AN EXPOsition of certain words of S. Paul, to the Romans, entiteled by an old writer Hugo.  
A TREATISE OF the Works of three days.  
Also an other Work of the truth of Christ's natural body.  
By Richard Coortesse Doctor of Divinity, and Bishop of Chichester.  
(⸪)  
¶ Imprinted by William Brome. 1577.   

¶ To the Christian Reader.  
HAVING intelligence of a certain work done out of latin into English, by the learned Father, the lord Bishop of Chich●ster, at the request of a learned & virtuous Lady. And also understanding of an other treatise touching the truth of Christ his natural body, made by him, both of them secretly going among some good men, who were greatly delighted with the reading of the same: We laboured by almeanes possible to obtain the copy of the said ●o●ke, as well for the sing●●●●r commendation that went of the exceliencie of the matter as also for the worthiness of the person, who had travailed therein, whose judgement we know, to be such, as could make best choysy of arguments, and learning so profound, as might most clearckly beautify the same.  
And perusing the said work exactly, as we found it both in substance & also in handling, answerable to the reports given abroad thereof: so we thought it very meet, that the same should be published to the commodity of many, which now being shut up in certain men's keeping, did profit but a few.  
In the said work there is notably set forth, the majesty, the power & might of the eternal and everlasting GOD, the whole discourse whereof seemeth to be grounded upon the words of S. Paul, in his Epistle to the Romans, the first Chapter.  
That the invisible things of God are from the beginning of the world, known by the visible things made of God. his everlasting power also and divinity. So it containeth very delightful & also much profitable matter to the Christian and Godly reader, in these days.  
The other treatise, entreating of the true presence of the most sacred, blessed and natural body of our saviour Christ, is a Jewel so precieus, of so great estimation and value, with each true Christian, that we think all men will more desire to read the work, then to hear the commendation thereof.  
Now touching the person, the fruits of whose study and pains, we have oftentimes heretofore, and do now also reap to our great comfort, we thought good both for truth sake, which every man is bond in conscience to maintain, & also for confutation of such bad & slanderous speeches, as by some lewd and evil disposed people are spread at tables, Alehouses, and such other odd places, against so grave, wise, learned, & virtuous a pastor, & also to set down such good virtues to the view of the world, as we of our assured and proper knowledge have experienced to be in him.  
And for that the glory of God is chief and principally to be set forth, by extirpation of strange and irronious opinions, and by planting of true religion, through diligent preaching, and teaching of the word of god: F 〈…〉 st over and besides his ordinary preaching upon Sundays and Holidays, he hath go three times through this whole Diocese of Ch●chester (which is almost fourscore miles in length) preaching himself at the greatest towns, and many learned Preachers with him in other places: And this last Summer was accepted of the substance, both of gentlemen preachers and people of the whole shire exceeding well, and in such sort as the like hath not been seen in the memory of man, to any of the calling in this country: Notwithstanding, that there wanted not some, though not many, which privily both by fair means & foul, laboured the contrary.  
And whereas it was a rare thing before his time, to hear a learned Sermon in Sussex, now the pulpittes in most places sound continually with the voice of learned and Godly Preachers, he himself as Duxgregis, giving good example unto the rest in so grave & learned manner, that the people with ardent zeal wonderful rejoicing, & in great number take far and long journeys, to be partakers of his good and godly lessons.  
We are assured, and the most irreligious and backward persons that are acquainted with his proceedings, cannot but confess (except they will willingly speak against their own Consetences) that the ●ooting out of bad and unlearned Curattes, and the planting of zealous and learned Preachers, hath been occasion to him of great expenses & charge: And so within these six years, he hath brought into this Diocese, and preferred, or been the means of the preferring of twenty Preachers, which be well able to preach in any learned Audience in this realm: And by the diligent preaching and other excercising of himself, and these in the scriptures, hath trained up a. xl. more, in such sort, that they be sufficient enough to preach to any ordinary Audience: and almost every minister by hearing of these and such travail in the Scriptures, as they have been by the said pastor, and other his officers put unto, be grown so ripe in the Scriptures, that they can and do, so painfully, diligently▪ and competently instruct the simple sort in the principles of Religion, that even children can now give a better an account of the true faith, them in times past such as were reputed great clerks could have done.  
But because it is not enough to deliver unto the people of GOD wholesome and godly doctrine, but also to confirm the same by example of good and virtuous life, how well he hath travailed in both the suppressing of Machevils, Papists, Libertines, Atheists, and such other erroneous people, the maintaining of poor fatherless children against the oppressor, the pro●ecting of widows from the violent, the releasing of strangers for the Gospel's sake, the punishing of Fornicators & adulterers, the withstanding of robbers and Pirates, the restraining of such as unnaturally carry away grain, victuals, and other the commodities of the Realm, to foster such as be known enemies to GOD, and doubted to this government, and the meeting with simoniacal practices are a sufficient testimony.  
For the which good deeds (such is the malice of Satan and ●is ●●●s) most bitter and bad speeches are thrown out against him: yea, and certain hired and suborned to go from Noble man, to Noble man, from Justiciaris, to Justiciaris, from common table, to common table, and to be brief, from place and person, to place and person, to carry such tales & surmises as the enformer knoweth to be false, and the reporter is mere ignorant of.  
But the scholar is not above his master, and the world is such that dissembling Pharisees, godless Saducees, Epicures, and such other offenders and favourers of offenders in the premises, will ever hate those that serve God and their prince dutifully.  
And surely we for our parts, have oftentimes wondered at his constancy and patience, that whereas we see others so overcome with importunity of slanderous and infamous reports, & great enemies, when he heareth any loud and opprobrious speeches spread of him, he is no whitt● moved, but only answereth, it is for doing my duty: My master Christ escaped not evil tongues, and saint Paul counseleth us to go on by good reports, and evil reports, 〈…〉 malis vituperari lauda●i est, And Benedi●it michi Deus propter mal●●ictiones is●as. God will bless me for these curses, & never thinketh more of the matter.  
It is also apparent to the eyes of men, what co●●● he ●a●h and doth from time to time bestow, in repairing of his houses, and hospitalytie to men of all d●gr 〈…〉 s, a●● especially upon the poor, whom he doth often and in great numbers seed in his Hall, after his Sermons. Neither can we but earnestly charge l●che, wheresoever they be, as long have herded with their ears, and saw with their eyes, his learning and good conversation, and now so easily either credit or give ear to such reports as known and judicially convicted bad people carry up and down▪ repining at his bold and free preaching of the Gospel, and suppressing of vice.  
And here we most earnestly beseech almighty god, so to increase in him these good gifts which he hath already bestowed upon him, that neither he ●lake in furthering his Gospel, nor be discouraged with the strange attempts of bad people, from suppressing of sin and wickedness.  
For Goliath may vaunt himself in his helmet, his Armour, and his spear, forty days, the wicked may glory in their fine devices, and prating practices, in their slanders and rating for a season, but yet let not David, let not the beloved of the Lord faint or fear: For the eyes of the Lord, are upon such as put their trust in him, and they shall be safe under the wings of his Majesty.  
And the God of all comfort and consolation, grant unto us all the assistance of his holy spirit, that we may fear God, be dutiful to our most gracious Prince Queen Elizabeth, love Godly and learned men, embrace virtue, and hate and tread down vice without respect of people to the glory of God, and the comfort of his people.  
In Sussex. 16. December. 1576.  Your beloved in the Lord, the Preachers of the diocese of Chichester. 

Henry Blaxton Master of Art, of Clare hall in Cambridge and preacher.  
Thomas Gillingham Master of Art of Corpus Christ. College in Dr. ford and Preacher.  
Danyell Gardner Master of Art, of Clare hall in Cambridge, and preacher.  
Will. coel Master of Art, of Saint John his College in Cambridge.  
Ric. Fletcher sacrae theologiae Bacchalaureus, nuper socius et praeses Coll. Cor. Christi in Accad. Cant. nunc Minister. Ecclae Dei, quae est Reiae.  
William Hoskinson Master of Art of S. John's in Cambridge, and Preacher.  
Thomas Kickebye Graduate of brasen-nose in Oxford, and preacher.  
john Motley Master of Art, of Trinity college in Cambridge, and Preacher.  
Thomas Mawdisley Graduate of Lincoln College in Oxfórd, and preacher.  
Stephen Bathurst Graduate & preacher.  
Richard Burnoppe Preacher, and vicar of Gast Gréenested.  
johannes Beeching, in Artibus Maiister.  
Thomas Large, Person of Mestéene Preacher.  
Edward Roger's Preacher.  
William Ridley, Graduate in the queens college in Oxford & preacher.  
Thomas Frenchham Preacher.  
Henry Oliver, Parson of the church at Dalington Preacher.  
john Miles Pastor of the Church at Heithfeld Preacher.  
john Wharton, Pastor of the Church at Tishurst, and Preacher.  
john Dodde Preacher of the word of God.  
Thomas Smith Preacher, and Pastor of the Church of Henfeld.  
Denis Hurst, Preacher and Minister of Alfri●●on.  
john Coortesse, Preacher and Minister of the church of Yapton.  
William Smith Preacher, Parson of Ford.  
Edward Tickridge, Preacher and minister, in the Church at Nitimber.  
Thomas Willyamson Graduate in the university of Diforde in the College of Brasenn●se Preacher.  
Richard Whealakar, Preacher, Minister of the Church of Auberly.  
Richard Strong, Minister of the church of climping and Preacher.  
Anthony Hobson Preacher, Minister of the Church of Lymistar.  
By me Christofer wray, Parson of ●stwith●ring, and Preacher.  
Thomas Godlyf Preacher, Minister of the Church of Garneley.  
Henry Wis●man, Curate of B●sham and Preacher.  
Richard Hickes, bachelor of Art of Trinity College in Cambridge Preacher.  
john Goodman, Minister of Ferring and preacher.  
Matthaeus Allen minister, & concionator Horshamiaes.  
Philip Mustian minister, Preacher of Slindfolde.  
john L●●kyn Preacher, and Pastor of the Church of I chingf●lde.  
Samuel Norden, master of Art of Peterhouse in Cambridge & Preacher.  
George Sympson, vicar of Syndon and Preacher.  
Thomas Michael, Parson of Hurst; and Preacher.  
john Hudson, master of Art, of Brodegates in Oxford, and vicar of Patcham.  
Anthony Dowglas, Parson of Sowthwike, and Preacher.    

¶ The invisible things of 
Rom. 1. 〈…〉  GOD, that is, his eternal power and godhead, be seen by the Creation of the world, being considered in his works.  

❧ The ` Préface.  
THE INVISIBLE or not to be seen graces in GOD, be plainly known by the things, which have been made, and done since the making of the world.  
The said graces be three, Power, Wisdom and Mercy. From these three do all things spring, in these three do all things stand, by these three be all things guided.  
Power maketh, Wisdom guideth, Mercy preserveth.  
Which three as they be in God after a manner, which cannot be uttered, so in working they cannot be sundered.  
The power by the mercy doth wifely make▪  
The wisdom by the power, doth mercifully guide.  
The mercy by the wisdom, doth mightily preserve.  
The infiniteness of creatures doth show the power.  
The beauty doth show the wisdom, and the profitableness the mercy.  
The infiniteness of the Creatures, re●●eth in the number and greatness, the number consists in like things, unlike things and mirte.  
The greatness is in the bigness and space, the bigness is in the lump, and weight, the space standeth in the length, breadth, depth, and height.  
The beauty of the creatures, lieth in the sight, moving, shape, and quality: the sight in the framing and order: the order in the properness, the time and the place.  
Moving is of four sorts. The first of place, the second of nature, the third of life, the fourth of reason.  
The moving of place is forward and backward, to the right hand, and to the left hand, upward, downward, and round about.  
The moving of nature is in growing and decaying.  
The moving of lyf● is in sense, and appetite.  
The moving of reason is in deeds and counsel.  
The shape is in the seen form, which the eye beholdeth, as colours and shapes of bodies. The quality is in the inner properness, which is perceived by other senses, as pleasantness in the sound, by the hearing of the care: sweetness in savoury, by the tasting of the mouth: delightfulness in smells, by the smelling of the nose: Softness in the body by the touching of the hand.  
The profitableness of the creatures doth stand in that, that is delight some, fit, commodious, and necessary.  
Delightsome is that which pleaseth.  
Fit, is that which agreeth.  
Commodious is that which profiteth.  
Necessary, is that without the which a thing cannot be.  
Now let us run over again from the beginning, the foresaid branches, and let us search in every one, how either the power of the maker is plainly knewne by the number of things made, or his wisdom by the beauty, or his mercy by the profitableness. And because the number was the first in parting, it aught to be the first in searching. Therefore mark well what I shall say.   

