christ is in crucifying: for if Sacramentes had not a similitude of the things them­selues whereof they are Sacraments, they were not at all to be called Sa­craments.

From this similitude then,20. Argument, that which after a sa [...]a­ment [...]ll man­ner is Christes bod [...]e, is not the same pro­perlie. and resemblance, the Sacramentes, for the moste parte, take the names of the thinges them selues.

As then, according to a certaine manner, the Sacrament of Christes bodie, is the bodie of Christ; and the Sacrament of Christes bloode, [Page 56] is the bloode of Christ; so the Sa­crament of Fayth, is Fayth.

Wee see then,21. Argument, Who con­ [...]oundeth the signe, with the thing signi­fied, making the one to be the other, de­stroyeth the n [...]t [...]re of a S [...]ment. that holie Augu­stine sayeth, that the Sacrament, in effect, is one thing, and the thing signifyed, another: for the bodie of Christ which suffered, & that blood which gushed foorth out of his syde, are the reall thinges them selues; but the mysteries of these thinges, are that which hee calleth the Sacrament of the bodie and blood of Christ, which is celebra­ted in rememberance of the Lords Passion: not onelie at the solemni­tie of Easter yearlie, but also everie day through-out the whole yeare.

And not-with-standing that there is but one bodie of the Lord,22. Argument, from the na­ture of Christ [...] Bo [...]e, which is but one, & there­fore can bee but in one place at once. And seeing he suffered there­in on [...] [...], it cannot bee anie more cor­porallie bro­ken, nor his blood shedde againe. where-in hee suffered once onelie; and one blood, once onelie shedde for the redumption of the worlde: yet the Sacramentes haue taken the names of those same thinges them selues: so that they are called the Bodie and Blood of Christ, while as they are so onelie called but for [Page 57] the similitude of those things which they signifie: as the Passion daye, and the daye of the Resurrection, are so called, which are yearlie cele­brated, while as not-with-standing in his bodie hee suffered but once, (as is sayde) and rose but once: Neyther can these dayes bee called backe againe, because they are al­readie by-gone: Yet not-with-stan­ding, by that forme of speach, they are called such dayes, where in the rememberance of the Lordes death and Resurrection is commemora­ted, because they haue the simili­tude and resemblance of those dayes, where-on our Saviour suffe­red, and rose againe: Whence wee say, the daye, or tomorrowe, or the day after, to bee the daye of the Lordes Passion, or his Resurrection: when as not-with-standing those dayes where-on these thinges were reallie done, are by-past manie yeares agoe.

So also wee may saye, That the Lord is sacrificed, or offered vp, [Page 58] when the Sacrament of his Obla­tion is celebrated,23. Argument, from the man­ner how he is sayd daylie to bee sac [...]ced, or suffer; which is sa­cramentallie onelie, or by resemblance, and comme­moration. while as not-with-standing hee was but once onelie sacrificed, for the salvation of the worlde, in his owne person, as the Apostle sayeth, CHRIST once suffered for vs, leaving an exam­ple vnto vs, that wee might followe His Foote-steppes: 1. Pet. 2. For hee sayeth not, that hee suffereth daylie in his owne person, which hee did but once: but hee left vs that example, which vnto vs that are the fayth­full, is daylie represented in the mysterie of his bodie and bloode: that who-so-ever commeth vnto it, may know, that hee must bee parta­ker of the Lordes sufferinges: the patterne and resemblance where-of, hee giveth in his holie mysteries, ac­cording to that of Salomon, Prov. 23. When thou commest to eate at the Table of a mightie man, consider diligentlie what is set before thee, knowing that thou must prepare such things againe.

[Page 59]To come then to the Table of this mightie man,24. Argument, the thing sig­nified in the Sacrament. cannot be re­ceived and eaten with the mouth. is to bee partaker of the heavenlie Food: and the ta­king heede to those thinges which are set before thee, is the vnderstan­ding, and discerning aright, of the bodie and blood of Christ: Where­of who-so-ever hee bee that is par­taker, let him take heede, that hee must prepare such thinges also; to wit, that hee must bee Christes fol­lower, by dying with him: the me­morie of whose death, hee must not onelie by believing, but by ta­sting also confesse.

Also the blessed Apostle Sainct Paul, wryting to the Hebrewes, sayth, Such an high Priest it became vs to haue, Hebr. 7. who is holie, harmelesse, vndefy­led, separate from sinners, and made higher than the Heavens: Who nee­deth not daylie, as those high Priestes vnder the Lawe, to offer vp Sacrifice, first for his owne sinnes, and then for the peoples: for this the Lord IESVS CHRIST did once, when hee offered vp him selfe. And now that which [Page 60] hee did once, is daylie re-iterated: for hee offered himselfe once for the sinnes of the people, and yet not-with-standing this Oblation is daylie celebrated by the faythfull, but in a mysterie, that that which our Lord IESVS fulfilled, by offering vp him selfe once in per­son, might, in rememberance of his Passion, bee daylie performed, and that by celebrating the holie myste­ries there-of.

Neither is it vntruelie sayd, that in these mysteries the Lord is cruci­fied, or suffereth, because they car­rie the similitude of that death and suffering, whereof they are resem­blances: Whence it is also, that they are called the Lords bodie, and his blood, because they take the name of that, whereof they are the Sacrament.

Hence it is,25. Argument, from the mat­ter of the Sa­crament, which is the fruites of the earth; and therefore not Christes bodie and bloode properlie, seeing it was of the seede of the Virgine. that blessed Isiodor, in his Booke of Etimologies sayeth, that this word SACRIFICE, is so called as it were a Sacred fact, be­cause this action, or Sacrament, is [Page 61] consecrated with a mysticall sort of Prayer, vnto the remembrance of the Lords Passion. From whence it is, that at his command wee call that the bodie and blood of Christ; the which while it is made of the fruites of the earth, it is sanctified, and so becommeth a Sacrament, by the Spirite of God, working invisi­blie. The Sacrament of which Bread also, and of which Cup, is in the Greeke called Eucharict, which in Latine being interpreted, signifieth THANKS-GIVING.

