Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	believe_v	faith_n	jesus_n	17,223	5	6.3565	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02359	Three rare monuments of antiquitie, or Bertram, priest, a French-man, of the body and blood of Christ, (written 800 yeares agoe) with the late Romish purging thereof: Ælfricus, Arch-bishop of Canterburie, an English-man, his sermon of the sacrament, (preached 627 yeares agoe:) and Maurus, abbot, a Scots-man, his discourse of the same (820 yeares agoe:) all stronglie convincing that grosse errour of transubstantiation. Translated and compacted by M. VVilliam Guild, minister at King-Edward; De corpore et sanguine Domini. English. Abridgments	Ratramnus, monk of Corbie, d. ca. 868.; Guild, William, 1586-1657.; Aelfric, Abbot of Eynsham. Sermo de sacrificio in die Pascae. aut; Rabanus Maurus, Archbishop of Mainz, 784?-856. De sacramento Eucharistiae. aut	1624 (1624)	STC 12492; ESTC S103528	49,280	152

Image the resemblance of that whose similitude it representeth they signifie then the thing whose Images they are and doeth not showe the same in it selfe manifestlie Which while they are so it is evident that this bodie and blood are the pledges and resemblances of that to come that that which is shown vnto vs by a similitude now shal bee clearlie revealed vnto vs in tyme to come It is one thing then which is done nowe and another which shall bee manifested heereafter Wherefore it is the bodie and blood of Christ which the Church celebrateth 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 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 Wherefore the body and blood of Christ which is nowe celebrated in the Church differeth from that bodie and blood which is knowne to bee glorified in Christ his bodie by his resurrection And this bodie which is celebrated in the Church is but a Pledge and resemblance of that but that is the veritie it selfe This is done while wee come to that but when wee come to that this shall bee remooved It is manifest then that there is great difference betweene them as much as there is betweene a Pledge and that wherefore it is given and as much as there is betweene an Image and that which it representeth and as much as there is betweene the resemblance of a thing and the veritie it selfe Wee see then that there is great difference betweene the mysterie of the bodie and bloode of Christ which is taken in the Church by the Faythfull and that which was borne of the Virgine which suffered which was buried which rose againe and went to heaven and now sitteth at the right hand of the Father For this which is celebrated in this mortall Iourney is taken spirituallie because fayth believeth that which it seeth not and spirituallie feedeth the soule and gladdeneth the heart and giveth eternall lyfe and immortalitie while that is not taken heede vnto which feedeth the bodie 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 Wherefore are yee troubled and wherefore doe cogitations enter into your heartes Looke to mine Handes and Feete if I bee not the 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 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 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 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 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 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 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 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 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 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 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 and by aunswering so yee subscrybe there-vnto Thou hearest then of the bodie 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 the Lordes Table containeth the mysterie of the bodie of the faythfull as the Apostle witnesseth saying For wee beeing many are one bread and one bodie in Christ. Wherefore most Noble Prince let your wisedome consider that it is most clearlie showne by Testimonies of holie Scripture and Sayings of the holie Fathers That that Bread which is called the Bodie of Christ that Cup which is called the Blood of Christ is a figure because it is a mysterie And that there is a great difference betweene the mysterie of his bodie and his bodie it selfe which suffered was buried and rose againe because this is the proper bodie of our Saviour neither is there in it any figure or signification but the manifestation of the thing it selfe is knowne and the believers desire the sight of him because hee is our head and by the sight of him our desire shal be satisfied because He and the Father is one not according to that that our SAVIOVR hath a bodie but according to the fulnesse of the DEITIE which dwelleth in the Man CHRIST But in that which is celebrated in a mysterie is a resemblance not onlie of the proper bodie of Christ but also of all believers in him for it beareth the figure of both the bodies that is both of Christ which suffered and rose againe and of the people which are renewed in Christ by Baptisme and quickned from the dead Let vs also adde this That that Bread and Cup which is called the Bodie and Blood of Christ representeth the remembrie of the Lords Passion or Death as him selfe sayde in the Gospell Doe this in rememberance of Mee Which the Apostle Sainct Paul expoundeth 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 holie Apostle Sainct Paul That that Bread and that Bloode which is set vpon the Altar is set downe in rememberance and resemblance of the Lordes death and Passion that it may call to recent memorie that which was done long a-goe where-by wee beeing remembered of his death and suffering may bee made partakers there-by of that heavenlie Gift