❧ The first branch.  
WHen there was nothing, to make something, how great power was it? yea, what sense can perceive, what power it is, so of nothing to make something, yea some one thing, although very little? if than it be such power of nothing, to make some very little thing, that it cannot be taken by any sense, what power is it to be thought to be, to make so many things?  
How many? Number the stars of the sky, the sand of the sea, the dust of the earth, the drops of water, the feathers of birds, the seals of fishes, the heirs of beasts, the grasses of fields, the leaves or fruits of trees, and thousands thousands more, that cannot be reckoned.  
Things that cannot be numbered, be like things, unlike things, or both together, which be like things. Things of one kind: As man and man, Lion and Lion, Egle and Egle, Baboon and Baboon, every of these, and other such in their kind be like.  
Which be unlike things? such as be endued with divers qualities, as a man, and a Lion, a Lion & an Eagle, an Eagle and a Babian: these be one unlike to another.  
Which be of both sorts? All things viewed together.  
Now mark how there be innumerable in things like, things unlike, and things of both sorts.  
Man is one kind, but there is not one only man. for who can set down the just number of men? Lion is one kind, but there is not one only Lion, for who can set down the just number of Lions? And so there be infinite kinds of things in other things without number, and in every kind, infinite like things. And altogether infinite & without number.  
But peradventure some will say, that he that made so many things, made them little things, but could not make many and great together. Let him consider, what it is to measure the hugeness of the mountains, the courses of the waters, the spaces of the feyldes, the height of heaven, the depth of the sea. Thou marueylest that thou canst not do it. But thou shalt do better to espy that occasion is ministered unto thee, to praise GOD in that thou canst not do it. To those that consider of the number of the creatures, we have given a kind of taste. Now will we go about to set forth the beauty of the same.  
Although the beauty of the creatures rests in many and divers points, yet there be some chiefly, in the which all the beauty of the same doth stand. Sight, moving, shape, and quality. The which if a man were able fully to search out, he should find with all them, the marvelous light of God his wisdom. And would God, I could as plainly spy them, and as fully set them down, as I do earnestly love them, for it delighteth me greatly, because it is exceeding sweet and pleasant, often to deal about those things: for both the sense is taught by reason, and the mind delighted with sweetness, and the affection stirred up with further desire, insomuch that amazed and marveling, we cry out with good King David: How marvelous are thy works, O Lord, in thy wisdom hast thou made all things, thou hast delighted me with thy handy works of thy hands, and in the works of thy hands will I rejoice. An unwise man doth not know this, and a fool doth not consider of it.  
For the whole world which is known by sense, is as it were a book written with the finger of God: That is to say, made by the power of God: And every the creatures be, as it were certain letters found out not by the skill of man, but ordained by the judgement of God, to make known, and as it were after a certain manner to signify the invisible wisdom of God. And as an unlearned man see a book open, he looketh upon the letters, but knoweth not what they mean: So a foolish man and carnal, doth not understand the things that be of God, but in these seen creatures, he beholdeth the outward shape, but doth not perceive the wisdom of God in them. But he that is of the spirit, and can give true judgement of all things, in that, that is outward doth behold the beauty of the work, and inwardly spyeth how marvelously the wisdom of the maker is. And therefore there is none but he meruayleth at GOD his works. For the foolish and unwise man doth wonder at only the outward shape: but the wise man by that which he seeth outwardly, doth pick out the deep knowledge of God his wisdom, as if in one and the self same writing, one man praise the colour and proportion of the letters, and an other the sense and meaning.  
Therefore it is very good continually, to behold and look upon the works of God, but so him which cannot turn the beauty of bodily things to an heavenly use, for therefore the word of God doth so often move us to think upon the wonderful works of God, that by the outward things which we see, we may come to the knowledge of inward truth. Whereupon King David doth tell it often, as a great matter, that he hath so done, and promiseth still so to do, saying: I have remembered thy days of old, and have mused upon the works of thy hands, and will be exercised in thy wisdoms. Hereupon also the Prophet Esay doth say to certain, which not knowing their Creator, do give unto the creatures the honour due to God. Who hath measured the waters in his fist, and compassed the Heavens with his span? and comprehended the dust of the earth with his fingers? or hath weighed the Mountains in his skayles, and the hills in balances? He that sitteth upon the circle of the earth, and before whom the inhabitants thereof be as Grasshoppers, he that stretcheth out the heavens as a Curtain, & spreadeth them out as a Tent to devil in. And again, King David sayeth in another place, reproving the worshipping of Images: All the Gods of the gentiles be Devils, but the Lord hath made the heavens.  
Why then do you think, that the works of God be so plainly advouched to maintain the true goohead, and that it is said, the Lord made the heavens: but because the creature well considered, doth teach a man to know his Creator.  
Let us also therefore note the wonderful works of God, & by the bewtyfulnesse of the things made, let us seek out that beautiful, most beautiful of all beautiful things, which is so marvelous, & unspeakable, that all beauty in respect of it is nothing. And if it were any thing in deed, yet in no point to be compared to it.  
And because we have said before, that all beauty of things seen, doth consist in four points. Let us now run over every one of them in order, and learn how by them the hid wisdom of God doth appear.  
I know truly, that I can speak nothing worthy enough: yet notwithstanding it is not meet, that we should be altogether dumb in that point, of the which we are most bond to speak most,   

❧ The second branch.  
I Made mention of four: Sight, moving, shape, and quality.  
Let us first discuss the first.  
Sight is in compownding and order, that is to say, in setting things together, and placing them in order.  
Compownding aught to have two points, fitness & fyrmnesse, that things to be compownded or put together, may fitly, & meetly agree, and being compownded or put together, may firmly stick together. Such compownding is very commendable.  
Fitness is reputed to be in the quantity & quality, In quantity, less things very thin and small be joined to things thick and corpulent. In quality lest things very moist, be mirt to things dry, very hot to cold, very light to heavy, and so forth without discretion.  
Mark if any of these four be wanting in the beautifulness of GOD his works, and if thou find nothing wanting, now hast thou something, whereupon thou mayest in this behalf glorify God.  
And first truly, if you note the frame of this whole world, you shall see how maruaylously, & wisely the compownding of all things is perfected. How fyttely, agréeingly and firmly, and in all points absolutely. In the which not only like things do agreed: but also those which the power hath made divers and differing, the wisdom hath tied & linked as it were in one friendship & true.  
What can be more contrary than fire and water? which yet in the nature of things, the wisdom of God hath so tempered together, that not only they do break the common band of friendship, but also yield lively nourishment to all things newly born, that they may continued.  
What should I speak of the frame of man his body, in the which each part joined together, do so agreed among themselves, that no member at all can be found, which doth not help an other. So every nature, loveth the self, and the agreeing of many, and divers things marvelously pact together in one, maketh one harmony in all.  
I grant say you, that the compounding of things is fit and agreeing: but how is the same firm and strong, who doth not wonder at it? Behold the Heavens which embrace all things, how firm and strong they be, and as it were spread and powered down round about of molten brass. The earth balanced with her weight in the midst, doth ever continue unmovable, that on the one side the fyrmenesse of the Heaven, and on the other side, the stableness of the earth, may keep together, and as it were, bind together all other things flowing in the midst, lest they running out of their bowndes, break the concord of the world.  
Behold, how the veins of water inwardly spread through the bowels of the earth, and outwardly brought forth by Channels or streams into divers places, do inwardly give together the earth thinking, lest it should be severed, and outwardly water it being dry, lest it should ●hinke or chop.  
Behold how in the frame of man's body, the bonds of the sinews, do bind together the joints of the bones, and the Marrow being inwardly dispersed by the pipes of the bones, the Conduits of the veins, do carry lively blood, through the whole body, and then wrappeth the tender flesh within the skin, that both the strength of the bones may inwardly bear up the body, and the fence of the skin may outwardly defend and keep harmless the same.  
Who can express the hardness of the stones? or the fyrmnesse of Metals? the strength of Okes? the holding fast of Glue? and infinite such others: whereby it appeareth how firm the bonds of things be, and how all things very strongly coupled together do maintain their nature and being. Neither can they ever be severed at once, from the concord of their fellowship.  
Now that we have spoken of the compounding & putting together of things: Let us speak of the disposing and setting of them in order, for this must needs breed great admiration, if any will diligently mark, that the wisdom of GOD hath appointed to every place, to every time, to every thing their course, so that the order of things in no point is broken.  
Behold, the Firmament is above, and the earth beneath, God hath set the Sun and the Moon, and the Stars in the Firmament, that they may give light to all things below: God hath made paths in the air, for the winds, and the clouds, that they being dispersed through their moving might pour rain downward.  
God hath commanded the heaps of waters to be kept in the bosom of the Earth, that at his beck they might run any whether.  
God hath appointed the air for the Birds, the water for the Fish, the earth for the Beasts and Serpents, and infinite things that creep, and Worms.  
God hath inryched some Countries with Corn, some with Vines, some with Roots, some with cattle, some with Herbs of great virtue, some with precious Stones, some with monstrous Beasts, some with divers colours, some with the knowledge of divers Arts, some with Metals, some with divers kinds of Spices and perfumes, in so much, that there is no Country in the world, that hath not some rare, and special thing, that the other have not. And yet may each Country receive some other rare and spectall thing from another.  
What need I tell how the providence of God hath laid those things open, which be necessary for man's use, but those things which nature doth not desire for necessity, but appetite for pleasure, it hath hide in the secret bowels of the earth, that whom the love of virtue cannot restrain, the tediousness of labour might bridle.   

❧ The third branch.  
THus much of the disposing of the places. Now to the disposing of times.  
Who can sufficiently commend and set forth the providence of God? that hath so ex●elently distinguished times.  
Behold, after the night cometh the day, that labour may excercise such as have been sluggish, after day followeth night, that rest may comfort and refresh the weary. Neither the day is ever, or the night ever, nor the day and the night ever equal. least either to much labour should ●il the weakened, or to much case breed diseases, or the same continuing 〈…〉 ll, should grow tedious, and irksome to the mind.  
Also, even as the mutual rechange of day and night, doth refresh all living things: So the four seasons of the year, following one an other in course, d'ye altar the 〈…〉 te of the whole year.  
First, by warmness of the Spring, the world is after a sort, born again.  
Then by the heat of Summer, it groweth as it were, into strong youth.  
Afterwards in the fall, it waxeth ripe.  
Last of all in Winter, it doth as it were dye.  
Therefore it doth ever decay, that after the decay, it may be amended again. For except the old should first wither, the new could not spring, the old keeping the place.  
Also, this disposing passeth all praise, that the times so changeable do keep their course, and seasons so unconstantly, that not at any time, they leave their offices undone, or break the order of their course or appointment.   

❧ The fourth branch.  
AND thus much shall suffice for the discourse of times. Now will I set down that order, which is in every thing according to a meet disposing of the parts, one inwardly, mother outwardly, according to the time and place. And in this point appeareth the most excellent force of the wisdom of god, which hath placed every thing in this world so fit●y, that the joining together of parts doth not at any time breed any disagréeing of qualities. As of many, for example's sake to set down few. In the joining together of the parts of man's body, how clearly doth the wisdom of the maker show the self. Upward man is of one sort: Downward of two. For the ground of the mind, that is reason, is of one sort, and respecteth Heavenly things. But the soul hath two qualities, anger, and desire, which look downward to earthly things.  
Moreover the frame of man's body, is stretched out in breadth by the arms, and pitched downward by the legs, for both the excercise of working doth stretch out the mind, and the affections of desires doth pitch it.  
Also the same body of man is stretched forth, and bownded according to the breadth one way, by the fingers of the hands, and downwards another way by the toes of the feet into five. Because that whether the mind doth covet to work abroad by intention of the work, or desire to look downward by affection, there be five senses by the which it may work the purpose.  
Also the fingers, and the toes have each one their joints severed in space, which in the hands grow out of one palm, and in the feet out of one sole. Because that out of one Fountain of sense, do five senses spring, in the which by three steps, ●●rst the force of feeling, next the action of feeling, thirdly the thing to be felt is ●ound. Last of all the head or end of every ●ird joint, either of finger or toe, hath snail as it were an Helmet, that either the hand being reached out, or the foot set forward should hit against any thing, i● might keep the self whole, and defend the self with the own helmet.  
So also these earthly things which cleave to the senses outwardly, according to the resemblance of the nails, do as it were necessarily help us in some par●e. But further and above the necessary use, they aught to be pared away, as grown above the flesh, and without sense.  
Note also in man his face, behold how plamely the instrument of the senses be placed. The sight in the eyes is highest, next the hearing in the care, then smelling in the nose, and after that tasting in the mouth. And we know that all other scnces' work by receiving outward things in ward. Dnely the sight worketh outwardly, and being set a far of doth much more quickly than any of the rest perceive and see. And therefore like a good watchman, upon good consideration, is set in higher place, that it might foresee the danger, which may happen to the other senses.  
The hearing is second, both in place and quickness, than the smelling, but the taste which can feel nothing, but that it toucheth, as slower than the other senses, is justly set beneath them all in the bottom.  
Touching hath no special seat or place, and is made universal, because it worketh with all the senses, and therefore the Thumb, which representeth touching, whereas the fingers be all rooted together, answereth them all, because none of the senses can be without touching.  
Note also in man's body, how the bones be placed within, because the strength of them, doth bear the weight of the body, than the flesh doth clothe the bones, that the hardness of them, should not hinder touching. Last of all, the skin doth cover the flesh, that after a sort with the fyrmenesse it might defend the body from things that would outwardly hurt it. And mark well this, that that which is soft and weak, is placed in the midst, as in a safe place, lest either inwardly it wanting stay should fall, or outwardly not having defence, should decay.  
And that that I have set down in one, is true in all kind of things, for the bark defendeth the trees, and the feathers and beaks, the Birds, and scales the fish, and God hath appointed to every thing a defence, according to the propriety of the nature.   

❧ The fift branch.  
THus far of the sight. Now let us come to the moving: Moving is of ●ower sorts. Place, Nature, Life, and Reason.  
Of the which severally I cannot speak much, but briefly I will run over each one. Weigh how the wisdom of the maker doth appear in the moving from place to place. Consider how the waters run still from the spring. Consider from whence the motion of the winds doth come.  
Who can measure the perpetual course of the stars?  
Who doth command the Sun to go down by the Winter signs? and to go up again by the summer signs and stars.  
Who bringeth the Sun from the East to the West, and from the West to the East again? only God can do these me●ucyleus things.  
What shall I speak of the moving of nature? Who doth nourish all things growing, and bring them Ludding as it were out of a certain secret womb of nature, in ●ight again?  
And again when they wither, doth 'cause them return from whence they came: He that pondreth these things well, shall find them to too wonderful.  
Now the moving of life, which consists in feeling and desiring. Think with yourself, how mighty he must needs be, which giveth sense to every living thing, & ordereth what every one shall desire.  
In brief, the moving of reasen in deeds, and counsels passeth all praise, if a man will mark how notable that wisdom is, which doth frame all the deeds of men, and temper all the wills and thoughts of hearts so to the own purpose that 〈…〉 can be done in the whole world, wherewith Wisdom doth beautify her works, either by commanding or suffering.   