And what is better (I pray you) than the bodie and blood of Christ?26. Argument, That which is compared vn­to the bodie and bloode of Christ, is not the verie same. and therefore that bread and that wine are compared to the bodie and blood of Christ, because as the substance of this visible bread and wine nowrisheth,27. Argument, That which is the foode of the soule one­lie, is not food for the bodie also. and refresheth the outward man, so that word of God, which is the living bread, by the participation of it refresheth the mynds of the faythfull.

And that holie fore-named Fa­ther doeth ever teach, that the my­sterie [Page 62] of the Lords Passion,28. Argument, Th [...]t which is celebrated in remembrance only of Christ his suffering, is not that bodie which pro­perly suffered. is to be celebrated in remembrance onlie of the Lords suffering for vs. And so by saying this, hee showeth, that the Lords proper suffering was but once, but that the daylie remembe­rance thereof in our holie Solem­nities is often to bee represented. Whence it is, that the bread which is offered, al-be-it it be taken of the fruits of the earth, while it is sancti­fied, it is turned in the bodie of Christ; and that wine which did proceede from the Vine-grape, by the sanctification of the holie my­sterie, is made the blood of Christ: not visiblie, (as is vsuall, is substan­tiall conversions) but (as the same Father sayeth) by the invisible ope­ration of the holie Ghost.

And because they are a farre more different thing,29. Argument, whatsoever outwardlie is taken by the mouth, serveth for the re­freshment of the bodie: but Christes bodie and blood ser­veth for the invisible and spirituall fee­ding of the soules, and therefore it is so taken. by the invisi­ble power, than they appeare out­wardlie, and are seene to bee, hee distinguisheth them, while he saith, that the bread and wine are there­fore compared to the bodie and [Page 63] blood of Christ; because as the sub­stance of the visible bread and wine nowrisheth and cheareth the out­ward man, so the worde of God, which is the liuelie bread, by the participation thereof, refresheth in like manner the soules of the fayth­full.

By saying of which things, hee confesseth plainlie, that whatsoever is taken outwardlie in the Sacra­ment of the Bodie and Blood of our Lord, it is meete for the refresh­ment of the bodie onelie; but the word of God, which is the invisible bread, beeing invisiblie present in that Sacrament, doeth feede the soules of the faythfull invisiblie, quickning them by the participa­tion of himselfe.

Hence it is, that the same divine Doctor sayeth, that it is a Sacra­ment, in anie celebration, when the action is so performed, that some thing is vnderstood to be signified, which is to bee holielie taken. By saying which, hee showeth, that all [Page 64] Sacramentes in holie matters, doe containe some mysticall thing, and that it is one thing which is seene by our outward eyes, and another thing which is inwardlie to bee vn­derstood by our mynds. And after this hee showeth what Sacraments are to bee celebrated by the fayth­full, to wit, Baptisme, and that of the Bodie and Blood of Christ.

Which are called Sacramentes,30. Argument, Those thing [...]s which vnder the over of corporall thing [...]s haue an b [...] and di­vine opera­tion, ends not to h [...]ge their essence: but the sacra­ments are so: Ergo, &c. because vnder the covering of the corporall thinges in these Sacra­mentes, the divine vertue more se­cretlie worketh salvation: Whence it is, that from their secret and sa­cred vertue, they are called Sacra­ments. And thereafter hee sayeth, that in the Greeke they are called MYSTERIES, because they haue a secret and hid nature and dis­position with them.

What then are we taught here?31. Argument, Those thinges that are not perceived, nor taken, but by diverse instru­mentes, they are not the same, but the Bread and Wine, and the Bodie and Bloode of Christ, are not perceived, nor taken, by the same instru­ments, but by diverse: and therefore are not the same. but that these things which are sayd to bee the bodie and blood of our Lord, are therefore called mysteries, because they haue a secret and hid [Page 65] disposition and qualitie; that is, that one thing they show outwardlie, and another thing invisiblie they worke inwardlie. From this they are also called Sacramentes, because by the covering of corporall things, the heavenlie power more secretlie dispenseth the salvation of the faith­full partakers.

Out of all then which hath bene formerlie spoken, wee haue showne vnto you, that the bodie and blood of Christ, which is taken in the Church, by the mouth of the fayth­full, are signes and figures, accor­ding to their visible shape; but ac­cording to their invisible substance,Conclusion. that is, according to the power of the heavenlie word, they are the bo­die and blood of CHRIST truelie: whence it is, that according as they are seen as the visible creatures, they nowrish the bodie; but according to the vertue of the more powerfull substance, they both nowrish and sanctifie the soules of the faythfull.

WE must looke now to the drift of the second Question,The second Question, Whether the matter of the Sacrament bee the natu­rall Bodie of CHRIST, or no? & consider if that same bodie which was borne of the Virgine, and suffered, died, and was buried, and sitteth now at the right Hand of the Father, bee that which is taken by the mouth of the fayth­full, daylie in the mysterie of the Sacrament?

Then let vs aske at Sainct Am­brose, 1. Argument, from [...] showi [...]g, that the matter of the Sacrament is taken cor­porallie, and nowrisheth of itselfe but the naturall lyfe: But the Bodie of Christ is not so, for it nowrisheth onelie the spi­rituall lyfe. what hee doeth thinke concer­ning this matter? for hee sayeth, in his first Booke of the Sacramentes, Surelie it is a wonderfull thing, that God rained downe heavenlie Food vnto our Fathers, and that they were daylie nowrished vpon cele­stiall meat; whence it is sayde, that Man did eate the bread of Angels: [Page 67] and yet they who did eate that bread, died all in the Desart. But that meate which thou takest, and that bread of life which came down from heaven, furnisheth the now­rishment of everlasting lyfe: and who-so-ever eateth this bread, hee shall never die: and this bread is the bodie of Christ.

Looke then in what respect it is, that this holie Doctor sayeth, that Christes bodie is foode, which the faythfull receiue in the Church; for hee sayeth, that bread of lyfe which came downe from heaven, furni­sheth the nowrishment of everla­sting lyfe.These words directlie con­tradict Pope Nicolas, De Consceratione, Dist. 2. cap. Evo Berenga­rius. Now (I aske) if it furnisheth that nowrishment, as it is seene? or as it is taken corporal­lie? as it is chewed with the teeth? swallowed with the mouth? and received in the stomacke? Not. For that way it should feed the flesh onelie, which is mortall; neyther giveth it anie immortalitie that way, nor can it bee sayde, that who-so-ever eateth this bread so, shall not [Page 68] die for ever: for that which the bo­die receiveth, is corruptible: neither can it availe vnto eternall lyfe, be­cause that which is subject to cor­ruption, cannot giue eternitie. Ther­fore in that bread there is a lyfe, which is not seene with these cor­porall eyes, but which wee beholde with sight of fayth, and that is that heavenlie bread which came downe from heaven; and concerning the which it is sayd, who-so-ever eateth this bread, shall liue for ever, which is the bodie of our Lord.

