visible and palpable I proue my Proposition by Christ his owne words taken out of Luke 24.39 In the which place to perswade the Apostles of the verity of his body and to proue euidently that it was not fantasticall heevseth the argument taken from these tvvo qualities and he commands his Apostles to feele and see giuing them thereby to vnderstand that as these two senses are the most certaine of all the rest so are they most able to discerne whether hee was a body or a spirit As if he would haue said If I be visible and palpable ye may be out of doubt that I haue a true body For as the Poet saith which Tertullian citeth also to this same purpose Tangere enim et tangi nisi corpus nulla potestres By these arguments it may be euidently seen how this Transubstantiation may no way stand with the verity of the bodie of Chr. Iesus And as it fights with the flesh of Christ Iesus so it repugnes directly the articles of our faith For in our Beliefe we professe Second sort of argumeÌ„t that Christ ascended out of this earth to the heauen where hee sits at the right hand of the Father vvhere hee gouerns and directs all things in heauen and earth from the which place he is to come at the last day to iudge the world This article teacheth vs that hee hath changed his dwelling vvhich hee had amongst vs on the earth and is ascended into the heauens where he sits at the right hand of his Father and shall remaine there according to the testimony of Peter which I cited out of the Acts 3.21 vntill the last day If hee sit at his Fathers right hand and be to remaine in heauen vntill the last day theÌ„ is he not corporally in the bread But the article of our Beliefe saith That he sitteth at the right hand of his Father and Peter saith in that place that the heauens must containe him vntill the last day Therefore this Transubstantiation is directly against the articles of our Beliefe the manifest place of the Scripture Thirdly it is opposite vnto the end Third sort of argumeÌ„t wherefore this Sacrament was instituted this is most euident for the end of the Sacrament is spirituall as the effect that floweth thereof is spiritual and the instrument whereby this spirituall food is applyed to vs is also spiritual But from a naturall and corporall presence a spirituall effect can neuer flowe therefore the corporall and naturall presence of the body and bloud of Christ Iesus repugnes directly the end of this Sacrament for the corporall presence must haue a corporall eating of this eating followeth a digestion in the stomacke and the thing that is digested in the stomack is neuer able to feed my soule to life eternall So this corporall presence must euer tend to a corporall end which is directly contrarie vnto the end wherefore this Sacrament was instituted Further Other arguments vnto the same effect if the bread were transubstantiate it should become the thing signified if it become the thing signified this Sacrament should want a signe and so it should not be a Sacrament for euery Sacrament as yee haue heard is a signe Now to say that the accidents of true bread as the colour and the roundnesse of it that they may serue as signes that is more then folly for between the signe and the thing signified there must be a conformity but there is no conformity between the accidents and the body and bloud of Christ Iesus For if that were so the accidents behoued to nourish vs corporally as the body and bloud of Christ Iesus is appointed to nourish vs spiritually Againe if the bread become the body and bloud of Christ Iesus it should follow that he had a body without bloud for hee hath instituted another signe besides to represent his bloud Also if there had been such a wonderfull thing as they speak of in this Sacrament there would haue been plaine mention made thereof in the Scripture for God himselfe works neuer a notable worke but he declares it either openly or more secretly in the Scripture that thereby hee may be glorified in his wonderfull works As yee may read in the Euangelist â—ohn 2.8 where the vvater was changed into wine Gene. 2.22 where the rib of Adam was changed into Heua Exodus 7.10 where Aarons rodde was turned into a Serpent there ye see that changing is manifestly expressed Therefore I say if there had bin such a monstrous change in these elemeÌ„ts of the Supper as they affirm the Scripture would not haue concealed it but expressed it but in respect there is no meÌ„tion made of this change in the Script therfore there is no such change in this action Further if there were such a change as they say either it is before these words of consecration be spoken or followes after the same words be spoken If the change be before the words of the coÌ„secration be spoken the consecration is superfluous their Proposition is false if the change be after the words be spoken This bread is my body their Proposition is false also because the word bread is spoken before the last syllable of their fiue words is pronounced These and infinite moe absurdities follow of this doctrine And yet they obstinately perseuer and vrge vs with the letter affirming that the words of Christ are so plaine that they admit no figure They would haue spoken more aduisedly if they had sought counsell of Augustine to haue discerned between a figuratiue speech and a proper speech for he in his third booke and 16. chapter of Christian doctrine