❧ The sixte branch.  
NOw followrth the shape, which is the seen form, containing figures and colloures.  
The figures of things be marvelous, sometime for the greatness, sometimes for the littleness, sometimes for the rareness, sometimes for the be wilfulness, sometime because they be ill savoured, sometimes be in one is many, sometime because many be in one.  
Let us speak of each one of these in order. And first the greatness is, when any one thing is bigger than any other thing of that kind, as a Cyau●● among men, a Whale among Fish a Griffin among Birds, a Elephaunte among Beasts, a Dragon among serpents.  
Littleness is when a thing is less than all other of that kind, as the When and the Moth, the Fly & the Gnat, and such like which live as other things do, & yet be the lest of all other.  
Tell me which is more strange, the teeth of the Boar, or of the Moth, the wings of the Griffin, or of the Gnat: The head of the Horse, or of the Grasshopper: The thigh of an Elephaunt, or of a Fly: The snout of a Sow, or the beak of a Wren: An Eagle, or an Ante: A Lion, or a Gnat: A Tiger or of a Snail: You muse at the bigness of the one, & the littleness of the other.  
A little body made with great wisdom. Great wisdom in the which there is no oversight, but hath given them eyes, which the eye can scantly spy, and in so little bodies, all the parts be so fitly, & fully finished, that there wanteth nothing in the lest of all the same things, wherewith nature hath bewtifyed the greatest.   

❧ The seventh branch.  
NExt followeth things rare, which therefore breed marvel. For there be four things, y● therefore men the rather wonder at, because they see them seldom, either because there be few of that kind, or else because they be far of, or hide in the secret places of nature, which the wisdom of the maker setteth alone: that the fellowship of man, should not be hurt, with those that be noisome: that the desire of man, should be tried with the beauty of such as be precious: that the slowness of man should be quickened with the novelty of such as be strange to consider the wisdom of God. last of all, that these both good and evil set together, as it were a far of, might after a sort speak unto man, and council him earnestly to fly eternal evil, and desire eternal God, sith that he taketh so great pains to get fading goods, and fly the evils that last not long.  
Now follow such as be reckoned of, for ●he bewtifulnesse. Of certain things the proportion is liked greatly, because that they be so seemly, and properly framed, that the very proportion doth show a special care in the maker.  
Again, some things we like, because they be monstrous or ridiculous, the making whereof, the more strange if is to man's understanding, the less force it hath to 'cause man to praise God: As that the Codrill eating, doth not move the lower jaw, nor the Salamander burn the fire.  
Who gave the hedgehog pricks, & taught it to wallow itself in apples shaken down with the wind, with the which being laden, and going, it maketh a noise like a cart.  
And the Ant which sore seeing winter to come, filleth her barns with corn: And how the Spider weaveth her web out of her bowels to take her pray in. These be witnesses of GOD his wisdom.  
There is yet an other true and plain argument of God his wisdom, that every like breedeth the like, and that one likeness dispersed into so many doth keep still the form of the first original.  
An Ewe doth not bring forth a Calf, nor a Cow a Lamb, nor a Do a Hare, nor a Lion a fox, but each thing doth extend the propagation into the like.  
This order keepeth nature that wanteth sense. The Ash is of one kind, the Béech of another, & the Oak of the thire, and every one of them hath their several kind, and every one keepeth the likeness of the kind.  
Mark the leaf, how it is round about, as it were iegged like the teeth of a see, how within it is woven with certain r●es or lines. Tell the one, tell the other, every one that is of the same kind is a like, so many teeth in the one as in the other, such form in the one as in the other, such colour in the one as in the other.  
Behold the Mulberries, & the Strawberries, how being knit together, they are distinguished by certain heads, such as the one is, such is the other, and each nature, as though it followed the commandment of some inwardly directing, at no time goeth about to break their bonds.  
This also is marvelous, that in one body, there be so many parts, and so many shapes, places, and offices of the parts: As in man's body, the ear, the tongue, the eye, the nose, the foot, the hand, and each one of those, hath a several shape, place, and office. And though they be so divers one from another, yet they together make all things.   

❧ The eight branch.  
AFter the figure, followeth the colour. It is not needful to speak much of the colour of things, seeing that sight proveth what nature getteth, when she is bewtifyed with sundry colloures.  
What is goodlier than light? which though it have no colour in it, yet after a sort by lighting, it doth colour the colour of all things.  
What is more pleasant to behold then the sky? when it is fair, which shines as the Sapphire, and doth much delight the eye with the most pleasant clearness.  
The Sun glistreth like Gold, the Moon shineth like Amber, the stars some of them look as read as fire, and some of them be as bright as the Rose, and some of them seem sometimes read, sometimes green, and sometime white.  
What should I speak of precious stones, whose virtue is profitable, and colour goodly?  
The earth be set with flowers, how pleasant is it to the sight? how sweet to the smell? how doth it comfort the spirits, to see the Rose read, the Lily white, the Uyolet purple, in all the which, not only the beauty, but also the springing is wonderful, how the wisdom of God shall fetch so good a thing out of the dust of the earth. Finally, above all the rest, gréenesse delighteth the mind of such as look upon the earth, when as in the new spring, buds come forth, as it were in a new life, and rearing themselves upward in spyndal●es, and afterward trodden down, as it were by death, show an Image of the resurrection to come. But what should we speak so much of God his works? sith that we do wonder at the subtleties of man: when by a counterfeit show, he doth deceive the sight.   

❧ The ninth branch.  
next to the shape, I am to speak of the quality. For this cause hath the providence of GOD given so many divers qualities to things, that each sense of man might find some thing to delight it.  
The sight perceiveth one thing, the hearing an other, the smelling the third, the taste the fourth, and the feeling the fift.  
The beauty of colloures doth feed the eye.  
The pleasantness of Music delighteth the ear.  
The excellency of savours the smeling.  
The sweetness of that that is savoury the taste.  
Softness the feeling. And now who can reckon up all the delights of the senses, which be so many in each one, that if a man do consider every one by itself, he shall find every one by itself very rich, for we find so many delights, in diversities of sounds for the ear, as we find diversities of colours for the eye.  
Among the which the chief is the sweet conference of speeches, by the which men breaking together their minds, declare things past, show things present, foretell things to come, open things hid, in so much, that if man's life wanted these, it were no better than the beasts.  
●hat should I speak of the singing of Birds? of the sweetness of man's voice? of the pleasant tunes of all sounds? for the sorts of the harmonies be so many, that neither the tongue can express them, nor the thoughts conceive them, which all feed the hearing, and are devised to delight the same.  
And so in smelling, Perfumes have their peculyer pleasantness, Ointments another, and so borders of Roses, and likewise briars, Mounts, Meadows, Woods, flowers, and fruits, and all things which breed a pleasant smell, and make the air sweet, do feed the smelling, and are created for the same.  
In like manner the taste and touching have their delights, which may easily be conceived by the likeness of the first.   

❧ The tenth branch.  
I Have spoken of the infiniteness of creatures and beauty, as I could, but not as I would.  
Now must I entreat of the profytablenesse of the same.  
The profytablenesse looketh to four● things.  
Néedefulnesse, Commodiousness, Con●●●ientnesse, and Delightsomeness.  
That is necessary to every thing, without the which the same cannot well be. As in the diet of man, bread and water, in his apparel, clot or leather, or some such Garments.  
That is commodious, which although it carry with it sometimes a further delight, yet without that a man may live: As in the diet of man, wine and Flesh, in his apparel, Silk and fine Linen, and such other soft apparel.  
That is meet and convenient, which though it be not profitable to the users, yet it is seemly to the use, as colloures, and precious stones, and such like.  
That is delightsome, which is not to any great use, and yet is pleasant to the show, as herbs, and flowers, certain beasts, and fishes, and such like.  
It is worthy searching out, why God would make those things, which he foresaw would not be necessary for the use of man, for whom he made all things. But this will soon appear, if we consider of the cause and manner of man's estate.  
God made man for himself, and all other things for man.  
God made man for himself, not because he needed man, but to give himself to be inioye● of man, because he could give no better thing.  
Each other creature is so made, that both it is subject to man by the state, and liable to his profit. So man being set as it were in the midst, hath God above him, & the world underneath him. And by body is joined downward to the world, but by the spirit he is lifted upward to God. And therefore it was necessary that the state of things seen should be so appointed, that man might by them outwardly see, which a thing the unseen good were, which he aught outwardly to desire, that is to say, that he might see in the world below, what he should desire in heaven above.  
Therefore it were not convenient, that there should be any want of things seen, to this end and purpose, that the plentifulness of the same, might shew● the inestimable abundance of everlasting good things. This is the cause, why as I have said, God would also make things, which he foresaw, should not be necessary for the use of man.  
For if GOD had given man one●● things necessary, he should have showed himself good, but not rich. But now that he giveth over and above necessary things, also commodious, he showeth the riches of his goodness. But when ●e putteth to things necessary, and commodious, also things convenient, he showeth the abundant riches of his goodness. And finally when to those three, he addeth things delight some, what doth he else but make known the above abundant riches of his goodness.   

❧ The eleventh branch.  
AND thus much briefly shall suffice for the profytablenesse of the creatures.  
But for the better setting forth of the praise of God: Let us mark well, how marvelously god doth still keep together those three things in his work, which we shall so more easily see, how marvelous it is, if afterwards we view, ●●w the same cannot be together in man's work.  
Truly, as man doth desire to do many things, so he cannot do great things, for so much the less he doth prevail or prospero in every one, as the things be more in number, upon the which he doth employ the force of his endeavour.  
Again when he coveteth the greatness, he is hindered by the number, for he is not able to bestow strength upon many, which he hath spent upon one. Likewise he may afoard the less labour to the beautifying of the work, the more he beateth his mind upon the dispatch either of the number, or of the greatness. We find by common experience, that the Scrivener doth more readily writ little letters, and is more pained with the greater, and the faster the Pen runneth, the worse the letters be, that be written.  
Also in making of Garments, such as seek to have them to fine, often lose the profit, and they that seek profit▪ often want handsomeness.  
But in the works of God, neither the number doth hinder the greatness, neither the greatness the number neither the number and the greatness, the bewtifulnesse. But they all be made so fully, as though, that but one were made, that when man doth look upon all, he may wonder at every one of them.  
But it may be that some will think this to much of seen things: it may please them to consider, that so large a matter cannot be easily comprised in few words.  
For whereas the Apostle doth say, that by things seen in the world, the invisible, and the not to be seen graces in God be plainly known: It is necessary, that whosoever would come to the knowledge of the not seen by the seen, should first know the seen.  
And therefore I, according to my small ability, thought also this the best way, to find out the not three seen things, set down in the beginning by the three things seen, opposed against them, that first, I should somewhat make known the things seen, and afterwards when the door of contemplation were as it were opened, then to go on to found out the things not seen.  
And now for that I have made an end of that I had to say of the things seen, it remaineth to see, how by these we may go up to the knowledge of the things not seen.   