Also in the wordes following, when hee was speaking of the al­mightie power of Christ, he sayeth so, The word of God that might of nothing make that which was not, can Hee not change these thinges which are, into that vvhich they were not? For it is not a greater matter to create new things, than to change natures.

Sainct Ambrose then sayeth, that there is in the Sacrament of the bo­die and blood of our Lord, a muta­tion [Page 69] made marveilouslie, because divinelie and ineffablie, in respect it is an incomprehensible mysterie.

Let them tell then (sayeth he) who will haue nothing vnderstood according to an internall secret ver­tue,2. Argument, What change is in the Sa­crament? Not of substances: and therefore no T [...]usub­stan [...]ation, but a mysti­call change, and in vse. but all to bee esteemed after an outward and visible manner onelie, wherein this mutation is made? for according to the substance of the creatures, they are that same there­after, which they were before the consecration: they were first bread and wine, vnder the which shape they beeing consecrated, are seene still so as yet to remaine. It must be inwardlie then, that they are chan­ged, by the mightie power of the holie Spirit; and that which fayth beholdeth, feedeth the soule onlie, and furnisheth the nowrishment of eternall lyfe.

Also in the words following he sayeth, Wherefore seekest thou the order of nature in the bodie of Christ? aboue the order of nature our Lord was borne of the Virgine [Page 70] Marie. But heere then aryseth the hearer, and sayeth, that that is the verie bodie of Christ which is seene, and that is his blood which is drun­ken; neither that we must aske, how it is so; but that wee must belieue, that it is so.

Thou seemest (for-soothe) to thinke well, but if thou weigh di­ligentlie the force of the wordes, thou believest indeede faythfullie, that it is the bodie and blood of Christ: but yet if thou wouldest vn­derstand aright, thou shalt finde that that which thou believest, thou seest not as yet: for if thou did­dest see it, thou wouldest not say, I belieue that this is the bodie and blood of Christ, but I see the same.

Now then, because fayth onelie beholdeth all that,3. Argument. The Br [...]ad & Wine are Christ [...]s Body and Bloode in ver [...] onelie, and efficacie, vnto the fayth­full applyer alone: & not so of themselues substantiallie. what-so-ever the same be, and the carnall eye appre­hendeth nothing there-of, a man may easilie vnderstand, that these things in outward forme which are seene, are not the bodie and blood [Page 71] of Christ, but that they are so in vertue onelie and efficacie.

Whence he sayeth, The order of nature is not to bee looked to heere, but the mightie power of Christ to bee adored, who what-so-ever hee will, how-so-ever he will, and in what-so-ever hee will, crea­teth that which was not, and beeing created, changeth it into that which it was not before.

The same Doctor subjoyneth,4. Argument, From the di­stinction be­tweene Christ his Flesh, where-in hee was but once crucifyed in veritie, and the Sacrament of his Flesh. where-in hee is daylie cru­cifyed in re­semblance and mysterie. The true flesh of Christ (saith he) which was crucified, and buried, is then truelie the Sacrament of his flesh: for the Lord Iesus Himselfe cryeth, saying, This is My Bodie. How carefullie and wyselie, there­fore, is this distinction made? for hee speaketh concerning the flesh of Christ, which was crucified, which was buried, that is, accor­ding to which Christ was both cru­cified and buried; that is indeede the true flesh of Christ: but concer­ning that which is taken in the Sa­crament, hee sayeth, This is truelie [Page 72] the Sacrament of his flesh: distin­guishing so the Sacrament of his flesh, from the veritie of his flesh, in that respect that he sayeth, Ac­cording to the veritie of his flesh, which hee tooke of the Virgine, that hee was crucified, and buried: but that mysterie which is now ce­lebrated in the Church, hee would call that the Sacrament of that true flesh wherein he was crucified: Tea­ching the faythfull evidentlie, that this flesh where-in Christ was cru­cified, and buried, is not a mysterie, but the plaine veritie of nature: but this flesh which beareth the simili­tude of it in the mysterie, is not flesh indeede, but by a sacramentall man­ner, seeing according to the out­ward shape it is bread, but in the Sacrament it is the bodie of Christ, seeing he sayeth himselfe, This is My Eodie.

Also in the wordes following:5. Argument, from the spi­rituall sense of [...]us [...]g spiri­tual [...] howe sweete the Lord is: and not by a cor­povall taste, which is but of Bread and Wine onelie. what wee should eate, and what we doe drinke, the holie Spirit (sayth hee) expresseth vnto vs, by the [Page 73] holie Prophet else-where, saying, Taste, and see how sweet the LORD is; happie is the man that trusteth in Him. Showeth the corporall taste of that bread or wine how sweete the Lord is? Not: For what-so-ever is sweete that way, is corporall onelie, and delighteth the mouth.

To taste then howe sweete the Lord is, is it to taste by the outward sense anie corporall thing? Not: It is the Spirituall taste then which in­viteth vs to prooue this sweetnesse spirituallie; and in that bread and wine to consider nothing corporal­lie, but to vnderstand all to bee spi­rituallie meaned,6. Argument. Christ is in that Sacramēt, (as the thing signifyed with the signe,) compleating the same [...] but the Bread and Wine is to: Christ. For by that substan­tiall ch [...]nge, the signe, with the thing sig­nified, should bee so con­founded. because the Lord is a Spirite, and blessed is the man that putteth his trust in Him.

Also there-after he saith, Christ is in that Sacrament, because that Sacrament is the bodie of Christ: therefore it is not a corporall food, but a spirituall nowrishment. What is more cleare, more manifest, and more divinelie spoken? For hee sayeth, In that Sacrament CHRIST [Page 74] is. Hee sayeth not, that that bread and that wine is Christ. Which if hee had sayde, hee would haue af­firmed, that Christ was subject to corruptabilitie, and mortalitie: for what-so-ever is seene, or tasted in that foode corporallie, it is mani­fest, that it is subject vnto corrup­tion.