where-by wee are redeemed from Death ever-lasting Knowe wee lyke-wyse that when wee come to the sight of Christ him selfe wee shall not haue neede of such meanes where-by wee may bee admonished what his great bountifulnesse sustayned for vs because beholding him selfe face to face wee shall not bee put in mynde by the outward admonition of temporall thinges but wee shall beholde him by the contemplation of the veritie it selfe even as wee ought to giue thankes for ever vnto the Author of our Salvation Neyther there-fore let it bee thought al-be-it wee say this that there-fore the Bodie and Bloode of Christ is not truelie apprehended by the Faythfull in the mysterie of this Sacrament seeing Fayth apprehendeth not that which the Eye seeth but that which it selfe believeth because it is spirituall foode and spirituall drinke feeding the Soule spirituallie giving lyfe full of eternitie as the Lord our Saviour commending this mysterie fayeth It is the Spirite that quickeneth for the Flesh profiteth nothing Desiring then to obey Your Highnesse Commaund heere-in I beeing but of small abilitie haue vnder-taken to reason concerning thinges of no small importance and controversie not following the 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 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 The Purging of BERTRAM Out of the Expurgatorie Spanish Index of Don Gasp●r Quiroga Cardinall and Arch-bishop of Toledo Generall Inquisitor of Spayne and set foorth by his Commaund and of the Councell of the sayde Generall Inquisition according to the Decreet of the Councell of Trent and by the speciall Mandate Authoritie of Philip the second King of Spayne And by the care and direction of the Duke of Alue in the Low-Countreys Framed and made vp Anno 1571. According to that Copie printed at Madrill there-after by Alphonsus Gomesius His Majesties Printer there Anno 1594. That the Booke of BERTRAM Priest Of the Bodie and Blood of CHRIST beeing amended may bee hence-foorth tolerated The Iudgement and Decree of the Vniversitie of Duay approoved by the Censures as fol●oweth ALtho wee greatlie account not of this Booke and therefore we are not much carefull altho

THREE Rare Monuments of Antiquitie OR BERTRAM PRIEST A FRENCH-MAN Of the Bodie and Blood of CHRIST written 800 yeares agoe with the late Romish purging thereof AELFRICVS Arch-bishop of Canterburie an ENGLISH-MAN His Sermon of the Sacrament preached 627 years agoe AND MAVRVS Abbot A SCOTS-MAN His discourse of the same 820 years agoe All stronglie convincing that grosse Errour of TRANSVBSTANTIATION Translated and compacted By M. VVilliam Guild Master at King-Edward Printed at ABERDENE by Edward Raban For David Melvill 1624. To the truelie Noble and right honourable VVILLIAM EARLE Marshall of Scotland Lord Keyth and Altrie c. My singular good Lord and Patron AND TO The Right Honourable His most Worthie Religious Ladie the Gracious Daughter of a most Godlie Mother I Doubt not but your Honoures knowe that when the most ancient treuth of the ancient of dayes registrate in his holie word and left vnto vs to be the onlie rule of our fayth doeth fayle our Adversaries of the Romish Church that then their next refuge is after that they haue loaded sacred Scripture with odious imputations of obscuritie imperfection and sweying everie way in their severall conflictes to fill the eares of each one with their clamorous vp-brayding of Antiquitie and humane authoritie when divine hath forsaken them like Saul who when God would not aunswere him had his recourse to Samuel Which notwithstanding how little it maketh for them how as smallie it avayleth them as Balaam did Balak when hee sent for him to curse where in the contrarie hee blessed or as Baal ayded his owne priests when hee was so earnestlie in-called vpon by them to answere while in the meane time there was no voyce heard any one who with a single eye ever perused the same may easilie perceiue and manifolde experience hath oftentimes proven And yet we see that this is their great Diana of Ephesus wherein they glorie more than the Iewes when they cryed The Temple of the Lord the Temple of the Lord and as Rahel hid her fathers Idoles with the Camels furniture and sate on the same and would not aryse So with the furniture of venerable but wrested and wronged Antiquitie they would hyde their Errours and cover the Idolatrie of their whorish mother from whom they can not bee mooved to depart nor goe out of Babel or put away their strange gods and bee purged with Iaakobs godlie familie So that their doing is like the craftie dealing of the Gibeonite Ambassadoures who to make a League with the Lordes People pretended that they had journeyed from a verie farre countrey and were come for the Name of the Lord and this their impudent lie which yet they would haue to bee believed as an vndoubted trueth they soothe vp forsooth by demonstration of Antiquitie that therefore all which they had was olde and this was their onlie proofe whereby Ioshua and both Princes and People were deceived the reason whereof is given in Scripture Because they asked not counsell at the mouth of the Lord. Even so that which our Adversaries bring when they haue quitted Scripture to make their blasphemous lies to bee believed as sure sacred trueth is that which as they pretende is from a verie farre even the Apostles tymes and ancient holie Fathers of the primitiue Church glorious in sufferings and from their immediate successours And all this they doe forsooth but for the Name of the Lord having a religious pretence as Simeon and Levi did of clearing trueth convincing errour thereby and so to make vnitie of fayth in the Church of God And to performe all this all which they would seeme to showe or say is all olde drawne from Antiquitie But beeing