❧ The twelve branch.  
THE graces in God not seen, I said were Power, wisdom, and Mercy. Therefore it is to be sought, which of these is first to be known in contemplation, and I think, that that not seen grace, will first appear in contemplation, which is most lively and plainly resembled, or expressed in the seen Image. And the seen things be called the Images of the not seen, as the number of creatures, is the Image of the not seen power: The beauty of the creatures is the Image of the not seen Wisdom: The profytablenesse of the creatures is the Image of the not seen mercy. And every creature the nearer it cometh to the likeness of the creator, so much more plainly doth it resemble and express the creator.  
So that, the seen Image aught first to show the not seen pattern, which holdeth in himself, the Image of the Godhead more lively set out.  
The number of the creatures doth rather express the substance or matter. The beauty of the creatures doth rather express the form and the substance, or matter imagined without form, is formless. And that that is formless in respect of the substance, is like unto God. But that, that hath form is more like unto God, than that, that wanteth form.  
Whereupon it is plain, that the beauty of creatures, which resembleth form is a more evident Image, than these the number of creatures, which resembleth substance.  
Also the beauty of creatures, through the natural form, belongeth to the habit, the profitableness to the action, for in that his creatures be profitable, that they be liable to the use and commodity of man.  
But that, that belongeth to the habit is more proper, that is more certain, then that that belongeth to the action. Because nature hath engraffed the habit, but exercise hath bread the action. Therefore the Image of beauty doth excel in knowledge both the number, and the profytablenes. And therefore as first in knowledge, because it is more evident in representation, or resemblance.  
first therefore in this Image, the foundation of contemplation is to be laid, that when we have laid the foundation of searching thorough the direction thereof, we may more strongly, and readily build the rest of the work.  
And now in searching out wisdom, the beginning of the searching is excellently well taken from the very Image of wisdom, because the father is made manifest thorough his wisdom, not only, when he sent his wisdom to take flesh upon him, but then also, when by his wisdom he made the world.  
The beauty of creatures, which we have eftsoons said to be the Image of God, his wisdom, doth consist in four things.  
Sight, Moving, Shape, and Quality. But in these four things, it is manifest, that Moving hath the pre-eminence, for that, things that can move, are nearer unto life, than things that cannot move.  
Moving is of four sorts, Place, Life, Nature, and Reason.  
But moving of Nature, is better than moving of place, because that in moving of nature, not only the Image of life is expressed, but life itself after a sort is begun.  
Again moving of lyfs, doth so far out go moving of nature, as that, that can foele, doth pass that that cannot feel.  
Last of all, moving of reason doth surmount all, because in that, not only the senses be moved to quicken, and give life, but also reason to understand. Among all creatures, there is no Image more evident than this, because that, which savoureth of wisdom, doth most plainly show the not seen wisdom. Therefore the first & principal Image of wisdom unmade, is wisdom made, that is the creature endued with reason, which because it is in some respect seen, and in some respect not seen, it is both the gate of contemplation, and the way.  
The gate in that, that it is seen, the way in that, that it is not seen.  
The Gate because it doth show the entry to the mind, that entereth into contemplation.  
The way, because it bringeth though mind running in contemplation to the end.  
The Gate, because after a sort, it doth show things invisible; visibly.  
The way, because it doth bring man going by the visible to the invisible, to see the maker of both visible; a invisible.  
This man may see in himself. For first none can be reckoned to have any wit, that doth not▪ see that he is, and yet if a man will wrigh with himself, that that he is, he shall find that he is nothing of the things, which either be seen, or can be seen in him. For that which in us is partaker of reason, and as I might say poured into us and mixed with the flesh, doth yet of itself sever the self from the substance of the flesh, & judge the self to be divers from ●f. Why then should man doubt of the things not seen? which seeth that, that is not seen, which in deed man is, of the being of the which he doth not doubt.  
Therefore a Gate of contemplation is opened to man, when he beginneth to enter to know himself by direction of his own reason. And when he is entered in the way, to run to the end, doth remain that every one may come by the knowledge of his maker.  
For that in us, which hath not the substance of flesh, hath no matter from the flesh, but as it is parted from the flesh. And yet it doth most certainly know, that it hath a beginning in that that it doth know that it is, and doth not remember that it hath been ever, where as the knowing understanding cannot be certain.  
Therefore if the understanding can not be, except it doth understand, it followeth that those things, which we know, have not ever understood, we should belee●● have not ever been, that is to say, at sometimes have had a beginning.  
But even as I said before, that which hath a spiritual substance, cannot have a bodily beginning. For whatsoever is brought from the former matter, is approved to be bodily. Therefore if that which is not seen in us have a beginning, it must needs fall out, that it was not made of a former matter, but of nothing.  
And that which is nothing, cannot give substance to the self, and therefore, whatsoever hath had a beginning, certainly hath received substance from another. And that which is not of itself, cannot give being to an other: And therefore whosoever he is, that hath given being to other things, hath not received his being of an other thing. Which may be evidently proved thus, if that we believe that every thing that is, is a creature, there will never be end found.  
Therefore our nature doth teach us, that our Maker is everlasting, which hath his own and proper: that is to say, he is of himself. For if he had taken his being from an other thing, he could not be called truly the first original of things: For if at any time he were not, he had not beginning of himself, neither can be called first, if he took his beginning of an other. Therefore if he be the first maker, he was ever.  
Also that, which is of the less, must needs be. For whosoever is of the self, to that it is one thing to be, & that that it is. This is plain, because nothing can be parted or severed from the self: That therefore, to the which it is the same, the being, and that that it is, must needs be ever, because nothing can be severed from the self. If therefore whatsoever be of the self, to the same the being, and that that it is be all one, he that hath not received his being from an other, must consequently of necessity be ever. Neither can be taken away from another, that was not given of another.  
So that it must needs follow, that the things, which we believe the maker to be, that we confess the same, can neither have beginning or ending: for that hath no beginning which was ever, and that hath no ending, which endeth never. Then neither is there eternal besides the maker, neither can the maker be but eternal.  
This knowledge have we found in the moving of reason, which we have according to the eternal maker, which lacketh beginning, because it was ever. The other movings do confirm this knowledge, I mean the moving of life, nature, and place. For in the moving of life, be feeling and desire, and each natural desire may be satisfied, neither is there any ordinary desire, but it may compass the desire. For example sake: living things hunger, and they find things which ●lake their hunger, they thirst, and find things which quench their thirst, they be cold, and find things to warm them. Therefore this is plain, that the providence of God is gone before, by whose advise this is decreed, that no necessary relief should be wanting.  
For he that made the desire, hath prepared nourishment for the desires, neither could it in any wise be, if things went by chance, that the coutentations should so justly & fully satisfy the desires  
The moving of nature proveth the same, for as it is unpossible, that anyething by the self should be made of nothing, so is it altogether unpossible, that any thing should take increase of the self, I mean that, that, which cannot give itself beginning, cannot give itself increase, for whatsoever doth increase a thing growing, must needs be an other from that, which by itself before only was without increase. Then if nothing can grow, except there be put to it something, which it had not before, it is apparent, that nothing growing taketh increase of itself▪ Therefore he that giveth increase of things growing, gave the increase of things being.  
The moving of place doth prove this also, for we see, that certain creatures move continually, and some by times, & some after one sort, & some after another. And although things move in so divers manners, yet the order of thing is never broken. Whereupon it is evident, that there is inwardly some direction of the Governor, which doth moderate all the things by a certain law.  
How then can we deny the providence? if that every natural desire found food prepared for it naturally. Neither falls it out, at any time, that nature desireth that in one thing, but it may have it in an other.  
Likewise sith that moving and increase, grow outwardly by sundry and divers ways, do never yet break the general order, how can we deny that there is in them some direction: Therefore it cannot be doubted, but the invisible Governor doth rule within, which both by his providence doth foresee the sequels of all things, and by his wisdom doth order the same.   

❧ The thirteen branch.  
ONe Governor I say. For this nature also teacheth, that there is in substance one workman of all things, and one ruler. For if there were divers determinations of the inward rulers, the effects, or sequels of things would sometimes also differ among themselves. But now all things do so agréeingly run to one end, that they plainly show that there is one spring, & original from whence they come.  
But because one is taken divers ways, it is to be declared, how the maker of all things is one.  
There is one by gathering together, and one by compounding, and one by likeness, and one by substance, and one by identity or sameness.  
One by gathering together is, as we call that one stock in the which be many sheep.  
One by compounding is, as we call it one body, in the which be many parts.  
One by likeness, as we call it, one voice, which is uttered of many. But of all those things, none is truly one: but they be called one after a sort, because after a manner they resemble unity or oneness.  
It is not tolerable, that we should think the maker of things to be one, either by gathering together of divers, or compounding of parts, or likeness of many, seeing that, that, which in us is partaker of reason, can find none of the four itself. For that in us which is made of divers parts, is proved by reason not to be partaker of reason, but joined to that, which is partaker of reason.  
If therefore that in us, that is partaker of reason be one truly, how much more aught we to believe, that the maker of the same is truly one. And that is truly one, which is one in substance, to the which it is all one, to be one, and to be simply, that it is.  
Therefore whatsoever is truly one, is simple, and cannot be in any respect cut into parts. It cannot be cut into parts, because it was never made by joining of parts together. Therefore it is true, that the maker of things is truly, that which is, because his being is all one, and simple.   

❧ The fourteenth branch.  
AND yet we are to mark, that some things there be, that be one truly, yet not one absolutely, and altogether. For the lives or souls, which be one substauntially, are not one interchaunably, but that, which is truly and fully one, is substauntially, & interchaungeably one. Therefore it remaineth that sith we believe God to be truly one, we learn whether also he may be called absolutely one, which we shall plainly show, if we prove him to be altogether interchangeable.  
But because, we cannot know how God is interchangeable, except we first know, how many ways things may be changed, we are first to set down all the kinds of changeableness, and then to declare how that not one of them doth agree unto God.   

❧ The fifteenth branch.  
changeableness is in three points. Place, Form, and Time.  
Each thing is changed in Place, when it is removed from one place to another, that is to say, when it leaveth to be in the place, in the which it was, and beginneth to be in the place, in the which it was not. And this changing is outward, and doth not altar any whit of the substance, or being of the thing. For although it leave to be where it was, it leaveth not to be that which it was. And although it begin to be where it was not, yet it doth not begin to be that which it was not.  
In form each thing is changed, when as a thing continueth in the same place according to the substance, and yet either to the increase getteth some thing, which it had not before, or to the decrease loseth something, which it had before, or else according to the altering beginneth to have something, that it had before, otherwise than it had it before.  
I will not speak of changing in time, because that is bred of the two first. For nothing can be changed in time, but it must be changed either in form or place. If therefore it shall appear, that God can be changed neither in form nor place. Then it will be most certain, that GOD is altogether unchangeable.  
We shall easily prove, that God is not changed, according to the changing of place, if we prove that he is every where. For that which is every where, is in every place. And that which is in every place, cannot go from place to place. There be many profess that God is every where: And first our own soul, the which both reason doth plainly find, that it is a simple substance, and sense doth prove, that it is dispersed through all that which doth quicken the body. For whatsoever part of the quick body is hurt, it is one spirit, to the which feeling of each pain is carried, the which could not be, if the one and the same spirit where not dispersed thorough the whole.  
If therefore the reasonable spirit of man being simple, is dispersed thorough the whole body which it guideth, it is not convenient, that that creating spirit, which guideth and possessetth all things, should be tied, and bound to some one place, but rather should be thought to fill all places.  
For the very movings of all things which do run every where, with so certain and reasonable moderation doth show life quick within. Yet may not we in any case believe, that as the spirit of man is personally joined to the body, which it quickeneth, that so each creating spirit to be coupled personaly to the body of this sensible world. For God filleth the world one way, and the soul the body an other.  
The soul filleth the body & is contained in it, because it may be compassed about.  
God filleth the world, but is not contained, because being present every where, he cannot beholden any where.   

❧ The sixteenth branch.  
FUrthermore, sithence we see the effect of God his power to be wanting no where, why should we not think, that the same power of GOD is in all things. And if God's power be every where, and if also God his power, and God be all one, it is most plain that God is every where, for God doth not need any others aid to do any thing, as a man doth, for man often times doth that by the help of another, which he cannot do by his own power. Whereupon after a certain manner of speech, man is oftentimes said to do a thing, in that place, where it is manifest, that he is absent bodily.  
As the king oftentimes making his abode in his own city is reported, to fight in another place with his enemies, and to overcome, or be overcomed: because the king's soldiers upon his pleasure or commandment, do fight, & do overcome, or be overcomed.  
Likewise, when a man hitteth with his staff, or with a stone, a thing far from him, the man is said to hit that, which his staff or stone did hit. There be many of this sort, but none of these be spoken properly: because, that which the one doth is ascribed to the other.  
But God which thorough his own virtue, by his own self doth all things, wheresoever he is present in work, must needs be there also present in Godhead.  
Now if any man would ask, how God being a simple substance, can be every where? He is to understand that the spirit is called simple one way, and the body simple another way.  
For the body is called simple for the littleness, but the spirit is called simple, not for the littleness, but in respect of the unity or oneness. Therefore the maker both is simple because he is one, and every where, because he is God. And being in every place, can be held of no place, for fylling all things, he doth cōt●me, and is not contained. Therefore because he is in every place, he cannot be moved from place to place, and because he is held in no place, he is not local.  
But the changing that is according to form, is either meresed, or deciesed, or altered. But none of these can be found in the nature of God, which the several discourse of each will make plain.  
Whatsoever groweth or increaseth, taketh some thing besides itself. And whatsoever taketh any thing more, than that which is in itself, must needs take it from another. For nothing can give to itself that which it hath not.  
And of whom can the maker of all things take any thing that it hath not, seeing that every thing that is, cometh from him. Then he cannot increase, because he cannot take any thing more than himself. Neither can he decrease or be dominished. For whatsoever can be made less than itself, is not truly one. For that which divideth itself in severing, was never the same in commiction.  
Therefore God to whom it is all one to be that which he is, can by no means be made less than itself. Neither therefore the perfectness of God can be increased, nor the unity diminished, nor the immensity comprehended, nor he, that is present in every place, can be changed from place to place.  
Now I am to teach, how God cannot be altered, and because the altering of bodies is one, & the altering of spirits another, and because also it is plain by that, which is said before, that God is no body, but a spirit, si●● we entreat of God, it is peerless to speak much of the alteration of bodies, and yet I will much the same briefly, because I may more commodiously come to the alteration of the spirits.  
The alteration of the bodies doth consist in the compounding of the parts, and mutual change of the qualities. The alteration of spirit is by knowledge and affection.  
The spirits be changed according to affection, in becoming sometimes merry, sometimes sad, according to knowledge, to be sometimes more, and sometimes less wise.  
There be two things chiefly, which altar the affection of the worker, either if he hath done any thing heretofore to be repent of, or do appoint to do any thing hereafter out of order. But that God doth nothing to repent of, doth this unchangeable course of things plainly prove, which do so keep by a perpetual law, the order of their first appointment. And that God doth purpose or covet to do nothing out of order. Doth the reasonable sequel prove, which in the whole body of nature doth in no point disagree unto itself.  
Therefore God his will is unmovable, because he doth never change either his council of that, which is past, or his purpose of that which is to come & so we aught to believe that God is unchangeable in knowledge.   

❧ The seventeenth branch.  
Man's knowledge doth change three ways: By increase, decrease, and each after other.  
By increase, when we learn that we know not.  
By decrease, when we forget that we know.  
Each after other happeneth iiij. ways.  
Substance, Form, Place & Time.  
In substance when we think now this, now that, because man's sense cannot comprehend all things at once.  
In form, when we learn first one quality of a thing, and then an other because we cannot learn both at once.  
In place, when our mind is now fixed upon one place, and afterwards upon an other, because it cannot be upon all places at once.  
In time, when we at one time view things past, and at an other time things to come, because we cannot do all together.  
Then also our knowledge is changed in time, when we do leave of for a while our study, and afterwards begin the same again, because we be not able to study ever.  
But none of these is found in God his knowledge.   

❧ The eighteenth branch.  
GOD his knowledge is not increased because it is full. For neither can he be ignorant of any thing, which maketh, which guideth, which seeth thorough which beareth all things, and being present to all by virtue of his Godhead: must needs see and behold all.  
It cannot be diminished, because it is not of other, whatsoever it is, but the whole same, what soever it is, it is of the self from one, and one all that it is.  
What should I speak of mutual change. How can that wisdom be subject to mutual change, which doth comprehend all things together, and at once under one beam of sight, I say together, because it comprehendeth each substance, each form, each, place, and each time. I say at once, because it doth neither see again, that it hath left to see, nor leave to see that which it seethe. But that which it is once, that it is ever, and that it is ever, that it is whole. It seeth all things, and seethe all things in all things, and in every time, and in every place. There is nothing new unto it, there is nothing strange, there is nothing departeth unknown. It doth foresee all that is to come, when it is present, it beholdeth it, when it is past, it holdeth it, and to it all is one, to foresee, to behold, and hold still.  
That, that falls out in time was in providence, and that that is passed in time remaineth in knowledge.  
Even as if your whole body were an eye, & your being and seeing were all one, whether soever you should turn you, you must needs see yourself, and with one twinkling of the eye never moving you should see round about, whatsoever could be seen. Nay rather you should see still before yourself, whatsoever were any way, the thing might pass away, but the sight should stand still, and whether soever the thing should tnrne the self, you should be present to yourself standing.  
But now because you see in part, you see chaungeably, and when the thing goeth out of sight, either it leaveth to be seen, or it is sometimes seen, and sometimes not seen. But if you were all an eye, you should not so see, & not see.  
Therefore what soever is in part, is changeable, and whatsoever is not in part, cannot be changed. But God to whom it is the same to be, to live, and understand, sith neither he can be in part by substance, neither in part by wisdom, but even as he is unchangeable in substance, so he is unchangeable in wisdom. And thus much for the knowledge of God.   