speakes after this sort If the speech saith hee seeme to commaund a vvickedness or mischeife on to forbid any happinesse or any vvelfare it is not proper it is then figuratiue And he adds for an example a place out of Iohn 6.53 Except saith our Sauiour ye eate the flesh of the sonne of man and drinke his bloud yee haue no life in you Whereunto Augustine addeth This speech saith he sesmeth to coÌ„maund a mischiefe therefore it is a figuratiue speech vvhereby wee are commanded to coÌ„municate with the sufferings of Christ Iesus and with gladnes to keepe in perpetuall memory that the flesh of the Lord was crucified and wounded for vs. For otherwise it were more horrible as the same Augustine maketh mention in the second booke against the Aduersaries of the lavv to eate the flesh of Christ Iesus really then to murther him and more horrible to drinke his bloud then to shed his bloud Yet notwithstanding they are not ashamed still to hold maintaine that those words ought to be taken properly So that it appeareth that of very malice for contradiction sake to the end onely that they may withstand the truth they will not acknowledge this to be a sacrameÌ„tall speech For they are compelled will they nill they in other speeches of the like sort to acknowledge a
vnderstand not this therefore they imagin a gross carnal coniunction Except the spirit of God reueale these things they cannot be vnderstood The spirit of God must illuminate our mindes and be planted in all our harts before wee can come to the vnderstanding of this Then wouldest thou vnderstand hovv Christ is giuen thee This ground is true that the bodie of Christ is at the right hand of the Father the bloud of Christ is at the right hand of the Father yet notwithstanding though there be as great distance betwixt my body and the bodie of Christ as is betwixt heauen and earth yet Christes body is giuen to me because I haue a title to his body giuen to mee the right and title which is giuen to me of his body and bloud makes me to possesse his body and bloud The distance of the place hurteth not my title nor my right for if any of you haue a peece of Land lying in the farthest part of England if ye haue a good title to it the distance of the place cannot hurt your title so I say the distance of place hurts not my title and my right that I haue to Christ But though he be sitting at the right hand of the Father yet the title and right that I haue to him makes him mine so that I may say trulie this Christ is my property Then Christ is not made mine because I fetch him out of the heauens but he is mine because I haue a sure title right to him hauing a sure title and iust right to him the distance of place how farre soeuer it be can no wayes hurt my title nor right but where-euer he be he is mine because I haue a right title to him Yea not onely haue I a title to him but this title is confirmed to mee For as I gette a title to him in the vvord and if I got not that title to him in the word I durst not come to the Sacrament so in the Sacrament I get the confirmation of my title I get the Seale which confirmes my title Then to come to the point Christs bodie is sitting at the right hand of the Father and yet he is mine and is deliuered to me because I haue right to his bodie be it where it will hee was borne for mee giuen to mee and deliuered to mee So distance of place hurts not the suretie of my title as propinquitie of place helpes not the suretie of the same Though Christ would bow the heauens and touch thee with his bodie as he did Iudas yet this could not helpe thee for if thou hast not a title to him thou darest not call him thine So it is not the neernesse nor proximity of place that makes Christ mine It is onely the right that I haue to him I haue right to him only by faith So by faith only Chr. is made mine But they thinke they haue gotten a great vantage of vs if we be so farre from Chr. as the heauen is frō the earth but this shal be answered by Gods grace I haue a title to his body his body is distant frō my body yet his body is not distant from me that is from my soule I say his bodie and my soule are conioyned It is a strange ladder that will reach from the earth to the heauens yet let me tell you there is a corde that extendeth from the earth to the heauens Faith is that which couples vs and Christ and coupleth mee and Christ together and this is onely true fayth By true faith Christ though he be in the heauens is coupled and conioyned with me who am heere on earth I will shewe you this by a similitude Similitude taken from the sunne Is not the bodie of the sunne in the firmament It is impossible for you to touch the bodie of the sun yet the bodie of the sunne and yee are conioyned How By those beames that shine on you by that light that shineth vpon you Why may not the bodie of Christ then though it be in the heauens be conioyned with mee that am on the earth namelie by the beames by the light and gladnes that floweth from his bodie My bodie Christs body are conioined by the vertue and power flowing from his bodie which vertue and power quickneth my dead soule maketh me to liue the life of Christ to beginne to die to my selfe and euer the more I die to my selfe the more I liue to Christ This coniunction nowe is the ground as I told you of all our felicitie and happinesse and I haue made it cleere to you at this time so