Heere-to hee addeth; Because it is the bodie of Christ (sayeth he) thou wilt object, and say, Beholde, manifestlie hee confesseth, that this bread, and this wine, is the bodie and bloode of Christ. But take heede what is subjoyned: This is not corporall foode, but spirituall. Looke that thou conceiue not a a carnall meaning heere-fore; for there is no such thing heere. True it is, that it is the bodie of Christ; not corporall, but spirituall: the blood of Christ; not corporall, but spirituall. Therefore there is no­thing to bee vnderstood heere cor­porallie, but spirituallie. It is the [Page 75] bodie and blood of Christ, but not corporallie.

Also in the wordes following, hee sayeth, The Apostle speaketh concerning the Type of Him, Our Fathers did eate the Spirituall Foode, and dranke the Spirituall Drinke: For the bodie of God, is a spirituall bo­die: the bodie of Christ, is the bo­die of a divine Spirite, because that Spirit is the Spirit of Christ, (who is God, and therefore it is divine) as wee reade in the Lamentations, Lament. 4. He is a Spirite before our face, even CHRIST the LORD.

The Apostle hath taught vs then sufficientlie, howe wee ought to vnderstand the mysterie of the bodie and bloode of Christ: For when hee had sayde, that Our Fa­thers did eate that Spirituall Foode, and dranke that Spirituall Drinke; which Manna not-with-standing that they did eate, and which Water whereof they did drinke, were corporall bo­dies, as no man doubteth, hee ad­deth there-to, concerning the my­sterie [Page 76] which is vsed in the Church daylie,7. Argument. No spirituall thing is visi­ble, nor p [...]lpa­ble. but th [...] which we re­ceiue in tha [...] divine myste­rie, is spiritual: The Blood and Wine of the contra [...], bee­ing palpable, and visible, therefore they are no that spirituall thing [...] seeing we both feele and see them. showing in what respect it is the bodie of Christ, while hee sayeth, that the bodie of God, is a spirituall bodie: For Christ is God, and that bodie which hee tooke of the Virgine, which suffered, which was buried, and rose againe, was a true bodie, to wit, that same which remained visible, and palpable. But that bodie, which is called The di­vine Mysterie, is not corporall, but spirituall. And if it bee spirituall, it is not visible, nor palpable.

Hence Sainct Ambrose subjoy­neth this, saying, The bodie of Christ, is the bodie of a divine Spi­rit: but a divine Spirit hath in it no corporal nor corruptible thing, nei­ther is it palpable in the existence there-of. But this bodie, which is celebrated in the Church, accor­ding to the visible forme there-of, it is both corruptible, and palpable. How is it sayde then to bee the bo­die of a divine Spirit? To wit, ac­cording to that it is spirituall; that [Page 77] is, as it is invisible, impalpable, and consequentlie incorruptible.

Hence in the words following,Note That the [...] of Christ indeed giveth lyfe, [...] not absoluteli [...], but as it is the flesh or the di­vine Worde. From whome, as the Po [...] ­ [...]taine, by the fleshe, as the Channell, lyfe is conveyed vnto vs. Because CHRIST is a Spirit, as wee reade Lament. 4, Hee is a Spirite be­fore our face, even CHRIST the LORD, hee showeth clearlie, in what respect it is esteemed the bo­die of Christ; to wit, because the Spirit of Christ is in it; that is, the power of the Word of God, which not onelie feedeth the Soule, but al­so cleanseth it.

Wherefore the Author him selfe sayeth in the wordes following,8. Argument, From the na­ture of the soule, which is spirituall: and therefore requireth spi­rituall Food. To what effect, as the Prophet rehear­seth, doeth that food confirme, and that drinke gladden the heart of man? for confirmeth corporall food the heart of man? or doeth earthlie drinke gladden the soule? No. That hee might showe then what foode, and what drinke hee meant, hee added emphaticallie, and in a speciall manner, That drinke (saith hee) and that meate. What mea­neth hee by that meate, and that [Page 78] drinke? to wit, the bodie of Christ, the bodie of that divine Spirit. And that it may bee more clearelie na­med, It is spirituall Christ, concer­ning whome it is sayde, Christ the Lord is a spirit before our face.

By which thinges it is showne evidentlie vnto vs, that nothing is vnderstood in that meat and drinke corporallie, but all is to bee taken spirituallie: for the soule of man, which is signified by his heart, is not fed with corporall foode, but is nowrished and quickened by that word of God. Which the same Doctor showeth more manifestlie, in his fift Booke of the Sacraments, saying, It is not that bread wich en­tereth into the bodie, but that bread of lyfe, which giveth quickning to our soules.

And that Sainct Ambrose spake not this of the common bread, but of the bread of the bodie of Christ, the next words manifestlie declare, for hee speaketh of the daylie bread, which the faythfull desire to bee [Page 79] given them, and therefore hee sub­joyneth these wordes, If it bee our daylie bread, why take yee it onelie at the ende of a whole yeare? as the Grecians in the East vsed to doe. Take then that daylie, which will bee profitable to thee daylie; and liue so, that thou mayest bee worthie daylie to receiue it.

It is manifest then concerning what bread hee speaketh, to wit, concerning the bodie and blood of Christ, which nowrisheth not, in that it goeth downe into the bodie, but because it is the bread of everla­sting lyfe.

By the authoritie then of this most learned man wee are admoni­shed,A cleare Con­clusion of Ambrose mynde. that there is a great difference betweene the bodie of Christ which suffered, and his blood which gu­shed foorth out of his syde on the Crosse, and betweene this bodie which is celebrated daylie by the faythfull, in the mysterie of the Lords Passion, and that blood which is taken by the mouth of the fayth­full; [Page 80] seeing it is the mysterie onelie of that blood, wher-with the whole world was redeemed.

That bread and that drinke, therefore, according to that they are seene; are not the bodie and blood of Christ, but according to that they furnish the nowrishment of lyfe spirituallie. But that bodie of Christ, wherein he was crucified, carried none other shape, or appea­rance, than wherein it did consist truelie: for it was truelie that bodie which was seene, which was tou­ched, which was crucified, which was buried; lyke-wyse that blood which gushed foorth out of his side, seemed not one thing outwardlie, and mysticallie covered another thing inwardlie; therefore it was true blood which sprang from that true bodie. But that blood of Christ, which now the faythful drinke, and the bodie which they eate, is one thing according to their shape, and another thing according to their signification: for it is one way wher­by [Page 81] they feede the bodie with cor­porall foode, and another where [...]y they fill our soules with the sub­stantiall nowrishment of eternall lyfe.