❧ The ninetenth branch.  
BUt we are to understand, that this knowledge is called sometimes Vision, sometimes wisdom, sometimes foreknowledge, and sometimes providence.  
Vision because it seethe.  
Wisdom, because it understandeth.  
Foreknowledge, because it preventeth  
providence, because it ordereth. Of the which there arise to to hard, and ●o to doubtful questions, the which I am afeard to set down in this treatise, and therefore will go to that, which remaineth.  
And now that I have entered by the eye of knowledge, and go from things seen, to things not seen, thus far this method hath led us, that we are sure that the maker of all things is one, without beginning, without end, and without change, and these things we have found, not without ourselves, but within ourselves.   

❧ The twenty branch.  
LEt us therefore now yet see whether this the same our nature, doth teach us any further thing of our maker. For it may be that it doth not only show him one: But also eternal.  
Truly the reasonable mind is one, and being one, engendereth of the self one understanding. Which oftentimes, while it doth behold, how subtle, how true, how agreeing, how pleasant it is, by and by, it loveth it, and pleaseth the self in the self, it seethe together and wondereth, and doth marvel, that it hath found out any such thing.  
The whole joy is ever to delight in it, ever to have it, ever to enjoy it.  
It pleaseth for the self, it pleaseth by the self, neither is there any thing, that is desired besides it: because it is wholly loved in the self.  
In that the sight of truth is pleasant to behold, sweet to have, and most delightful to enjoy: the mind rests, and joyeth in it, and with it, as the self, neither ever is weary of the own secret, which delighteth in one only, and yet no solitary company.  
Weight therefore these together, the mind, the understanding, the love.  
Of the mind cometh the understanding, of the mind together & understanding, springeth love.  
Of the only mind cometh understanding, because the mind hath begotten of itself understanding. But of both, the mind is first, and the mind and understanding, and thirdly the mind, understanding, and love. And this is thus in us.  
But in the maker, reason is of another nature, for because we believe, that he hath been ever. We must needs confess that he had ever wisdom: For if he hath been at any time without wisdom, who made him wise afterwards? or of whom he received wisdom cannot be found. And as this is most absurd, and contrary to all reason, to believe that he that is the fountain, and and original of all wisdom was sometimes without wisdom: So must it needs be, that wisdom was ever in him, wisdom ever came from him, and was ever with him.  
Wisdom was ever with him, for he had wisdom ever, which was wise ever, wisdom ever came from him, because he begat the wisdom, which he hath. Wisdom was ever with him▪ because the begotten never leaveth the begetter. Wisdom is ever begotten, and is ever in begetting, & yet neither beginning, when it is begetting, nor ending when it is begotten.  
It is ever in begetting, because it is eternal, it is ever begotten because it is perfect: so there is one that begetteth, and one that is begotten. The Father begetteth, the son is begotten, and because he that did beget, did beget from eternal, the Father is eternal. And because, he that is begotten, is begotten from eternal, the son is coeternal with the father eternal.  
He that had wisdom, ever loved wisdom ever, and that which loved ever, had love ever. Therefore love is coeternal with the eternal father and son. For the father is of none, the son is of the father alone: But love proceedeth from the father and the son together.  
Because we have avouched before, that the maker of all things is absolutely and truly one, we must therefore confess, that these three be one substantially. Therefore because he that is begotten, cannot be the same of whom he was begotten, neither he that proceedeth from the begetter and the begotten can be, either the begetter or the begotten, the inexpugnable ground of truth doth compel us to acknowledge in the Godhead both the trinity of the person, and the unity of the substance. Therefore to three in one Godhead is common both equal eternity, and eternal equality. For that cannot be divers in every one, which one Godhead maketh common to every one.  
Then threée be one, because in three people there is one substance, but the three people be not one person.  
For even as the distinction of each person doth not divide the unity of the Godhead: so the unity of the Godhead doth not confounded the distinction of the people.   

❧ The. xxj. branch.  
BUt I think good a little more diligently, to weigh this former speech: That the father loveth his wisdom.  
For men be wont to love their knowledge for the profit, not the profit for the knowledge. As the knowledge of husbandry, of weaving, of painting, etc. where the knowledge is reckued, altogether unprofitable, except the profit followeth of it.  
If it were so about the wisdom of God, then should the work be better, than the workman. Therefore we must bold that wisdom is ever to be loved for the self.  
Now if it sometimes falls out that the work is preferred before wisdom, it groweth not of the judgement of the truth, but of the error of man, for wisdom is life, and the lous of wisdom is the blessedness of life.  
Wherefore when it is said, that the father of wisdom, delighteth himself in wisdom, God forbidden, that it should be thought that we believe, that God loveth his wisdom for the works sake which he made by it: Nay rather he loved none of his works, but for his wisdoms sake. And therefore he said this is my beloved son, in whom I have set my delight, and not in the earth or in the heaven, or the Sun, or the Moon, or the Stars, or the Aunpeis, or in any of the most excellent creatures. For although these things he after their manner delightful, yet they cannot delight but in him and for him. For so much more do I love them, as they come ●●rer to his likeness. Not therefore God loveth his wisdom for his works, but his works for his wisdom. For in that is every thing beautiful, and true, and is wholly his desire. ●ight unvisible and life immortal, whose ●ight is so much desired, that it may delight the eyes of God. Simple, and perfect, not redundant, and yet full: Sole, but not solitary: One, ● containing all things.   

❧ The. xxij. branch.  
BEcause we believe three people in one Godhead▪ it is to be ●ought out. whether that, which agreeth to any of these agreeth to the other.  
It was said, that the father loveth the son. Let us now consider, whether it may likewise be said, that the love of the father, and the son, loveth the son: That the son loveth himself, that the father loveth himself, that the son loveth the father, that the love of the father, & the son loveth the father, that the love of the father, and the son loveth itself, that the father loveth his love, & his sons, that the son loveth his love & the fathers. And to make an end, whether it be one, and the same love, with the which every one loveth himself, and that, with the which every one loveth another.  
But this will be more easy, if we call to remembrance the things, that be spoken of before. For in the former treatise it is proved that GOD is the first cause, and original of all good things, neither can there be any Nobler good, then that, which is the Fountain and beginning of all. So that it followeth, that God is the chief good. Therefore God is blessed alone, and properly, and principally. And how can he be blessed, which loveth not the same, which he is. Whosoever therefore is blessed, both loveth the self and the substance. If then the father and the Son be one, and be one God, sithence, that true blessedness is in God alone: It is unpossible, but the both each one should love the self, and each one should love another.  
For it were no true blessedness, nay rather it were the chief unhappiness, if they should part themselves by contrary will, and could not be parted one from another for the same substance.  
As therefore the father and the son, and the love of the father and the son, by nature, and substance be one: so also by will and love, they must needs be one. Each one loveth the self with one love, because they be one. Neither is it any other thing, that each one loveth in an other, but that, which each one loveth in the self: because it is no other thing, that each one is, but the same, that the other is.  
That which the Father loveth in the son, the same the son loveth in himself, and that which the love of the father & the son loveth in the son, the very same the son loveth in himself.  
Again, that which the son loveth in the father, the very same loveth the father in himself. And that which the love of the father, and the son, love in the father, that the father loveth in himself. Also that which the father, and the son love in their love that the love of the father, and the son loveth in the self.  
Last of all, that, that she father loveth in himself, the very same doth he love in the same, & in his love. And the which the son loveth in himself, the very same doth he love in the father, and in his love. And that which the love of the father, and of the son loveth in itself, the very same doth it love in the son, and in the father.   

❧ The. twenty-three. branch.  
Mark whether the voice of the Father doth confirm this? This is (sayeth he) my beloved son, in whom I have together delighted myself. He did not say, alone, I have together delighted myself, neither did he say alene he hath together delighted me, neither did he say both, I together have delighted myself, and he together hath delighted me. But he said, I together have delighted myself in him. That is to say, that which liketh me in myself, is in him, & without him no jot of it, for that, that I am, he is, and because I am nothing, but that which he is, I cannot like myself without him. Then this is my beloved son, in whom I have together liked myself. Whatsoever pleaseth me, the same in him, and for him pleaseth me. He is the wisdom, by the which I made all things, and in him did I dispose eternally, that, which I made temporally. And so much the more do I love every my work the liker I see it to the first course.  
Think not that he is only a mediator for the reconciling of men, because thorough him the condition of each creature is made commendable, and pleasant to my sight, in him do I eramine all my works which I do. And I cannot but love that, which I see like unto him, which I love. Only he misliketh me, which is unlike unto him.  
If therefore you will please me, hear him. And if you become unlike unto him through your evil deeds, return by following him. In him is given the commandment, and in him council. The commandment th●t you should go on. Council that you should return: I would you had kept the commandment. But because you have broken the commandment, follow the council, hear him.  
He is sent unto us, as the Angel of the great council, that as he was given unto us fyrs● made to glory, so should he be unto us lost, a medicine: Hear him.  
He is your maker, he is your redeemer, he that said God made you with me, which with you man alone cometh unto you: hear him.  
He is the form, he is the salve, he is the example, he is the remedy: hear him.  
It had been better to have kept still his likeness: But now it willbe no less glorious to return to the incitation of him: heat him.  
O man why dost thou blame thy ignorance, behold thy nature doth reprove thee, the same doth confound théee, thou knowest which a one thou art, whence thou comest, what maker thou haste, what Mediator thou needest, and dost thou cry against the Lord impudently defending thyself?  
Thou knowest thou art nought, and waste made good, of a good workman, and dost thou cease and not cry to him that made thee, to come & repair thee, which made thee, to redeem thee, doubt not of his power: See his works how great they be. Doubt not of his wisdom: See his works how fair they be. Doubt not of his mercy: See his works how profitable they be. So God doth she we his works, how mighty he is in thy redemption. He doth also show thee, how dreadful a Judge thou art to look for, if thou refuse him for thy redeemer.  
None can withstand him, for he is almighty.  
None can deceive him, for he is most wise.  
None can corrupt him, for he is best.  
None can fly from him, because he is every where.  
None can take him away, because he is eiernall.  
None can bow him, because he is unchangeable.  
If therefore we like not to have such a Judge, let us seek and embrace him as our redeemer.   

❧ The xxiiij branch.  
WHen of late I begone to learn things not seen, by things seen, I went from the creature having body, to the creature that had no body, I mean the creature partaker of reason. And then from the creature partaker of reason, I came to the wisdom of God. But now going back again, I mean to proceed, first from the wisdom of God, to the creature, partaker of reason and next from the creature partaker of reason, to the creature having body.  
The one is the order of knowledge, the other of condition. For the bodily creature, which is seen, is first known, then by the bodily creature, we learn to know that without body. Finally this way of knowledge opened, leadeth us to the Creator and maker of both.  
But touching condition and state, for the first step. The creature partaker of reason was made after the Image of God, afterwards was made the bodily creature, that the creature partaker of reason should acknowledge within it, outwardly that, which inwardly it had received of the maker.  
In the wisdom of God is truth, in the creature partaker of reason, is the Image of truth. In the creature having body, is the shadow of the Image.  
The creature partaker of reason was made after the wisdom of God. The creature having body was made after the creature partaker of reason. And therefore all moving and turning of the bodily creature is after the beck of the reasonable creature. And every moving and turning of the bodily creature, should be after the beck of the wisdom of God. That whilst each one doth still obey the superioure, they should never leave the order of the first condition, nor the similitude of the first example.  
So that whosoever will follow the method of knowledge from things seen, to things not seen, must go by knowledge of the bodily creature, to the reasonable creature: And by the knowledge of the reasonable creature, to the knowledge of the maker.  
But he that returneth from the not seen, to the seen, must first go down from the Creator, to the reasonable creature, next from the reasonable creature, to the bodily creature.  
The course of knowledge in man's mind, doth go before the order of condition. For we that are without, cannot return from the things within, except first we Pierce the things within with the eye of our mind.  
The order of condition, doth follow the course of knowledge, for although man's weakness doth sometimes a little enter in, to consider of inward things, yet his infyrmity is such, that he cannot long continued in the same.   

❧ The xxv branch.  
AFter that I have made known the things not seen, by the things seen, so far forth as GOD hath given me grace. Now let the mind return to the self and see, what pr●sy●e it may reap by this knowledge. For what doth it prevail, if we know the highness of God his majesty, and take no profit thereby.  
And therefore behold, while we return from that 〈◊〉 deep secret of the contemplation of God▪ what bring we thence with us, 〈…〉 hat b 〈…〉 〈…〉 t, coming out of the region of light 〈…〉, this is both convenient and necessary, that coming out of the region of light, we should carry light with us, to drive away our darkness, and who can know, that we have been there, except we return lightened?  
Let it therefore appear, that we have been there, let it therefore appear what we have seen there.  
If we have seen power, let us carry away the light of the fear of God.  
If we have seen wisdom, let us carry away the light of truth.  
If we have seen mercy, let us carry away the light of love.  
Power doth stir up sluggish to love.  
Wisdom doth lighten these that were blinded with darkness of ignorance.  
Mercy doth kindle the cold, with the heat of love.  
Now consider I pray you, whether light be any thing else, but day, & darkness but night: And even as the eye of the body hath the day, and the night, so the eye of the mind hath the day and the night.   