farre as God hath giuen me insight Alwaies yee see this coniunction is brought to passe by two speciall meanes by the holy spirit and by faith If there bee no other meanes but these two what needest thou a carnall or a visible coniunction Faith is invisible and the spirit is inuisible therefore thou canst not see it nor take it vp with the eye of thy bodie The power of the holy spirit is so subtile secret and inuisible that thou canst not perceiue it nor take it vppe with the eye of thy bodie and it will worke great effects in thy soule or euer thou perceiuest his working In respect therefore that the meanes of this coniunction are so subtill secret and spirituall why thinkest thou to get a sight of this coniunction with the eye of thy bodie why imaginest thou such a carnall coniunction as this which would doe thee no good if thou hadst it knowst thou not that the spirit that coupleth vs and Christ is infinite so that it is as easie for the spirit to couplevs and Christ how farre distant soeuer wee bee as it is easie for our soules to couple our head and the feete of our bodies though they be distant Then seeing this coniunction is the ground fountaine of all our happinesse And seeing this ground of happinesse is so subtil and so spirituall What is your part Remoue all your outward senses remoue al your naturall motions remoue your naturall discourses and your naturall reason and follow the sight and information of the spirit of God Craue that it would please him to illuminate your vnderstanding that by the light of his spirit yee may see cleerely the spirituall coniunction Except the eye of the spirit be giuen you to perceiue this spirituall coniunction It is not possible that yee can get any insight in it But if the Lord of his mercy will bestowe some measure of his holy spirit vpon you out of question yee shall soone come to the vnderstanding of it and yee shall thinke the time happie that euer yee heard this word Except yee haue some part of this spirit it is not possible that yee canne bee spirituall That which is borne of flesh and bloode will remaine flesh and bloud except the spirit come in and make it spirituall Therefore yee must bee borne againe of the spirit
was in the wombe of the Virgin His flesh is not called spirituall in respect it is glorified in the heauens at the right hand of the Father be not deceiued with that for suppose it be glorified yet it remaineth true flesh that same verie flesh which hee tooke out of the wombe of the blessed Virgine Neither is it spirituall because thouseest it not in the Supper if thou wert where it is Answere thou mightest see it But it is called spirituall in respect of the spirituall ends wherunto it serues to my body soule because the flesh bloud of Christ serueth to nourish me not to a temporall but to a spirituall heauenly life Now in respect this flesh is a spiritual foode seruing me to a spirituall life for this cause it is called a spirituall thing if it nourish mee as the flesh of beasts doth but to a temporall life it should be called but a temporall thing but in respect it nourisheth my soule not to an earthly and temporall life but to an heauenly celestiall and spirituall end In respect of this end the flesh of Christ and Christ in respect of his flesh is called the spirituall thing in the Sacrament It is called also the spiritual thing in the Sacrament in respect of the spirituall instrument whereby it is receiued The instrument whereby the flesh of Christ is receiued is not a corporall instrument is not the teeth and mouth of the body but it is spirituall it is the mouth of the soule which is faith and in respect the instrument is spirituall therefore Christ who is receiued is also called spirituall In respect also that the manner of receiuing is a heauenly spirituall and internall manner not a naturall nor externall manner in respect that the flesh of Christ which is giuen in the Sacrament is receiued by a spiritual secret maner which is not seene to the eyes of men In all these respects I call Christ Iesus the heauenly and spirituall thing which is signified by the signes in the Sacrament Now The thing signified must be applyed I say in the end the thing signified must bee applyed to vs. What auaileth it me to see my medicine in a box standing in an Apothecaries shop what can it worke toward me if it be not applyed What auaileth it mee to see my saluation afarre of if it be not applied to mee Therefore it is not enough for vs to see Christ but he must be giuen vs or else he cannot worke health and saluation in vs. And as this saluation is giuen vs wee must haue a mouth to take it What auaileth it mee to see meat before me except I haue a mouth to take it So the thing signified in the Sacrament must be giuen vs by God by the Three persons of the Trinitie one GOD by Christ Iesus who must giue himselfe as he giues himselfe so wee must haue a mouth to take him Suppose he present and offer himselfe yet he can profit and auaile none but them who haue a mouth to receiue him Then ye see what I call the thing signified whole Christ applyed to vs and receiued by vs vvhole Christ God and man without separation of his natures vvithout distinguishing of his substance from his graces All applyed to vs. Then I say seeing we come to the Sacrament to be fed by his flesh and refreshed by his bloud to be fed to an heauenly and spirituall