Concerning which thing Sainct Ierome, 9 Argument, From Sainct Ierome his testimonie. in his Commentarie vpon Sainct Paules Epistle to the Ephe­sians, writeth so, The bodie and blood of Christ (sayeth hee) may be vnderstood two māner of ways; either spirituallie, concerning the which hee sayeth, My Flesh is Meat indeed, and My Blood is Drinke indeede: or corporallie, according to that flesh which was crucified, and that blood which was shed by the Soul­diours Lance. It is not then by a small difference that hee maketh such a distinction of the bodie and blood of Christ: for while he saith, That this flesh or blood which is taken by the faythfull, is spirituall, but that flesh which was crucified, and that blood which was shed by the Souldiours Lance, is not spiri­tuall, hee insinuateth thus much, [Page 82] that there is great difference be­tweene these, as there is betweene corporall things and spirituall, vi­sible and invisible, naturall and su­pernaturall: and in respect that they differ so, it followeth, that they are not one.

Therefore that spirituall flesh which is taken by the faythfull on­lie, and that spirituall drinke, which is exhibited vnto the believers day­lie to bee drunken, differeth from the flesh which was crucified, and the blood which was shedde by the Souldiours Launce, as the authori­tie of this holie Man testifieth: and therefore (I say) they are not all one thing.

For that flesh which was cruci­fied,10 Argument, From the diversitie of that which is Christs natu­rall bod [...]e, [...]d that which is his sacramen­tall bodie. was made of the Virgines flesh, joyned with Bones and Si­newes, distinguished by the Linea­mentes of humane Members, quic­kened with the spirite of a reasona­ble soule, to the vse of a proper life, and agreeable motions. But that spirituall flesh, which feedeth the [Page 83] believers spirituallie, according to the outward shape, it consisteth of the graines of Corne, made by the hand of the Baker, joyned with no sinewes nor bones, distinguished with no varietie of members, quick­ned vvith no reasonable soule, and which can exercise no proper mo­tions: for what-so-ever in it giveth lyfe, is of a spirituall power, of an invisible efficacie, and of an heaven­lie vertue: for it is a farre more diffe­rent thing, as it is believed in a my­sterie, than as it is seene outwardlie.

More-over,11. Argument. As the Bread made of many Graines, is the Bodie of the Church, so is it the Bodie of Christ: But it is the one by representa­tion, [...] [...]ot by anie corpo­rall cha [...]ge: Therefore so is it the other. the flesh of Christ which was crucified, shewed no more outwardlie, than it was in it selfe, because it was the flesh of a true man onelie, to wit, a true bodie, vnder the shape of a true bodie. But we must not onelie consider in that bread, this bodie of Christ, but also the bodie of the whole believers in him must be represented, for which cause it is made vp of manie graines of Wheate, because so the bodie of the Church is made vp of manie be­lievers, [Page 84] by the word of Christ: for which cause as in the mysticall bread, the bodie of Christ is vnder­stood; so also in the same mysterie the members of the Church are re­presented, to bee one in Christ: and as not corporallie, but spirituallie, that bread is called the bodie of the Church, or believing people. So also of necessitie it must bee vnder­stood to be the bodie of Christ, not corporallie, but spirituallie.

So also in the wine,12. Argument From [...] Christs blood [...] is converted in his blood. which is called the blood of Christ, it is com­manded to bee mixed with water: neither is it suffered, that one of them bee offered without the other, because the people can-not be with­out Christ, nor Christ without his people; even as the head cannot be with-out the members, nor the members with-out the head: for the water in that Sacrament signi­fieth the people. Then if that wine, which is sanctified by the office of the Ministers thereof, bee turned corporallie into the blood of Christ, [Page 85] the water also which is mixed with it, of necessitie must bee converted corporallie into the blood of the be­lievers: For where there is one san­ctification, there is one operation; and where there is a-lyke reason, there is a-lyke mysterie: But wee see in the water nothing to be chan­ged corporallie, and therefore con­sequentlie neither in the wine: So that what-so-ever in the water is signified concerning the people, it is taken spirituallie: Then of neces­sitie what-so-ever in the wine is meaned concerning the blood of Christ, must be taken spirituallie.

Also these thinges which differ amongst them selues,13. Argument, From the op­posite diffe­rence of Christ his na­turall bodie, and the sacra­mental [...]. are not one: the bodie of Christ then, which hath died, and is risen, and is made im­mortall, dieth not now; for Death hath no more dominion over it, for it is eternall, neither is it now passi­ble at all: but this which is celebra­ted in the Church, is temporall, and not eternall; corruptible, as that which is yet in the way, and not al­readie [Page 86] in the natiue Countrey: wher­fore they differ from them selues, and therefore are not one.

But if they bee not one, howe then are they called the true bodie and blood of Christ? For if it bee the bodie of Christ, and that bee sayde truelie, because it is so, then in veritie it is his bodie: and if it be in veritie his bodie, it is incorrup­tible, and doeth not nowe suffer, and consequentlie is eternall. Then of necessitie this bodie which is ce­lebrated in the Church, must bee incorruptible, and eternall. But it can-not bee denyed, but that is sub­ject to corruption, which is divy­ded in partes, to bee taken; and beeing brayed with the teeth, is sent downe into the Bellie. Therefore it is one thing that is seene outward­lie, and another thing which is be­lieved by fayth inwardlie. For as it falleth vnder the sense of the bo­die, it is corruptible; but as fayth believeth, it is incorruptible. That which is seene then outwardlie, is [Page 87] is not the thing it selfe, but the re­semblance of it; but that which is felt inwardlie, and vnderstood by the mynd, is the veritie of the thing it selfe.