aware by Ioshua's example will wee trye the men and their speaches their furniture and pretences and all this by the right rule with the men of Berea and as Israel should haue done the Gibeonites asking counsell at the mouth of the Lord which hee hath opened in holie Scripture and which wee are bidden search not believing rashlie everie doctrine to bee carried about there-with but trying the spirits whether they bee of God or no and then wee shall easilie discerne and discover their guyle and knowe the Beast by his Dragon mouth to bee but a craftie counterfet of the Lambe And tho for a seducing ende as was that of the olde Prophets of Bethel pretending the word of the Lord that these ancient Fathers are adduced by them to proue yet they are found rather to improue their erroures and beeing violentlie drawne contrarie to their minde to pleade for lies they either stand as Christ before Pilate not vttering a word or as Daniel for Susanna opening their mouthes to withstand conspyring falshood and defende injured innocencie whereby bragging Goliah so hath oftentimes his head cut off with his own sword and what they most repose in is found truelie to depose against them And moreover howe they vse Antiquitie let the single eye judiciouslie heere-by remarke First by making themselues Iudges of the Fathers whome yet they pretende to admit as Iudges over them by admitting the Interpretations of such as they list and seeme to make for them and roundlie rejecting the Expositions of others as Bellarmine doeth clearlie lib. 1 de Pu●g cap. 5 of such as make against them And as for the Pope by giving him vncontrollable power to over-top them assigning to their wordes his fittest meaning yea and to make to bee the mea●●ng which is not by his celestiall judgement Next as is set downe in the ●xpurgatorie Index of this same ●ERTRAM they avowedlie professe That in the ancient Catholick Writers they tolerate manie Er●ours and must extenuate and ex●use them and oftentimes must de●ye them by devysing a fit shi●t ●nd some handsome meaning vnto them when in Disputations they are opposed against them Besides howe shameleslie they raze out of Auncientes whatsoever maketh against them their avowed practise of the same in the last Edition of Sainct Augustine printed at Paris by Nivel in Sainct Iacques Streete at the Storks 1571 in these wordes doeth testifie Ex sanctiss Tridentini Concilii decreto veterum patrum codices sunt expurgandi To whome I must say as Amb●ose sayde of olde to the Arrians That they may well blot out the letters but the fayth they shall never abolish Moreover how disdainfullie● times they reject all the Father● and bring in some handsome expo●sition of their owne to fit their pur●pose let that practise of Bellarmine● lib. 1. de purg cap. 6 giue proof● and in particular of some as o● Tertullian saying That little cred● is to bee given him and of others as Origen That hee was accursed on earth and was seene in Hell a●ter death with Arrius and Nestorius Yea of them all in common h●● spareth not to say when they mak● against him Scripta Patrum non sun● regulae nec habent authoritatem obligandi And againe

safetie of the Worlde Hee had not as yet redeemed vs with his precious blood when alreadie our Fathers in the Desart by Spirituall Food and invisible Drinke did eate his bodie and drinke his blood as the Apostle t●stifyeth when hee affirmeth our Fathers to haue eaten that same Spirituall Food drunken that same Spirituall Drinke Not that how the same was done is to bee inquired but Fayth that it was so done is to bee acquired For that selfe-same GOD who in his Church by his Almightie power changeth the Bread and Wine into his Flesh and Blood after a Spirituall manner that selfe-same GOD I saye turned in the verie like sorte the Manna which rayned from Heaven into his owne bodie vnto them invisiblie and turned the water gushing out of the rocke into his owne blood Which thing David vnderstanding 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 And vvee vnderstand by the Evangelistes rehearsing 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 shal be shed for you So that a little before hee suffered hee could thus haue changed that substance of bread and creature of wine into his owne bodie which was to suffer and into his blood which was to be shed and so also he was able to convert that heavenlie foode after the same manner that rained in the wildernesse and that water which gushed out of the Rocke into his bodie and blood albeit that long after hee was incarnate and his flesh was to hang vpon the Crosse for vs and his blood was to bee shed for our ablution Heere also wee ought to consider how the words are to bee taken which himselfe sayeth Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no lyfe in you Hee sayeth not that his flesh which did hang vpon the crosse should be cutted in pieces and eaten by his Disciples or that his blood which was to bee shed for the redemption of the worlde was to bee given to his Disciples to drinke for that were a facinorous and an abhominable thing if either his blood were so drunken or his flesh eaten according as that grosse and incredulous people thought Wherefore in the words following 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 of my bodie and blood to bee taken by the faythfull And thereafter hee lyke-wyse sayeth It is the Spirit that quickeneth the flesh profiteth nothing Hee sayeth the flesh profiteth nothing that way as the incredulous Capernaites vnderstood for other-wise it giveth lyfe as it is taken in a mysterie by the faythfull And hee showeth manifestlie himselfe wherefore this is when hee sayeth It is the Spirit that quickneth Therefore in this mysterie of the bodie and blood of Christ there is a spirituall operation which giveth