life and seeing there is no profit to be had at this Table without some kinde of preparation therefore let no man prease to come to this holy Table except in some measure hee be prepared Some will be prepared in a greater measure then others alwayes let no man presume to go to it except in some measure his heart be sanctified therefore my exhortation concerning the way whereby euery one of you ought to prepare your selues that yee may fit you the better to this Table is this there is not one of you that commeth to the Table of the Lord that may bring before the Lord his integritie iustice and vprightnes but whosoeuer goeth to the Table of the Lord hee ought to goe with the acknowledging confession of his misery he ought to goe with a sorrowfull hart for the sinnes wherin he hath offended God he ought to goe with a hatred of those sinnes Not to protest that hee is holy iust and vpright but to protest and confesse that he is miserable and of all creatures the most miserable and therefore hee goeth to that Table to get support for his misery to obtaine mercy at the throne of Grace to get remission and forgiuenes of his sinnes to get the gift of repentance that more more he may study to liue vprightly holily and soberly in all time to come Therfore except yee haue entred into this course and haue a purpose to continue in this course to amend your life past to repent you of your sinnes and by the grace of God to liue more vprightly and soberly then yee haue done for Gods cause goe not to the Table For where there is not a purpose to doe well and to repent of necessity there must be a purpose to doe ill and whosoeuer commeth to that Table with a purpose to doe ill and without a purpose to repent he commeth to mock Christ to scorne him to his face to eate his owne present-condemnation So let no man come to that Table that hath not in his hart a purpose to doe better that hath not a hart to sorrow for his sinnes past and thinketh not his former follie and madnesse ouer-great Let no man come to that Table without this vnder the paine of condemnation But if yee haue in your hart a purpose to doe better suppose your former life hath been dissolute and loose yet if yee be touched in your harts with any feeling or remorse of your life past goe not from the Table but come vvith a protestation of your misery and wretchednesse and come with a heart to gette grace if vvith a dissolute life I meane not of open slaunders thou haue also a purpose not to amend but to doe vvorse for Gods sake abstaine Thus farre of the thing signified Vnto this generall consideration there remaineth these things yet to bee made plaine vnto you First how the signes and the thing signified are coupled together and how they are conioyned Next it restes to be told you how the signe is deliuered and hovv the thing signified is deliuered and hovv both are receiued as vvell as they are deliuered This beeing done I shall speake briefely of the other part of the Sacrament vvhich is the vvord And last of all I shall let you see what sort of faults they are that peruert the Sacrament and make it of no effect And if time shall serue I shall enter in particular to this Sacrament which wee haue in hand Then to come back againe In the third place How the signe the
shake off your lusts affections peece and peece and so by little and little renounce thy selfe that thou maist embrace Christ I grant there is a greater progresse in this poynt in some then in others some lesse some more profit in this but except in some measure yee cast off your selues whatsoeuer in your own eyes yee account most precious to come by Christ yee are not worthy of him And this is very hard to be done It is very easie for a man to speake it to bid a man renounce his owne Idol which I call his affections but it is not so soone done assuredly a stronger must come in to cast out the affections yea a stronger then the diuell must come in to driue out the diuell who maketh residence in the affection or else he will remaine there for euer Therefore there are not many that haue renounced themselues and examine thine heart when thou wilt if there be any thing in the world that thou louest better then Christ If thou be not content to leaue father and mother to leaue wife children or whatsoeuer is dearest vnto thee in this world for Christ thou art not worthy of him If thou be not content to cast off whatsoeuer maketh thee a stranger to Christ thou art not worthy of him And is this a small matter seeing there is no part or power of our soules but it is enemy to this and repines against this heauenly coniunction Is this an easie thing to cast off and renounce ourselues that wee may come vnto Christ There is no greater thing then this it hath not entred into euery hart to consider of this for this worke of our new creation is tenne thousand times greater then the worke of our first creation and therefore it is most necessary that euerie man take heede vnto himselfe for the diuell is so crafty in this point that hee erecteth euer one I doll or other in our soules and sometimes vnder the shew of vertue which of all is most dangerous And in euery worke that wee take in hand be it neuer so holy hee is at our right hand and maketh himself to haue interest in it and hee contents himselfe not with this vnder the shew of vertue to corrupt vs but hee is so watchfull that euen