❧ The. xxuj. branch.  
THere be three days of the not seen light, by the which, the course of the spiritual life is inwardly distinguished.  
The first day is fear, the second truth, the third love. The sun of the first day is power, of the second day wisdom, of the third day mercy.  
Power belongeth unto the father.  
Wisdom to the son.  
And mercy to the holy ghost.  
Our outward days, and our inward days differ much.  
Our outward days pass away against our will.  
Our inward days may return for ever, if we will.  
Of the fear of God it is written, that it abideth for ever, and ever. Also there is no doubt, but truth may continue for ever: For albeit, it begin in this life, yet than it shall be full, and perf●●●● in us, when after the end of the world he, which is truth shall more manifestly appear. Likewise of love, it is written that love never dieth.  
These be good days, that never have end, the other days be nought, which not only, not abide ever, but cannot stay a little.  
Of these the Prophet speaketh, the days of man be as grass. The first days be the desert & reward of sin, the second be the gift of mercy. Of the second speaketh the Prophet. In my days will I call upon God. For if he meant of the other, why doth he not say, I will call upon him in the night, seeing that he sayeth in an other place. At midnight did I rise to praise thee. But he calleth these his days, because he doth not love the other.  
According to the saying of Jeremy. Lord thou knowest that I never cared for the day of man. Those be the days of the which Jobe was full. Of whom it is written that he died old, and full of days, for he could not be full of the other days which were not yet past.  
Only evil men know the days that be outward, and good men the days that be inward.  
Good men do not only not love the outward days, but curse them. Cursed be that day, sayeth blessed Jobe, in the which I was born, and the night in the which it was said, a man child is conceived, let that day be turned to darkness, and be had no more in remembrance, nor see light.  
Then we aught rather to love the inward days where light and darkness go not together where the beams of the eternal son do lighten the inward eyes of the heart of the world.   

❧ The. xxvij. branch.  
KIng David spoke of those days saying, declare his saviour from day to day▪ What is his saviour but his Jesus, for Jesus is expounded saviour. And he is called saviour, because he doth save men from sin and death, to life. For of him so sayeth Saint John, the law was given by Moses. But mercy and truth came by Jesus Christ. Likewise Paul calleth Christ Jesus the power of God, and the wisdom of God.  
If therefore Jesus Christ be the wisdom of God, and truth came by Jesus Christ, it is evident, that truth came by the wisdom of God. So truth is the day of wisdom.  
Wisdom itself speaketh to the Jews thus of this day: Your Father Abraham did desire to see my day, he see it and was glad of it, for the truth of God is the redemption of mankind, which he first promised, which seeing he afterwards performed, what did he else, but show himself true.  
Then truth was fulfilled by this wisdom, from the which all truth doth spring, neither was any other sent to fulfil truth, but he in whom the fullness of all truth was. Therefore did Abraham well rejoice at the day of truth, because he desired truth to be fulfilled, which day then he see by the holy ghost, when he did believe that the son of GOD should be incarnate to redeem man.  
Let it be said: Declare his salvation from day to day, the second day from the first day to the third, the day of truth, from the day of fear, to the days of love.  
First there was but one day, the day of fear. Then came the second day, the day of truth. It came I say, it did not succeed, for the first did not departed, so have you two days. The third sprung out, the day of love. But when that third day came, it did not drive away the two first. Blessed are these days, in the which men may grow to perfection, where things to come do come, and present do not departed, where the number is increaste, and the brightness multiplied.  
First men being under sin, were reproved by the law, and began to fear GOD as the Judge, because they saw their own guiltiness. Then 〈◊〉 fear him, is to know him, for truly they cannot fear him, except they know him.  
Now this knowledge was some light. Now was it day, but not bright day, for they were yet dim thorough the darkness of sin.  
Then came the day of truth, the day of salvation, to destroy sin, to lighten the brightness of the first day, and to engender fear, & not to take it away, but to turn it into better.  
Neither was the brightness yet full, till love was joined to it. For the truth itself sayeth. I have many things to say unto you, but you cannot yet bear them, but when that spirit of truth shall come, he shall teach you all truth. So all truth is to this end, to take away the evil, and to rectify the good.  
Behold there be three days, the day of fear, which maketh the evil know the day of truth, which taketh away the evil, & the day of love, which restoreth the good.  
The day of truth doth make bright the day of fear. The day of love doth make bright both the day of fear, and the day of truth, until love shall be perfected, and all truth known manifestly, and the fear of pain be turned into the fear of reverence. Declare therefore his salvation from day to day.   

❧ The. xxviij. branch.  
THe Prophet Osea spoke of these days: He shall quicken us after two days, and in the third day he shall raise us up. For even as our Lord Jesus Christ rising the third day from the dead, did himself quicken us, and raise us up: So we hearing and being glad of this, it is convenient that we should be thankful unto him for this great benefit. And like as we have risen again, with him rising again the third day, so we rising again this third day for him, and thorough him should 'cause him to rise again in us.  
Neither may we think, but that he would have that paid again, which he first lent us. Therefore even as he would have three days to work in himself, and by himself our salvation. Even so he hath given us three days to work in ourselves by faith in his mercy our salvation.  
But because that which he did, was not only a medicine, but also an example, and a sacrament, it was to be done outwardly, to teach us what we should do inwardly. So his days were outwardly, but ours are to be roughte inwardly.   

❧ The xxix branch.  
Wehave three days inwardly, in the which our soul may be lightened: Death doth appertain to the first day, Burial to the second, and rising again to the third.  
The first day is fear, the second is truth, and the third love.  
The day of fear is the day of power, and the day of the father.  
The day of wisdom, is the day of truth, and the day of the son.  
The day of love, is the day of mercy, and the day of the holy ghost.  
Surely the day of the father, and the day of the son, and the day of the holy ghost is all one in brightness of the Godhead, but in lightening our minds, the father hath one day, the son an other, and the holy ghost the third. Not that in any respect we aught to believe, that the trinity which in substance cannot be severed, in working may be severed, but that the distinction of the people may be understood, by the difference of the works.  
When the consideration of the Almighty power of God doth stir our hearts to praise God, it is the day of the father. But when the wisdom of God, doth light our hearts with the seen knowledge of the truth, it is the day of the son. And when the mercy of God considered doth fire our hearts with love, it is the day of the holy ghos●.  
Power doth terrify, Wisdom doth lighten, Mercy doth glad.  
In the day of power, we die by fear.  
In the day of wisdom, we be buried from the noise of this world, by the contemplation of truth.  
In the day of mercy we rise again, by the love and desire of eternal joy.  
For therefore Christ died the sixt day, lay in the grave the seventh day, and rose again the eight day, that in semblable manner, first power in that day by fear, should outwardly kill us from carnal desires, and then wisdom the next day should inwardly bury us in the grave of contemplation: And last of all mercy in that day, should 'cause us quickened to arise again by Faith, and by the desire of the love of God. For that the sixt day is the day of labour, the seventh day, the day of rest, and the eight day, the day of rising again.    


❧ A Prayer.  
Shine we beseech thee, O almighty and merciful God, of our Lord Jesus Christ that father of glory, upon our minds, and hearts, with the beams of thy heavenly grace, and give us the spirit of wisdom and understanding, through the knowledge of thee, that the eyes of our hearts being lighted, we may know what is the hope of the calling, and how rich is the glory of the heritage of thy saints, and that excellent greatness of thy power towards us, which believe according to the might of the force of thy strength, which thou showed in Christ, when thou didst raise him from the dead, and didst set him at thy right hand in heaven, far above all Empire, power, aucthoryty, and dominion, and every name that is named, not only in this world, but also in the world to come. Grant this most merciful father, for thy best beloved sons sake our only advocate and saviour Christ Jesus. So be it.   