Hence it is, that Sainct Augu­stine, in the Exposition of the Evan­gelist Sainct Iohn, sayeth, while hee was speaking of the bodie & blood of Christ;14. Argument, From the te­stimonie of Augustine. Moses did eate (saith he) that Manna, and Aaron, and Phineas, and manie moe die eate the same there, who pleased GOD, and they died not. Wherefore? because they tooke that visible meate spiri­tuallie, they tasted spirituallie, that they might bee filled spirituallie: for wee now-a-dayes in lyke-manner take visible bread. But a Sacra­ment is one thing, and the vertue of a Sacrament another.

Also in the wordes following: this is the bread which came down from heaven: that heavenlie Manna did fore-show this bread: the Altar of God also did fore-shadow this bread. All these were Sacraments, [Page 88] which are diverse, according to their signes, but a-like in that which they signified.

Let vs heare the Apostle Sainct Paul also:1. Corinth. 10 Brethren, 15. Argument, From Sainct P [...] his wordes. (sayeth hee) I will not haue you ignorant, that our Fathers were all vnder the Cloude, and did all passe through the Sea, and that they were all bap [...]ized vnto Moses in the Cloude, and in the Sea, and did all eate that same Spirituall Meat, and did all drinke that same Spirituall Drinke. I say, that same spirituall meat, and that same drinke, because they did eate other corporall meat, & dranke other corporall drinke, in respect they did eate Manna; But wee doe eate another thing, and yet they did eate the same spirituall meat which wee doe: and they all dranke that same spirituall drinke. But accor­ding to the visible shape, these thinges were different, which not­with-standing did signifie but one thing spirituallie. Howe then did they drinke of that same drinke? Hee answereth, They did drinke of [Page 89] that spirituall Rocke that followed them, and that Rocke was Christ. From thence came the Bread also, from whence the Drinke came: and the Rocke Christ was given them for a signe: but true Christ was ex­hibited in the worde, and in the flesh.

Also, this is the Bread which came downe from Heaven; where­of if anie man eate, hee shall not die. But hee meaneth heere that which appertayneth vnto the ver­tue of the Sacrament, and not that which appertayneth to the visible Sacrament. Who so eateth with­in, and not without, participateth heere-of, who so eateth with his heart, and not with his mouth.

Also in the wordes following, bringing in the wordes of our Sa­viour,Iohn, 6. hee sayeth,16. Argument, From Christ his wordes. Doeth this of­fende you, because I sayde, I giue you my Flesh to eate, and my Blood to drinke? What then if yee shall see the Sonne of man going vp [Page 90] where hee was before? What meaneth hee by this? Heere hee taketh away that doubt which trou­bled them: heere hee cleareth that which offended them: For they thought, that hee was carnallie to bestowe his bodie vpon them by morsels. But hee shewed, that hee was to goe vp to Heaven, with his whole bodie. When yee shall see the Sonne of Man then going vp where hee was before, surelie then it shall be manifest, that the LORD bestoweth not his bodie according as yee suppose: surelie then yee shall vnderstand, that his grace is not consumed by mo [...]sels.

Also hee sayeth, It is the Spirite that quickeneth,17. Argument. the flesh profiteth nothing. And a good while after hee addeth this, Who-so-euer hath not the Spirite of Christ,Rom. 4. (sayeth the Apostle) the same is not his. Then it is the Spirite that quicke­neth, the flesh profiteth nothing. The wordes that I speake vnto you [Page 91] are Spirit and Lyfe: That is (sayeth hee) they are to bee vnderstoode spirituallie. Vnderstandest thou them spirituallie? Then they are Spirit and Lyfe vnto thee, Vnder­standest thou them carnallie? Even yet they are Spirite and Lyfe, but not vnto thee.

By the authoritie then of this learned Doctor,A cleare Con­clusion out of Augustines wordes. wee are taught ma­nifestlie, that the wordes of our Sa­viour, concerning the Sacrament of his bodie and blood, are to bee vnderstood spirituallie, and not car­nallie: as hee sayeth him selfe, The wordes that I speake vnto you, are Spirit and Lyfe: To wit, the wordes concerning the eating of his fleshe, and drinking of his bloode: For it was concerning this that hee was speaking when his Disciples were offended. Therefore, that they might not bee offended, our hea­venlie Master calleth them backe, from the flesh, vnto the Spirit; from corporall sense, to spirituall vnder­standing.

[Page 92]Wee see then, in the eating of the Lord [...] bodie, and drinking of his blood, in what respect the same is his bodie, and his blood, truelie; to wit, according to that that the same is Spirit and Lyfe.

Also these things that are a-like, are comprehended vnder one defi­nition. Nowe concerning the true bodie of Christ, it is sayde, That hee is true God, and true man, who in the latter tymes of the world was borne of the Virgine Marie. But these things cannot be sayde of the bodie of Christ, which is celebrated by a mysterie in the Church. Ac­cording then to a certaine manner onelie, it is acknowledged to be the bodie of Christ; and that manner is by a figure, and in resemblance, that so the veritie and thing it selfe may bee the more sensiblie vnder­stood.

In the Prayers also which are sayde after the mysterie of the body and blood of Christ,18. Argument, From the olde custome of praying at the Sacrament. and wherein [Page 93] the people answere AMEN,Here wee see, that of olde, when these Prayers were made, there were no pri­vate Masses, where [...] the Priest [...] communica­ted: but both People and Pa [...]or did communicate. And the Sa­crament then was for [...], and thankes­giving; and not a propi­ [...] sacri­fice for the quicke and the dead. the Priest vttereth these wordes, Wee request Thee humblie, O LORD, who are now partakers of the Pledges of eternall Lyfe, that which we touch in the resemblance of this Sacrament, wee may receiue in the manifest parti­cipation of the thing it selfe.

Now we know that a pledge or resemblance, is of another thing, where-of they are the pledges or re­semblances; that is, they are not to bee considered as they are in them selues, but as they haue a reference to another thing: for a pledge is of that for the which it is given; and so is an Image the resemblance of that whose similitude it represen­teth: they signifie then the thing whose Images they are, and doeth not showe the same in it selfe mani­festlie.

Which while they are so, it is evident, that this bodie and blood are the pledges and resemblances of that to come, that that which is [Page 94] shown vnto vs by a similitude now, shalbee clearlie revealed vnto vs in tyme to come. It is one thing then which is done nowe, and another which shall bee manifested heere­after.

Wherefore it is the bodie and blood of Christ which the Church celebrateth, [...] Prayer. but as a Pledge and re­semblance: the veritie it selfe shall bee when neyther Pledge, nor re­presentation, but He him selfe shall clearlie appeare.