in the best actions and when yee are best occupied in your most vertuous actions hee mixeth them with sinnes and so doth all that lyeth in him to make you lose your profit and lose your rewards For when yee are best occupied he goeth about to engender in you an opinion of your selues and so defraude God of his glory Or otherwise in dooing of good deedes he maketh you so slack and negligent that if ye do them ye doe them coldly or so indiscreetly that he makes you begin at the last first and makes it that should be first last and so as Martha was to be occupied and ouer-busie in those things which are not so necessary as the things wherin Mary was occupied for she should haue preferred first the hearing of the word to the preparing of Christs Supper This is but to giue you an in-sight and to let you see that the diuell is so craftie that either he casteth in a false conceit of our selues in dooing any good deed or else makes vs to doe that last which should be first or then makes vs altogether so sluggish and so negligent that wee do the worke of the Lord coldly so one way or other he holdeth vs euer in a continuall business so that we cannot be halfe watchful enough For we haue to do with principalities powers with spiritual wickednesses which are aboue vs and within vs also for there is not that man that hath corruption within him but Sathan is in him we cannot therfore be halfe watchfull or studious enough to cast out the diuel to renounce our selues to submit vs vnto the obedience of Christ Thus farre concerning the coniunction Now seeing that the signe How the signe the thing signified are giuē receiued Considerations thereof the thing signified are diuerse it resteth to be considered how the signe is deliuered and how the thing signified is deliuered and after what manner they are receiued And therfore concerning this ye haue these things to marke First to consider whether the signe and the thing signified be deliuered vnto you by one man or not Secondly to consider whether the signe and the thing signified be deliuered vnto you in in one action or not Thirdly vvhether both these things be giuen by one instrument or not And fourthly ye are to consider whether the sign the thing signified be offered receiued after one maner or not Now after that ye haue considered all these in the end yee shall find that the signe the thing signified are not giuen by one person Yee shall finde next that they are not giuen in one sort of action Thirdly yee shall finde that they are not both offered giuen by one instrument And fourthly ye shal find that they are not both giuen and receiued after one manner So finding this diuersitie yee haue this to doe marke the diuersity of the offerers and giuers marke the diuersitie of the actions marke thirdly the diuersitie of the instruments and fourthly the diuerse manner of receiuing Marke all these diligently and ye shall finde little difficultie in the Sacrament And first to make it cleare vnto you I say that the signe the thing signified by the signe are not both giuen by one and this ye see plainly For as for the signe that Bread that Wine yee see your selues that the Minister offers vnto you the signe he giues you that Sacrament as that signe is an earthly and corporall thing so it is an earthly and corporall man that giues it Now the thing signified is of another nature for it is an heauenly and spirituall thing therefore this heauenly thing is not giuen by an earthly man this incorruptible thing is not giuen by a naturall and corruptible man But Christ Iesus hath locked vp and reserued the ministerie of this heauenlie thing to himselfe onely therefore there are two giuers in this Sacrament the Minister giueth the earthly thing Christ Iesus the Mediator giues you the heauenly thing in this Sacrament For Christ in giuing the earthly thing will not vse his own ministery immediatly nor the ministerie of an Angell but onely the ministerie of an earthly man And as for the dispensation of his owne body and bloud he will not giue it either to heauenly creature or earthly man but he keepeth this ministerie to himselfe and he dispenseth his own body and bloud to whom and when hee pleaseth And vvhy If any man in the world had power to giue Christes body and bloud no question this man should haue power to clense the hart and conscience for the bloud of Christ hath this power with it and consequently should haue power to
eating of the flesh and drinking of the blood of Christ standeth in a faithfull memorie in a firme beleefe and in a true applying of the merits of the death and passion of Christ to my owne conscience in particular Ther were sundry things obiected against this kind of receiuing I wil not insist to repeat them But beside all the obiections which ye heard obiected against this kind of spiritual receiuing by faith They say If Christ his flesh nor his blood be not perceiued nor receiued but by the spirit by fayth in the spirit Then say they yee receiue him but by an imagination If hee bee not receiued carnally nor corporally but onely by the spirit and by faith Then is hee not receiued but by way of imagination conceite and fantasie So they account faith an imagination of the minde a fantasie and opinion fleeting in the hearts of men I cannot blame them to think so of faith For as none can iudge of the sweetnesse of honnie but they that haue