❧ Whether the natural and glorified body of Christ, is in all or many places, at one, and the same time.  
NIc●pherus doth writ that Vtiches and Dioschorus the great enemies of the council of Chalcedon, went to Alamordaru● a King of the Saracenes, a little before converted to the faith, and baptized, to infect him with their herisyes. But the good King well instructed, and strongly propped up, with the grace of God, continued a zealous and constant professor of Christ. At the last when by no means he could rid himself of the crafty, and importune soldiers of Satan, he feigned, that he must needs go speak with certain strangers, & soon after returning to Vtiches and Dioschorus, told them that he had received strange news, that Michael the archangel was dead: Vtiches and Dioschorus cried out, and said they were lies: For it was unpossible that an Angel should dye. Then said the King what mad men be ye, that confess that Christ was crucified, and dead, and yet deny that he was a man.  
The same in deed, though not in every respect falls out with them, which grant that Christ hath a natural body, but deny that the same body is comprised in one place.  
Vtiches denied that Christ was a man, but he doth not deny that he was crucified and dead: These do deny that Christ's body is bounded, or in one place, but they do not deny that it is a natural body: I do not therefore see how they can shift their selves of the ●utikian heresy, or the confounding of the two natures in Christ, which take away place and circumscription from the natural body of Christ: In word they say, that the two natures in Christ be distinct, and that the several properties of each of the natures be distinct, but in deed they confounded them all in transferring the whole force of the Godhead into the body.  
Truth it is that the glorified body is moresubtill and nimble, than the not glorified body, as S. Augustine doth well say. But yet a body, and a body bounded with the bounds of place.  
Aristotle doth say, and very truly, 
August▪ add Dardanum.  that everybody must needs be as it were hedged about with a place, & the same S. Austen writeth to Dardanus, take away spaces of places from bodies, and they shallbe no where, and because they shall be no where, they shall not be at all.  
But if the nature of the body of Christ be weighed by itself, it is so as you say. Notwithstanding if you look to the power of God, by that and from that, it may have force to be every where. For who can set any bound to the power of God, which made the heavens, the earths, the seas of nothing: The answer is easy, no man calleth in question the strength and power of God, but we inquire what his will is, our question is not, whether God could have the natural body of Christ to be in every place at one time, but whether God would have it so. Wherefore, that I may be free from all quarrels and slanders, even at the door of my speech, I do openly and plainly protest, that we do not thrust or bind the body of Christ into any strait prison of the Firmament, but that we believe and confess, that the same is in the most large and noble Country of the living, far above all the heavens, subject to the senses. Also that we do not part the manhood from the godhead, or the godhead from the Manhood, but that we do most certainly believe that these two natures be ever knit and linked together, in one parson of Christ, perfit God and perfit man. Thirdly, that we do not in any respect diminish that great and infinite power of the great and mighty God, but that we do honour him as god almighty and eternal. And yet we are loath to be reckoned in the number of those which the Poet Horase doth speak. Whilst Fools doth avoid one fault, they fall into another, I mean, that I would neither speak more narrowly, nor more nobly of the most noble & blessed body of Christ, there the word of god doth teach me. For our master Christ giveth the same for a rule. Search the scriptures: For they bear witness of me.  
And truly the ancient Fathers do plainly teach, that arguments drawn from the power of God, be both very weak and to to dangerous, first 
Tertullianus adu●rgus Prax●am.  Tertullian against Praxias the Heretic said, it is not hard for God to make himself both Father and son contrary to the course of nature, as it was not hard for GOD to 'cause the barren to bring forth a child, and the virgin an other. Certainly there is nothing hard unto God, but and if we shall use these presumptions and guesses so abruptly & hastily. We may surmise any thing of god that God hath done it, because he could do it: But not because God can do all things, therefore are we bound to believe, that God hath done that, which he hath not done, but it is our duty to 
Hi●ron▪ tomo. 1. epist. ad Eustoch.  search out by God's word, whether he have done it or no: Secondly S. Jerome, writing to Eustochius of the keeping of virginity, doth say (I speak boldly) although God can do all things, yet can he not raise up a Virgin after her fall.  
Thirdly saint Austen against Faustus, 
Aug. lib. 26. cap. 5.  whosoever saith, if God be almighity, he can 'cause, that those things which be done, be not done, he doth not see, that he saith thus much in effect, if God be almighty, he can 'cause, that the same things which be true, in that, that they be true be also false. Last of all Theodorete 
Theodor. in. 3. dial.  in his third Dialogue, which is called Impatibilis: doth say, that we aught not to say definitely and absolutely, that all things be possible unto God. By the which it appeareth that we may avouch without impechment of God's almighty power▪ that God hath not done all things which he could have done, neither doth the word teach that, but this, God hath done whatsoever he would, that is to say, whatsoever it seemed good to his wisdom to have done: Then we are to seek out, whether it be Gods will & pleasure that the human and natural body of Christ should be in every place, at one time. For if Gods will be so, it is without all doubt, but if Gods will be not so, it is great sin to teach or think the contrary. If Gods will be to have the natural body of Christ, a made body, an human body, and a natural body, a body distinguished with parts, than Gods will is not that Christ's natural body should be in many places at one time: For than it should break the bounds, marks, and limmittes, and should leave to be an human and natural body. Now nothing can at the saw time be a human body, and a not human body, a natural body, and a not natural body. But you will say, you may not leave to reason in matters of religion: Truth it is, if the book of God teach otherwise: But the body of Christ hath this peculiar and private grace, to be in many places at once, not locally: it is as much to say, as it hath this peculiar grace, to be a body and not bodily: Wherefore I will go on thus: It can by no means be, that a thing made should be every where, but the body of Christ is a thing made, than it can by no means be, that the body of Christ should be every where.  
basilus the great doth prove the proposition 
Basillius lib. de ●●. 5.  in his book of the holy Ghost: The Angel that stood by Cornelius, was not the same time with Philip, neither he that spoke to Zachary at the Altar, was the same time in heaven.  
But the holy ghost did work in the same moment in Abacuch and in Danyel, and was at the same time with jeremy in the dungen & with ezechiel in Choua●: For the spirit of the Lord hath filled the whole world. But he that is in all places, ● p●esst with God, of what nature or condition ought he to be believed to be, of that, which containeth all things, or of that which is contained in some particular place.  
Vigillius doth prove the same, speaking 
Vigilius in d●all.  in the person of Athanasius in his Dialogue, in the which, the speakers be S●b●llius, Photinus, Arius, and Athanasius: Thereby it is plain, that the holy ghost is God, because it is every where, and is contained in no place, as the Prophet speaketh to God the Father: Whether shall I give from the spirit? For to be every where, and in one and the same moment to fill the heavens, the earths, the Seas, and low places belongeth not to any creature, but only to God: And a little afterward, it cannot be in one nature to lie in the bosom of the M●nger, and to be showed by the stars, to be subject to men, and to be served by the Angels, to fly from place to place, and to be present in every place, to dwell in Earth, and not to leave 〈…〉 aven. To conclude Cirillus proveth it thus, 
Cirillus lib. 〈…〉 cap. 1.  if God fill all places, and that by the holy ghost, the holy ghost is God, and not a creature.  
These may be briefly knit up thus, according to basil, the body of Christ or theridamas is of that nature and condition, which containeth all things, that is to say, divine, or God, or of that nature and condition, which is contained in some particular place: But it is not the divine nature or God, therefore it is contained in some particular place. According to Vigil, if it be every where, and contained in no place, it is God, but it is not god, therefore it is contained in some place: According to Cirillus, if it fill all places, it is not a creature, but it is a creature, therefore it doth not fill all places. I grant say you, that a creature should be God, if by the own power it could be ever where, but the body of Christ, hath not that of the self, but by the majesty of the Godhead adjoined to it. The heretic granted the same of the holy ghost, and therefore the authority of these ancient Fathers doth press you as much as them. Not save you, I do not speak of the body of Christ, as of a simple and common creature, but as of a creature coupled to the godhead by union or oning of person, and the same also being glorified by resurrection and ascension, which I say hath by force of the godhead this grace given to it, that it should be in every place present with the Godhead, and never parted from it, and so cannot be comprised in any one place. Then hear what Theodorete 
Theodo. dial. 2.  doth say in his second Dialogue. The body of our Lord is risen again, free from corruption and destruction, and is impatible and immortal, and glorified & worshipped of the heavenvly powers, and yet it is a body and hath the same circumscription which it had before. Here Cirillus in his second book of the Trinity, 
Cirillus lib. 2. & tom ●. de Trinitate  if the Trinity could be parted, it should be a body, and if it were a body, it should be absolutely in place, and it should be great, and have quantity, and if it had quantt●y, it could not avoid circumscription.  
Here Austen in his thirteth Treatise 
August in johan. tract. 30.  upon saint John, the Lord Jesus is above, but here is also the truth, the Lord. For the body of the Lord, in the which he rose again, must needs be in one place, but the truth is dispersed.  
I reason thus out of Theodorete, the 
Theodoretus.  incorruptible, the impatible, the immortal, the glorified, the worshipped body of the Lord is circumscribed as it was being upon earth: Therefore whatsoever body of Christ you mean, it is comprehended in one place: Out of ciril thus: If the Trinity be a body, it is 
Cirillus.  in place, it hath quantity, it hath circumscription. But the humane nature 
August.  of Christ joined with the Godhead, and being glorified and made immortal is a body. Therefore it is in place, it hath quantity, it hath circumscription.  
Out of Austen the body of the Lord in the which he rose again, must be in one place: Ergo the immortal and glorified body of Christ, is contained in one place. Neither is this to part the natures of the manhood and Godhead of Christ, but to set down the several properties of each nature: For I do not mean, that the human nature is in place severed from the divine nature, but is ever joined to it. But yet the humanity doth not fill all places, which the Deity doth fill. This may well appear by this similitude, although it be not like in all points, for you be to understand, that a similitude needeth not to be like in all points, but only in those properties, the which is used to make plain.  
The body of the sun abideth ever in the globe or circle in the Firmament, but the beams of the sun do walk thorough the whole world, the virtue of the sun doth comfort, feed, and nourish every living creature upon the face of the whole earth, and yet neither the beams nor the virtue of the sun be parted from the body of the sun. Even so the body of Christ is placed in heaven, as in a most beautiful and gorgee●s Throne, but the godhead of Christ doth not only fill the heavens, the air, the sea, the earth, and the places under the earth, but also doth comfort & nourish all and every creature, in all and every the said places, and yet the godhead is not parted from the body, although the body fill not so many places as the godhead doth. That famous and learned prince justinian spied this, that two things might be joined together, and yet the one not to fill so many or the same places, as the other. And thereupon in his most excellent book: Called the Institutions of justinian, doth most wisely and discreetly order, that when 
justinianus. lib. institut.  the bodies & bows of the tree hung over one man's close, and the root of the tree hangs in an other: That the tree should be his in whose close the root groweth. For this purpose then the body & bows of the tree be in M●uius his close, the root of the tree groweth in Titius his close, and yet the body and the bows be not severed from the root, but joined to the root, although the root doth not fill any place in Me●●●s his close, as the body and bows do: Even so then the body of Christ rests in Heaven, but the godhead doth fill all other closes & places, & they be not severed, but remain joined together. For although the Godhead being of much more excell●●y and efficacy than the beams of the sun, and more fruitful than the roots of trees, do pour the force upon all places and things, notwithstanding the body is not present, neither doth ●il all the same place. This is a more familiar resemblance. The body of the Candle is set in the Candle stick, but the light of the Candle filleth the whole house. The body of Christ abideth in heaven, the light of the Godhead filleth the whole world: The light of the Candle is not parted from the body of the candle, neither is the Godhead of Christ parted from the body of Christ, but as the light shines over all the house, and is not severed from the Candle, being only in the Candlestick, for the godhead shines over the whole world, and yet is not severed from the body, being only in Heaven.  
Neither be these my devices, but that great Clerk S. Augustine doth plainly distinguish the two natures of Christ 
Aug. and Dard.  in the self same manner, writing to Dardanus. We do not think that it was said according to the human nature, which God the word took of the Virgin Mary. This day thou shalt be with me in Paradise, for Christ as man was not that day in Paradise, but in Hell according to his soul, in the grave according to his flesh. Now if by S. Augustine. Christ according to his Godhead were in Paradise or heaven, according to his flesh in the grave, and yet his Godhead and flesh not parted, what partition should this breed of the Godhead and Manhood, to say that the natural body of Christ is now only in heaven, and his Godhead both in heaven, and all other places. Also it is right to believe, and without any partition of the two natures, that when his natural body was here upon earth only, and not in Heaven: (For according to that Christ said, I have not yet go up to your God, and my god, your Father, and my Father.) His Godhead was then both in Earth, and in Heaven. And why doth it not as well stand with right faith, and without any partition of the two natures: Now to believe that his body is only in Heaven, according to the saying of the Angel, in the Acts of the Apostles: Whom the Heavens must hold, etc. and yet his Godhead to be both in Heaven and in Earth, and in every place. For the same S. Augustine sayeth a little afterwards to the same effect: Doubt not that man Christ, that is christ according to his human nature is now there, from whence he shall come, by the testimony of the Angel in the same sort, as he was seen to go, that is in the same form and substance of flesh. According to this form we may not believe the Christ is every where. For we must take great heed, that we maintain not the deity of the man so, that we take away the truth of the body. Neither doth it follow, that every thing that is in▪ GOD should be every where, where as God is: For the Scripture speaketh most 
Act. 17.  truly of us, that we live, move, and be in God, and yet be we not every where, as God is. Albeit, that man is an other way in God, for God is an other way in that man after a certain proper and peculiar manner. For god and man is one person, and both be one Christ, one every where according to his godhead, in Heaven according to his Manhood. And in the end of the Epistle, assure yourself that Christ is every where as god, and in some place of Heaven for the 
Aug. in joh. tract. 56.  truth of his body. And upon S. john, according to the presence of majesty we have Christ ever, according to the presence of his flesh it was well said to his Disciples: ye shall not have me ever with you.  
In his book entitled of the substance 
Aug. liber de essente divinity.  of godhead, which is also ascribed to S. Augustine, we aught to believe and confess that the son of God according to the substance of his godhead is invisible without body, without circumseription, but according to his manhood, we aught to believe and confess that he is visible having body, having place, and all the part of man truly. Likewise 
ciril. tract. 59  Cirillus writing upon saint John, doth distinguish the same two natures in the same sort, saying: Christ is not here by the presence of the flesh, which notwithstanding is everywhere by the presence 
Gregorius.  of majesty. And Beda in a certain Homely at Easter. The same God & man was taken up in body, which he took from 
Beda.  the earth, but remains with the saints upon earth by his godhead, by the which he filleth both the heaven & earth. And Fulgentius to Thrasimundus. Christ one 
Fulgenti. ad trac. in.  and the same man local of man, which is God infinite of the father, one and the same, according to his human nature, absent in heaven when he was in earth, and leaving the earth when he went up into heaven, but according to his divine and immeasurable nature neither leaving heaven when he came down from heaven, nor leaving earth when he went up into heaven. And Vigilius 
Vigilius.  against Vtiches, it differeth very much to be circumscribed with place, & to be every where, & because the word is every where, but the flesh is not every where, it is manifest that one, and the same. Christ is partaker of both Natures, and that he is everywhere according to the nature of his godhead, and contained in place according to the nature of his manhood Saint Austen doth name the manner of Christ's true body, and doth call Christ local. Cirillus affirmeth that he took away the presence of his body. Gregory denieth that he is in this world by the presence of his flesh. Beda doth avouch that he was taken up according to his manhood. Fulgentius doth affirm him to be a man local, and to have a human nature local. Vigilius doth most evidently say, that his flesh is not every where.  
But you will say, all these things be understood visibly, and of a visible presence. Truly, that is more absurd, than the other, which doth plainly appear by viewing the Antithesis, or setting of the sentences one against another. Vigilius doth say the word is every where, the flesh is not every where. Put to visible, & the sense will be most absurd, for you must say the word is every where, the flesh is not every where visybly, neither yet the word is every where visibly, and so Vigillius hath set down no difference of the two natures: For his sense must be, the word is every where invisibly, the flesh is every where invisibly: Weigh that of saint Gregory, Christ is not here by the presence of his human nature, you expound it by the visible presence, for you make this the Antithesis, Christ is not here in visible presence of his flesh, which is every where by the invisible presence of his godhead: For the not visible presence, and the invisible presence be all one: So there should be no Antithesis, no fight nor repugnancy of these sentences, but that the ancient fathers meant a manifest Antithesis, & a great repugnancy, who is so dull, that he doth not understand, or so blind that he doth not see, sithence by the same they avouch and establish two divers natures in Christ. The one of perfit God, the other of perfit man. Whereby it is evident, that the judgement of the ancient fathers is, that Christ his body is not at all in earth, but sittteth on the right hand of God the father in heaven, not in an Ju●ri● or golden throne, or in kingly or costly apparel, as the simple fancy: but in great glory and power, as the faithful believe. This is proved by that of Christ, in the twentieth of saint matthew, I leave the world, and I go to my Father, 