And in another place he sayth,19 A [...]gument, F [...]o [...]he di­stin [...]on of the resem­blance, and the thing it selfe. O LORD, accomplishe in vs that which THY Sacramentes contayne; that that which wee nowe celebrate in resemblance, wee may bee partakers also of the veritie of the thinges them selues. Hee sayeth then, that these thinges are celebrated in resem­blance; that is, by similitude, and not by the manifestation of the thing it selfe: So that the resem­blance, and the veritie of the thing it selfe, are there distinguished.

[Page 95]Wherefore the body and blood of Christ, which is nowe celebrated in the Church, differeth from that bodie and blood which is knowne to bee glorified in Christ his bodie by his resurrection. And this bodie which is celebrated in the Church, is but a Pledge and resemblance of that; but that is the veritie it selfe. This is done, while wee come to that; but when wee come to that, this shall bee remooved.

It is manifest then, that there is great difference betweene them, as much as there is betweene a Pledge, and that wherefore it is given; and as much as there is betweene an Image, and that which it represen­teth; and as much as there is be­tweene the resemblance of a thing, and the veritie it selfe.

Wee see then that there is great difference betweene the mysterie of the bodie and bloode of Christ, which is taken in the Church by the Faythfull, and that which was [Page 96] borne of the Virgine, which suffe­red, which was buried, which rose againe, and went to heaven, and now sitteth at the right hand of the Father: For this which is celebra­ted in this mortall Iourney, is taken spirituallie, because fayth believeth that which it seeth not, and spiri­tuallie feedeth the soule, and gladde­neth the heart, and giveth eternall lyfe, and immortalitie, while that is not taken heede vnto which fee­deth the bodie,20. Argument From the pro­perties and [...] of the [...] of Christ his na­turall bodie, eve [...] after his resurrection, which that which is [...]or­ged by Trans­substantiation hath not. and is torne with the teeth, and broken in pieces; but that which is spirituallie taken, and by fayth apprehended.

But that bodie wherin he suffe­red, which rose againe, and is his proper bodie, which hee tooke of the Virgine, was palpable and vi­sible, after his resurrection, as hee him selfe sayeth vnto his Disciples;Luke, 24. Wherefore are yee troubled? and wherefore doe cogitations enter in­to your heartes? Looke to mine Handes and Feete, if I bee not the [Page 97] same Man: handle, and see, because a spirit hath not flesh and bones, yee see mee haue.

Let vs also heare what holie Fulgentius sayeth,21. Argument, From the Te­stimonie of E [...]lg [...]ius. in his Booke con­cerning Fayth; Gripe stedfastlie, (sayeth hee) and doubt no-wyse, that the onelie begotten Sonne of God was made flesh, that he offe­red him selfe vp in a Sacrifice ac­ceptable to God, to whome, with the Father, and the holie Spirit, the Patriarches, Prophets, and Priestes in tyme of the Olde Testa­ment sacrificed Beastes; and to whom now in the tyme of the new Testament, with the Father and the holie Spirite, who maketh but one God-head, the Sacrifice of bread and wine is through faith and charitie offered by the Catholicke Church throughout the world. In these carnall Sacrifices, there was a representation of the flesh of Christ, which he was to offer for our sinnes, being without sinne him selfe; and [Page 98] of his blood, which he was to offer [...] the remission of our sinnes. But in this Sacrifice is a Thanks-giving, and commemoration of the bodie of Christ, which hee offered for vs; and of his blood, which hee shed for vs: concerning which the bles­sed Apostle Paul sayeth, in the Acts of the Apostles;Acts, 20. Take heede there­fore vnto your selues, and to all the flocke, over which the holie Ghost hath made you over-seers, to feede the Church of God, which hee hath conquest with his owne blood. In those Sacrifices then it was showne figuratiuely, what was to haue bene given vnto vs: but in this Sacri­fice is clearelie showne, what is al­readie given vnto vs. Saying then that it was signified in those Sacri­fices, what was to bee given vnto vs, but in this Sacrament that wee should commemorate that which is alreadie given, hee showeth evi­dentlie, that as that had a figure of the things to come, so this should [Page 99] haue a resemblance of thinges al­readie by-gone.

By which wordes also he decla­reth manifestlie, what great diffe­rence is betweene the bodie of Christ which suffered, and that bo­die which serveth for the comme­moration of his death and suffering: for the one was his true and proper bodie, having no mysticall signifi­cation, nor resemblance of any other thing in it; but this other is mysti­call, showing one thing outwardlie by figure, and inwardlie represen­ting another thing vnto vs, by the vnderstanding of faith.

Let vs bring one testimonie yet of Sainct Augustine, 22. Argument From a Testi­monie of saint Augustine. which will confirme the thing we haue said, & put an ende also to our present Dis­course: In that Sermon which he made vnto the people concerning this Sacramēt of the Altar, he saith; That which yee see on the Altar of God, yee saw it this night by-gone, but yee heard not yet what it was, [Page 100] or what it meaned, and of howe great a thing it was a Sacrament. That which yee see then, it i [...] bread and wine, which your eyes point foorth vnto you: but that which your fayth is to bee instructed in, is this, That that Bread is the Bodie of Christ, and that Cup the Blood of Christ. This is shortlie sayde, which perhaps would suff [...]ce your fayth: but your fayth requireth in­struction; for the Prophet sayeth, Except ye [...] belieue,I [...], 6. ye shall not vn­derstand. Yee may then say vnto mee, Thou hast commanded vs to belieue; declare vnto vs, that wee may vnderstand; for this cogitation may enter into the mynde of anie man; wee know whence our Lord Iesus tooke flesh, to wit, of the Vir­gine Marie, being an Infant, he suc­ked, hee was nowrished, hee came vnto youth-head, hee suffered per­secution of the Iewes, hee hung vp­on a Tree, hee was killed, taken downe from the Crosse, hee was [Page 101] buried, and rose againe the third day, at his appointed time, he went to the Heavens, and lifted vp his bodie thither, from whence hee is to come, to judge the quicke and the dead, & there he is presentlie, at the right hand of his Father sitting; howe then can this bee his bodie? or this Cup, or that which it con­taineth, his blood? Brethren, these thinges are called Sacramentes, be­cause in them there is one thing seene, and another thing is vnder­stood: that which is seene, hath a corporall shape; but that which is vnderstood, hath a spirituall fruit.