tasted of it So there is none can discerne nor iudge of the nature of faith but they that haue felt it and rasted in their hearts what it is And if they had tasted and felt in their soules what faith brings with it alas they would not call that spirituall Iewell and onely iewell of the soule an imagination They call it an imagination and the Apostle describing it Heb. 11.1 calleth it a substance and a substantiall ground Marke how well these two agree An Imagination and a substantiall ground They call it an vncertaine opinion fleeting in the braine and fantasie of man Hee callâ—th it an euidence and demonstration in the same definition See how directly contrarie the Apostle and they are in the nature of faith Vpon this they inferre that as it is true in generall hee can not be deliuered nor giuen but that same way that hee is receiued and looke what way any thing is receiued the same way it is giuen and deliuered So as they say hee being receiued by way of Imagination hee is also in their fantasie giuen and deliuered by way of Imagination For if hee bee not giuen say they to thy hand to thy mouth nor to thy stomach corporally hee cannot be giuen but by an imagination and fantasticall opinion The reason that moueth them to thinke that Christ cannot bee theirs nor giuen to them truly in effect and really except he be giuen carnally is this That thing which is so far absent and distant from vs as the heauen is from the earth cannot be said to bee giuen to vs nor to bee ours But by your owne confession say they to vs Christ his bodie is as farre absent from vs as the heauen is from the earth Therefore Christ his bodie nor his flesh cannot be giuen vnto vs except by way of imagination and so not truely nor in effect This argument framed in this sorte would at the first sight seeme to be of some force But let vs examine the proposition of it The proposition is this That thing which is so farre absent from vs as the beauen is from the earth cannot be said to be deliuered to vs to be giuen to vs or any waies to be ours Now whether is this proposition true or false I say this proposition is vntrue and the contrarie most true A thing may be giuen to vs may become ours though the thing in person it selfe be as far distant from vs as the heauen is from the earth And how proue I this What maketh any thing to be ours What maketh any of you esteeme a thing to be giuen vnto you Is it not a Title Is it not a iust right to that thing If yee haue iust right giuen vnto you by him who hath power to giue it and a sure title confirmed to you by him who hath the power though the thing that he giueth vnto you be not deliuered into your handes yet by the right and title which hee granteth to you is not the thing yours There is no doubt of it for it is not the neerenesse of the thing to my bodie and to my hand that maketh the thing mine for it may bee in my hand and yet not belong to mee Neyther is it the distance nor absence of the thing that makes it not to be mine but it may be farre absent from mee and yet be mine because the title is mine because I haue gotten a right to it from him who hath the power to giue it So then this ground is true It is a sure title and a iust right that maketh a thing though it be farre distant from vs to bee ours But so it is that a liuely and trew faith in the blood and death of Christ maketh vs to haue a sure title and a good right to the flesh and blood of Christ and to his merits look what he merited by his death and shedding of his bloud vpon the crosse all that together with himselfe also appertaineth to mee and that by a title and a right which I haue gotten to him of God which is faith And the surer that my title is the more sure am I of the thing that is giuen mee by the Title Now this Sacrament of the Lords Supper was instituted to confirme our title to seal vp our right which wee haue to the bodie and blood to the death and passion of Christ and so the bodie of Christ is said to be giuen to vs The blood of Christ is said to be deliuered to vs when our title which we haue of him of his death of his bodie blood is confirmed in our hearts For this Sacrament was instituted for the grouth and encrease of our faith for the increase of our holinesse and sanctification which fayth the greater that it is in our hearts the more sure are wee that Christ his death appertaineth to vs. I grant as I haue said that the flesh of Christ is not deliuered into my hands his flesh is not put into my mouth nor entreth into my stomacke Yet God forbidde that thou shouldest say Hee is not truly giuen although Christs flesh bee not put into thy hand nor mouth of thy bodie and wherefore should it Hath hee not appointed breade and wine for the nourishment of the bodie and may not that content you Are they not sufficient to nourish you to this earthly and temporall life Hath he not appointed Christ to bee deliuered to the inward mouth of thy soule to be giuen into the hand of thy soule that thy soule may feede on him and be quickned with that life wherewith the Angels liue wherewith the sonne of God and God himselfe liue So the flesh of Christ is not appointed to nourish thy body but to nourish thy soule in the hope yea in the growth of that immortall life and therfore I say though the flesh of Christ bee not deliuered into the hand of thy body yet it is deliuered to that part that it should