Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	soul_n	spirit_n	5,254	5	5.2345	4	false

Text snippets containing the quad

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

hand of his Spirit bee so seated and setled in your heartes that by that heavenlie Stampe it thay bee both inwardlie witnessed to your owne Consciences and outwardlie testified in your liues to the world that Your Honoures are the adopted Children of that heavenlie Father whome as You set Your selues to glorifie on earth hee shall not after the heaping of much Honour and Happinesse vpon You and Yours fayle to glorifie You in the highest Heavens which is the full Felicitie and blessed Rest of His owne Sainctes and which as the highest of all Wishes I shall not ceasse to beseech GOD to effectuate towardes YOVR HONOVRS and YOVR Hopefull and Happie Off-spring Your Honoures in all humble duetie WILLIAM GVILD TO THE READER THis Popish Plasma bred of Hydra's Braine Come from the Snakie Cerberus his Lake Which Pitchie Charon-Popes for trueth maintaine And it a Fulcre of their Fayth doth make Loe GVILD but guyle doth here expand their Packe Of wicked Wares vnto judicious view That who so reades this Booke may notise take And clearlie see this Paradox vntrue By written Word and Antiquaries olde He doth this Dogma dash and Trueth vnfolde WALTER FORBES The Life of BERTRAM PRIEST BY IOHN TRITHEMIVS a Popish Histriographer BERTRAM PRIEST and MONKE was one that was singularlie Skilfull in holie Scripture and notablie learned in like manner in humane Sciences of a most pregnant and quicke wit of an excellent and eloquent vtterance Neyther was hee lesse Notable and renowned for his holie lyfe than his great learning Hee wrote manie excellent Workes and Treatises where-of not-with-standing few haue beene suffered to come to our knowledge but in especiall hee wrote a most laudable and prayse-worthie Worke of Predestination vnto King Charls Brother to Lotharius the Emperour and like-wyse a Booke of the Bodie and Blood of the LORD Hee lived in the tyme of Lotharius the Emperour aforesaid in the YEARE of GOD 840. BERTRAM His Treatise Of the Bodie and Blood OF CHRIST TO CHARLES King of FRANCE Nephew to CHARLES the Great Emperour THE PREFACE YOu command Renowned Prince that what I thinke concerning the mysterie of the Bodie Blood of CHRIST I should signifie to your Highnesse A Commandement indeede in howe much worthie of your high Soveraignitie to enjoyne in so much moste harde to my small strength to performe For what is more worthie of Royall providence than catholicklie to vnderstand His holy Mysteries who hath deigned to bestowe vpon you that princelie Throne and not to suffer your Subjectes divers●ie to bee distracted in Opinions concerning the Bodie and Blood of CHRIST wherein doeth consist the summe of Christian Redemption For while some of the Faithfull affirme that the mysterie of the Bodie and Blood of Christ which is daylie celebrated in the Church is to bee considered without anie figure or vaile of vsuall to wit and sacramentall speach and to be taken onelie according to the naked simplicitie of the verie literall words and others againe that these things are set downe and comprehended vnder a figure and mysticallie so that it is one thing which is seene by the bodilie sight and another thing altogether diverse which the eye of fayth onelie beholdeth Heereby it commeth to passe that no little strife is found to bee amongst them And seeing the Apostle writeth to the faythfull that they thinke and speake all one thing and that no division be seene to be amongst them they are not then a litle divyded who speake so diverslie of the Bodie and Blood of Christ not beeing alike minded Wherefore your Royall Majestie stirred vp by the zeale of Fayth weighing these things aright and desiring according to the Apostles direction that all thinke and speake one thing doeth diligentlie search the hid trueth of this point that you may call backe the wanderers vnto it whence it is that you disdaine not to inquire the veritie therof even from them of the meanest ranke knowing that the mysterie of such an hid secret cannot bee vnderstood but by God his revealing of the same who without exception of persons showeth foorth the light of his trueth by whomsoever he chooseh But in how much it is pleasing to my meannes to obey your command it is as hard to dispute concerning a matter most distant from humane senses and not to be passed thorow without the instruction of the Spirit of God Beeing subject then to the direction of your Highnesse and confyding in his favour and aide concerning whom we speake in as few words as I can not trusting to mine owne wit but following the footesteps of the holie Fathers I shall open vp what I thinke in this matter YOVR High Excellence desires then to vnderstād 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 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 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 is a certaine overshadowing of a thing with some vailes or ornaments of speach manifesting so what it intendes as for example 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 Or when hee calleth him●elfe a Vine and his Disciples Branches 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 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

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 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 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 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 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 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 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 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 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 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 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 Now I aske if it furnisheth that nowrishment as it is seene or as it is taken corporallie as it is chewed with the teeth swallowed with the mouth and received in the stomacke Not. For that way it should feed the flesh onelie which is mortall neyther giveth it anie immortalitie that way nor can it bee sayde that who-so-ever eateth this bread so shall not die for ever for that which the bodie receiveth is corruptible neither can it availe vnto eternall lyfe because that which is subject to corruption cannot giue eternitie Therfore in that bread there is a lyfe which is not seene with these corporall eyes but which wee beholde with sight of fayth and that is that heavenlie bread which came downe from heaven and concerning the which it is sayd who-so-ever eateth this bread shall liue for ever which is the bodie of our Lord. Also in the wordes following when hee was speaking of the almightie power of Christ he sayeth so The word of God that might of nothing make that which was not can Hee not change these thinges which are into that 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 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 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 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

which thinges it is showne evidentlie vnto vs that nothing is vnderstood in that meat and drinke corporallie but all is to bee taken spirituallie for the soule of man which is signified by his heart is not fed with corporall foode but is nowrished and quickened by that word of God Which the same Doctor showeth more manifestlie in his fift Booke of the Sacraments saying It is not that bread wich entereth into the bodie but that bread of lyfe which giveth quickning to our soules And that Sainct Ambrose spake not this of the common bread but of the bread of the bodie of Christ the next words manifestlie declare for hee speaketh of the daylie bread which the faythfull desire to bee given them and therefore hee subjoyneth these wordes If it bee our daylie bread why take yee it onelie at the ende of a whole yeare as the Grecians in the East vsed to doe Take then that daylie which will bee profitable to thee daylie and liue so that thou mayest bee worthie daylie to receiue it It is manifest then concerning what bread hee speaketh to wit concerning the bodie and blood of Christ which nowrisheth not in that it goeth downe into the bodie but because it is the bread of everlasting lyfe By the authoritie then of this most learned man wee are admonished that 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 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 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 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 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 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 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 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 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 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 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 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

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