This Venerable Doctor then, by saying this, teacheth vs, what wee ought to thinke, concerning the proper bodie of Christ, which was borne of the Virgine, and sit­teth nowe at the right Hand of the Father, in which hee is to come to judge the quicke and the dead: and what wee ought to thinke of that which is offered vpon the Al­tar, [Page 102] where-of the People are made partakers. That bodie is whole; neither is it divided by any cutting, nor covered with anie figures: But this which is set vpon the Table of the Lord, is a resemblance of that, because it is a Sacrament: And that which is seene outwardlie, hath a corporall shape, and feedeth the bo­die: but that which is vnderstoode inwardlie, it hath a spirituall fruite, which quickeneth the Soule.

And when he would haue spo­ken more manifestlie, concerning this mysticall bodie, hee sayeth thus in the wordes following; If ye will vnderstand concerning the bodie of Christ,1. Cor [...]nth. 10. heare the Apostle, saying, Yee are the Bodie and Members of Christ. If then yee bee the bodie and members of Christ your mysti­call resemblance is set on the Lords Table, and yee receiue the mysterie of the Lord, and vnto that which you are, yee say AMEN,Here you see, that the olde custome was, that the whole people, & not th [...] C [...]ke on­lie, said AMEN. and by aun­swering so,Iust. Apolog. 2. yee subscrybe there-vn­to. Thou hearest then of the bo­die [Page 103] of Christ, and thou aunswerest AMEN. Bee a member then of the bodie of CHRIST, that that may bee a true AMEN.

Wherefore then is this myste­rie in the bread? Wee shall bring nothing heere of our owne wit, but let vs heare the Apostle, when hee was speaking of that Sacrament, saying, For wee being manie, are one bread, and one bodie.

And holie Augustine, instructing vs sufficientlie of the rest, sayeth, That as in that bread which was offered on the Altar, the bodie of Christ was resembled, so also the bodie of the people that did re­ceiue, it was lyke-wyse represen­ted; that so hee might showe mani­festlie, that that is the proper bodie of Christ onlie, which was borne of the Virgin, sucked, suffered, died, was buried, rose againe, ascended to the Heavens, and which present­lie sitteth at the right Hand of his Father, and is to come to Iudge­ment: But this which is set vpon [Page 104] the Lordes Table, containeth the mysterie of the bodie of the fayth­full, as the Apostle witnesseth, say­ing, For wee beeing many, are one bread, and one bodie in Christ.

Wherefore (most Noble Prince) let your wisedome consider, that it is most clearlie showne, by Testi­monies of holie Scripture, and Say­ings I of the holie Fathers, That that Bread which is called the Bodie of Christ, & that Cup which is called the Blood of Christ, is a figure, be­cause it is a mysterie.

II And that there is a great diffe­rence betweene the mysterie of his bodie, and his bodie it selfe, which suffered, was buried, and rose a­gaine; because this is the proper bodie of our Saviour; neither is there in it any figure, or signifi­cation, but the manifestation of the thing it selfe is knowne; and the be­lievers desire the sight of him, be­cause hee is our head: and by the sight of him, our desire shal be satis­fied, because He and the Father is [Page 105] one, not according to that that our SAVIOVR hath a bodie, but according to the fulnesse of the DEITIE which dwelleth in the Man CHRIST. But in that which is celebrated in a mysterie, is a re­semblance, not onlie of the proper bodie of Christ, but also of all be­lievers in him: for it beareth the fi­gure of both the bodies; that is, both of Christ which suffered, and rose againe, and of the people which are renewed in Christ by Baptisme, and quickned from the dead.

Let vs also adde this, That that III Bread and Cup which is called the Bodie and Blood of Christ, repre­senteth the remembrie of the Lords Passion, or Death,Matthew, 26. as him selfe sayde in the Gospell, Doe this in remembe­rance of Mee. Which the Apostle Sainct Paul expoundeth,1. Corinth. 11. saying, How often so-ever yee eate this Bread, and drinke this Cuppe, yee shall re­member the LORDES death, till His comming againe. We are taught then by our Saviour, and also by the [Page 106] holie Apostle Sainct Paul, That that Bread, and that Bloode, which is set vpon the Altar, is set downe in rememberance and resemblance of the Lordes death and Passion, that it may call to recent memorie that which was done long a-goe: where-by wee beeing remembered of his death and suffering, may bee made partakers there-by of that heavenlie Gift, where-by wee are redeemed from Death ever-lasting.

IIII Knowe wee lyke-wyse, that when wee come to the sight of Christ him selfe, wee shall not haue neede of such meanes, where-by wee may bee admonished, what his great bountifulnesse sustayned for vs: because beholding him selfe, face to face, wee shall not bee put in mynde, by the outward admonition of temporall thinges; but wee shall beholde him by the contemplation of the veritie it selfe, even as wee ought, to giue thankes for ever vn­to the Author of our Salvation.

[Page 107]Neyther, there-fore, let it bee V thought, al-be-it wee say this, that there-fore the Bodie and Bloode of Christ is not truelie apprehended by the Faythfull, in the mysterie of this Sacrament; seeing Fayth appre­hendeth, not that which the Eye seeth, but that which it selfe belie­veth; because it is spirituall foode, and spirituall drinke, feeding the Soule spirituallie, & giving lyfe full of eternitie, as the Lord, our Sa­viour, commending this mysterie, fayeth,Iohn, 6. It is the Spirite that quicke­neth, for the Flesh profiteth nothing.

Desiring, then, to obey Your Highnesse Commaund heere-in, I beeing but of small abilitie, haue vnder-taken to reason concerning thinges of no small importance and controversie: not following the presumptiō of mine own thoughts and estimation, but looking to the authoritie of Fathers, and those that haue gone before mee. Which if You allowe to bee spoken catho­licklie, [Page 108] attribute the same vnto the worthinesse of Your Fayth; who laying a-syde the Glorie of Your Royall Majestic, was not ashamed to haue an Aunswere of the Veritie from Your humble Servaunt. But if it please You not, let it bee impu­ted vnto mine insufficiencie, vvho was not able to declare these things so effectuallie, as other-wyse I de­syred.

AMEN.