lyfe without the which operation these mysteries profite nothing because they may feede the bodie indeede but they cannot nowrish the soule But heere aryseth a question which sundrie doe propone affirming That these thinges are not figuratiuelie to bee vnderstood but according to the verie literall veritie which while they say they withall gaine-say the writings of the holie Fathers Sainct Augustine one of the chiefe Doctors of the Church in his third Booke concerning the doctrine of Christ writeth so Except yee eate sayeth our Saviour the flesh of the Sonne of man and drinke his blood yee shall not haue lyfe in you Hee seemeth to command a wicked and facinorous fact but hee doeth not so for he speaketh figuratiuelie commanding vs to communicate of the Passion of the Lord and that wee should profitablie and comfortablie lay it vp in our mynde That his bodie was crucified and wounded for vs. Wee see then that Augustine sayeth 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 from him and went no longer with him Lyke-wyse Augustine 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 is not on that day indeede but long agoe is done Was not Christ lyke-wyse but once onelie crucified in his owne person 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 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 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 is the bloode of Christ so the Sacrament of Fayth is Fayth Wee see then 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 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 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 when the Sacrament of his Oblation is celebrated 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 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 When thou commest to eate at the Table of a mightie man consider diligentlie what is set before thee knowing that thou must prepare such things againe To come then to the Table of this mightie man 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 who is holie harmelesse vndefyled separate from sinners and made higher than the Heavens Who needeth not daylie as those high Priestes vnder the Lawe to offer vp Sacrifice first for his owne sinnes and then for the peoples for this the Lord IESVS CHRIST did once when hee offered vp him selfe And now that which hee did once is daylie re-iterated for hee offered himselfe once for the sinnes of the people and yet not-with-standing this Oblation is daylie celebrated by the faythfull but in a mysterie that that which our Lord IESVS fulfilled by offering vp him selfe once in person might in rememberance of his Passion bee daylie performed and that by celebrating the holie mysteries there-of Neither is it vntruelie sayd that in these mysteries the Lord is crucified or suffereth because they carrie the similitude of that death and suffering whereof they are resemblances Whence it is also that they are called the Lords bodie and his blood because they take the name of that whereof they are the Sacrament Hence it is 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 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 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 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 of the Lords Passion 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

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 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 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 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 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 what wee should eate and what we doe drinke the holie Spirit sayth hee expresseth vnto vs by the 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 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 is Hee sayeth not that that bread and that wine is Christ. Which if hee had sayde hee would haue affirmed that Christ was subject to corruptabilitie and mortalitie for what-so-ever is seene or tasted in that foode corporallie it is manifest that it is subject vnto corruption Heere-to hee addeth Because it is the bodie of Christ sayeth he thou wilt object and say Beholde manifestlie hee confesseth that this bread and this wine is the bodie and bloode of Christ. But take heede what is subjoyned This is not corporall foode but spirituall Looke that thou conceiue not a a carnall meaning heere-fore for there is no such thing heere True it is that it is the bodie of Christ not corporall but spirituall the blood of Christ not corporall but spirituall Therefore there is nothing to bee vnderstood heere corporallie but spirituallie It is the bodie and blood of Christ but not corporallie Also in the wordes following hee sayeth The Apostle speaketh concerning the Type of Him Our Fathers did eate the Spirituall Foode and dranke the Spirituall Drinke For the bodie of God is a spirituall bodie the bodie of Christ is the bodie of a divine Spirite because that Spirit is the Spirit of Christ who is God and therefore it is divine as wee reade in the Lamentations 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 which is vsed in the Church daylie 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 is as it is invisible impalpable and consequentlie incorruptible Hence in the words following Because CHRIST is a Spirit as wee reade Lament 4 Hee is a Spirite before our face even CHRIST the LORD hee showeth clearlie in what respect it is esteemed the bodie of Christ to wit because the Spirit of Christ is in it that is the power of the Word of God which not onelie feedeth the Soule but also cleanseth it Wherefore the Author him selfe sayeth in the wordes following 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 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