John. 16.  and again, you shall have the poor ever with you, but you shall not have me ever. Also I go to my father, and your father, to my GOD, and your God. Likewise saint Mark writeth, that the Lord Jesus is taken up into heaven, and sitteth at the right hand of the Father. And S. Paul 
Coloss. 3.  exhorteth all men to seek Heaven, where Christ sitteth at the right hand of GOD the Father. Even so the author to the Hebrews. 10. doth say. we have such a high priest, which sitteth in Heaven at the right hand of the throne of majesty: And a little after he had offered one Sacrifice for sin, he sitteth for ever at the right hand of God, from henceforth looking, that his enemies be 
Acts. 2.  made his footescoole, whom the heavens must hold, until the time of restoring of all things, as it is in the second of the Acts of the Apostles.  
All this is spoken to set down the divers properties of the two natures in Christ, his divine nature and his humane nature, and to show that a man may well express the several properties of each nature, and yet in no case part the one from the other. But I pray you, is there no supernatural property in the body of Christ, hath it no prerogatives? Did the wonderful union of the most holy godhead, pour no virtue: no force into it? Very many, but yet not such, as cannot agreed with the humane nature, as saint Austen doth excellently say, he gave to it immortality, but took not away the nature of it. And again, we must take great heed, that we do not affirm the deitée of the man so, that we take away the truth of the body. Therefore the natural body of Christ is made immortal, glorified, sanctified, quickened, but it is not made eternal, unmeasurable, increat, or infinite, for these overthrow the humane nature.  
And that certain things be so peculiar to the godhead, that at all they do not agree to the manhood, but be applied only in phrase or speech, and contrary, that certain things be peculiar to the manhood, and do not at all agreed to the godhead, but be applied to it only by phrase or speech, is manifest: In the first of John. He it is which coming after me, was before me. Neither to be before John, doth agree to the manhood of Christ in deed, neither to be after John to the godhead.  
This is also manifest by these sayings, before Abraham was, I am, and the father is greater than I, neither doth it agree to the manhood in deed to be before Abraham, nor to the godhead to be less than the Father.  
Of this point be the Fathers, Irencus, Ambrose, jerononius, Vigilius, Augustinus, 
Irenens.  and almost all the rest, most sufficient witnesses. As saith Irenens, the soul is present to the flesh dying, and suffereth nothing, so the godhead of Christ is present with the manhood suffering, and suffering nothing, only rested. 
Ambr●s.  Ambrose of that upon S. john. Hereafter you shall see the son of man sitting on the right hand of the virtue: This sitting doth so appertain to the man, sayeth he, that in no case it is applied to the Godhead which is infinite, for God that is ever every where, cannot go from place to place: Ier●me, 
I●●eron. Vigilius.  Christ did die according to that he could die: Vigilius against Vtiches, he one, and the same son of God the Lord Jesus Christ both died according to the form of a servant, and died not according to the form of God. Austen 
Aug.  upon that of S. John. None went up into heaven, but he that came down from heaven, the son of man, which is in heaven▪ he was here, sayeth S. Austen, by flesh, in heaven, by Godhead, yea every where by Godhead, and a little after, shall not man (Christ) be called the son of God, which his fieshe alone deserved to be called in the grave: For what else do we confess when we say that we believe in the only begotten son of God, which was crucified, and suffered under Pontius Pilate, died, and was buried, what was buried of him, but his flesh without his soul. And more plainly afterwards, who is he, by whom the world was made? Christ Jesus, but in the form of God, who was nailed to the cross, under Pontius Pilate, Christ Jesus: but in the form of a servant. Who was net left in Hell? Christ Jesus: but in soul alone. Who lay three days dead in the grave, and rose again? the same Christ Jesus, but in flesh alone. Christ is said in each one of these, but all these be not two or three, but one Christ. Whereby it is plain, the certain properties, or peculiar graces of the one nature, may be ascribed to the other, in word through the union of the person, but cannot agreed in deed thorough the difference of the two natures.  
The which Vigilius doth most plainly express against Vtiches: Then according 
Vigillus lib. 2. contra E●ty.  to the property of nature, only the flesh died, only the flesh was buried, but according to the union of the person God died, and was buried: For the person of the word is in the flesh, which died. Also, according to the property of the nature, the word came down from heaven, not the flesh: And according to the property of the nature, the flesh died and not the word, but according to the union of the person, both the flesh came down from heaven, and the word died and was buried. Then when we say, that God died and suffered: Let not Nestoreus be afraid: For we speak according to the union of the person.  
Again, when we say, that God neither died, nor suffered. Let not Vtiches dread, for we speak according to the propriety of the nature. To this purpose writeth Theodorete: you are to understand, 
Theodoretus.  that the union of the two natures doth make the names and proprieties common: you will not say (I suppose) that the flesh of God came down from heaven: For it was made in the Virgin's womb. How then, doth the Lord say, if you shall see the son of man go up the there, where he was before? And again, none goeth up into heaven, but he that came down from heaven, the son of man which is in heaven, this he means not of the flesh, but of the godhead. And the godhead is of God the father, how then doth he call him the son of man? They be reckoned common to the person, thorough the union, which be peculiar to the several natures. So we are to expound the rest in this sort as the Fathers do. The word 
johan. pr●●.  become flesh. What is the mind? what is the meaning of this speech: was the divine nature made the human nature? God forbid. Nay, it did take & unite to the self the humane nature. God did purge his church by his blood. What means this? hath the divine nature blood? God forbid, that any body should so think, but God did purge his church by the blood of that nature, which he did appropriate by incarnation, or taking our flesh upon him. They nailed to the cross the GOD of glory, what is the the sense of these words? was the godhead pierced, or nailed to the wood? God forbid. Nay, that nature was so affected, which the godhead did take to the self of the virgins womb.  
Wherefore thorough the union of the person, such things may be spoken in word, but they cannot agree in deed. Neither doth that of saint basil of the birth of Christ disagree with these. How is the godhead in the flesh, as the fire is in the iron, not transitively, but distributively. For the fire doth not run into the iron, but abiding in the place, doth impart and bestow the peculiar faculty upon it. How then was not God the word filled with bodily weakness? as the fire doth not get to itself the proprieties of the iron. Iron is black and cold, and yet fired, it becometh bright and hot. So the human nature of the Lord, was made partaker of the denine nature, but did not pour into the de●●e nature the own weakness. And so I see certain proprieties dispersed, but I do not understand all, for after the uniting of the godhead, the body of Christ was hungry, could, thirsty, weary, and grieved, and this is 
Math 26.  true of Christ the voice. My Soul is heavier, even unto death. And nailed upon the cross he sayeth: I am dry. He suffered truly, he died truly, he was compassed about with place truly. I would therefore gladly learn, why the two natures should be said to be divided, because the several proprieties of each nature be set down after his rising again, rather than they were, when the several proprieties of each nature were set down before his death. For I reason thus, the body of Christ living upon earth was in one certain and peculiar place, but the Godhead was in every place. And yet none will say that the person of Christ was then divided, why then may we not likewise say, that the body of christ being in heaven, is in one certain and peculiar place, and yet not divide the person of Christ: For in Christ's person being upon earth, perfect God, and perfect man, were coupled together: As S. Paul doth excelently say to the Colossians. In him doth dwell all the fullness of the Gohhead bodily. 
Coloss. 1.  The true, full, and absolute Godhead did devil in the true, full, and absolute 
Coloss. 2.  body comprised in one certain and peculiar place, and yet was there no renting of the person of Christ.  
What ground then have these lamentable and bitter outeryes that the person of Christ is denided, that his godhead and manhood be plucked asunder? because we avouch that the natural body of Christ is in heaven, at the right hand of God the Father and yet his godhead to be every where, did not his godhead then fill heaven and earth? when his natural body was in a corner of the earth, when it lay in the grave. And may not now the Godhead fill the whole world? and his natural body be only in heaven, and the two natures not severed. Away then, away with quarrels and let truth prevail and triumph, by the which the two natures of christ tied together with the marvelous bond of the union be distinguished, but not separated.  
And truly to continued in the same resemblance of saint basil, the fire doth not change all the properties of the Iron, for the Iron fired and hot is heavy, falls downward, is a solidde and thick body.  
This is S. Basils' meaning, that these 
Simile basil.  forces of the fire be transferred into the Iron, of the which the nature of the iron is capable, not those, which over throw the nature of the iron. And in like manner that those forces and proprieties of the godhead be transferred into the body of Christ, of the which the nature of the body is capable, not those, which overthrow the nature of the body: For we must ●uer have recourse to that worthy shying of S. Austen, he gave immortality to his body, but he took not away the nature of the body, neither is the godhead of the man so to be maintained, that the truth of the body be destroyed.  
But why do I stand upon this point, why doth my speech so long wander? why do I not open the spring of this controversy? For all this contention floweth from the question about the presence of the natural body of Christ, being in the sacrament of the body and blood of Christ. For if that matter be once ordered and adjudged, the other will soon be ended.  
But that is a matter of great importance, of the greatest in the world, it ought not to be handled but warily, and reverently, most warily, and most reverently. Your good name shallbe rend with the bad speeches not only of the enemies, but of the envious. I refer that to God. The matter is very hard: The question to too dark, discoursed in Sermons: Jossed in disputations, varied of through all Christendom, and as it should seem of passing great difficulty. God will help out with that, whose both help we most humbly pray, and business most faithfully do, out of whose most blessed, and most certain, & most true words, all the rest of our speech shall grow.  
It is written in the .26. Chapter of 
Math. 26.  the Gospel after S. matthew, in this wise, when Jesus had taken bread, and blest, he did break and gave to the Disciples, and said, take you, eat you, this is my body: And taking the Cup, after he had given thanks, he gave to them saying, drink all you of this: For this is my blood of the new Testament, which is shed for many, for the forgiveness of sins.  
And in the .14. after S. Mark, when 
Marck. 14.  Jesus had taken the bread, and given thanks, he did break and gave to them and said. Take ye, eat ye, this is my body, and when he had taken the Cup and given thanks, he gave to them and said. Drink you all of this, and he said to them, this is my blood of the new testament which is shed for many.  
And in the .22. after S. Luke, when he 
Luke. 22.  had taken bread, and given thanks, he broke, and gave to them saying: This is my body, which is given for you, do you this in remembrance of me. Likewise also the cup, after he had supped, saying. This cup is the new testament in my blood, which is shed for many.  
Lastly saint Paul to the Corinthians 
1. Cor. 11.  the xj Chapter, and the first Epistle. The Lord took bread, and when he had given thanks, he broke, and said. Take you, eat you, this is my body, which is broken for you, do you this in remembrance of me. Likewise also the cup after he had supped, saying: this cup is the new testament in my blood: Do you this, as often as you shall drink in remembrance of me. For as often as you shall eat this bread, and drink of this cup, you shall show the lords death until his coming.  
I have set down the whole words of the holy ghost, done out of greek into English, word by word: That so good a foundation being laid, the rest that followeth, might be the more firmly builded thereupon. Let us now view and weigh all these things. Christ took the same bread in his hand, which was upon the table: Christ gave to his Disciples the same bread, and while he was giving the bread to his disciples, he speaketh as before: while his Disciples eat this bread, while they did bruise it with their teeth, and swallowed it into their stomaches, where was christ? was be not at the table? did he not speak to them? did he not both eat & drink with them? was he not seen, heard, and touched. In which place was the body of Christ: In the mouth and stomach of his disciples, or at the table, where they both saw Christ, and herded Christ? if you say in both places: Then this followeth: That either Christ had two bodies, or else that there was two Christ's, both which answers be very ungodly and absurd.  
But you will say the words be plain, for Christ said plainly and distinctly. This is my body: This is my blood. Neither is it like, that Christ would speak doubtfully, in the last talk, that he had with his disciples. I grant the words be plain after the manner of mysteries, in the which things subject to the sense, do represent and show things, which be taken only of a godly mind, and by a religious faith. I grant that Christ gave his body and that his Disciples took it, and eat it, not after a natural and gross manner, but after a supernatural, that is he heavenly and spiritual. What then do you deny, that the bread is the body of Christ: That the wine is the blood of Christ? not I truly. But I say, that they be so in truth of religion, sacrament, and mystery, and not by changing of nature, element, or substance. For Christ doth call the bread his body, but he doth not say that it is changed into his body.  
Then you call it bread, and the holy writer of this holy Story doth himself call it bread, the words be these. He took bread: he gave thanks: he broke: he gave: doth he not mean by this circumstance of words, to make the matter plain: I pray you, what took he? bread. What broke he? the same bread. What gave he the same bread? For that that he took, that he broke: and that that he broke, that he gave to his Disciples: and that that he gave to his disciples, that did his disciples eat. But because it is a mystery, which is in hand. Therefore it representeth the great and heavenly things, which the holy words of the high priest of our Lord and Saviour Christ Jesus do declare. This is my body saith he: which is broken for you, do this in remembrance of me. Again, of the Cup of wine: This Cup is the new Testament in my blood, which is shed for you. What mean these words? what sense have they? what signify they? some prodigious thing, or new thing, or light thing, or thing of small value? No. But the most certain testifycation and assurance of the forgiveness of our sins, salvation, & life everlasting, which we obtain by the death of Christ, and which is exhibited by the outward elements of bread and wine, but received only by the inward hand of faith, and seen only by the inward eye of Faith.  
Christ gave to his disciples bread and wine, you, he gave also unto them his body and blood, that they by faith being fed, with this heaennly bread & this heavenly drink, might have life everlasting, which to print more surely in their hearts, he plainly telleth them, of his blessed body that was to be rend for them, and his precious blood that was to be shed for them, and for many other, that God the Father being pacified with this rich sacrifice, might forgive them there sins. Therefore he called this a new league, & a new testament often promised by the holy Prophets, which was to be confirmed not by the blood of beasts, but by the sheadding of his holy and precious blood: wherefore his will and pleasure was that this mystery of so great things should be celebrated ever in public assemblies, both that the remembrance of him might ever be fresh with his, and that often thanks might be given to God the father, & that his lovers and professo●● might be stirred to mutual love, by so godly a precedent, & also signed with the holy seal of eternal bliss.  
But thus much at large, the rest more briefly, that truth may be sooner picked out and more plainly appear: For as Marcus Tullius saith of Philosophers. So I think Divines bound to brief arguments. That which christ took, he broke: that which he broke, he gave to his Disciples: that which he gave to his disciples, he called his body: Therefore he called bread his body. For he took bread, broke bread, and gave it to his Disciples.  
But that which is bread by nature, is not the substance of Christ's body. Except we will prodigiously confound the substance of things, and so by consequent the natural body of Christ, is not really, and bodily, in the sacrament of the body and blood of Christ. But here is made a stop: that Christ blessed the bread after he had taken it, as S. Matthew and S. Marck sayeth, by virtue whereof there followed such a change, that although he took bread, yet he neither broke bread, nor gave bread: This sophistication is called of the Logicians: Petitio Principij: For first S. Mark doth not say, that Christ blessed the bread but that when he had taken, he blessed.  
Secondly, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth as well signify to give thanks, as to bless, and that it signifieth there to give thanks, because the holy ghost is the best expounder of itself: Both S. Luke & S. Paul, declare, which both for that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth so give thanks, and not to bless. Thirdly, as it was meant touching the bread. So was it ment touching the Cup and Wine: But both Matthew and Mark themselves, speaking of the Cup or wine, use not this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it is manifest, that both they meant, he gave thanks, after that he had taken the bread, and he gave thanks after he had taken the Cup. Briefly thus: that that is true about the bread, is true also about the Cup of wine, but the cup or the wine have joined unto them, no words of consecration, or transubstantiation, or changing of one substance into another, as it appeareth by S. Luke and S. Paul. Therefore the first principle is God, that bread was taken, the bread was broken, and that bread was given to the Disciples.  
Add to these that S. Paul in the xx. Chapter, and first Epistle to the Corinthians, advisedly & purposely speaking of the Lords supper, sayeth, is not the bread which we break the partaking of body of Christ. And Luke in the second of the Acts. They did continued together in the doctrine of the Apostles, & in partaking and breaking of bread, & a little after he sayeth, that the Disciples came together to break bread, by the which it is necessarily concluded, that the same was broken which was taken and that that was broken was given 〈…〉 and of that that was given did Christ say this is my body. Therefore christ did say of bread, this is my body. For as Christ meant of the bread, so he meant of the wine, but he meant of wine to be drawn and drunk, as it appeareth by Mark and Matthew, where he said, I will drink no more of the fruit of this wine, etc. Therefore he meant also that bread, that was eaten.  
Again if the substance of the bread be changed into the substance of the body. Then the substance of the wine should be changed to the substance of the blood, but in the second place, not the substance of wine, but the substance of the cup should be changed into the new Testament, by the words of consecration, as their term is: For whereas Matthew and Marck briefly say: This is my blood, Luke and Paul do set down at large, this cup is the new testament in my blood. But you will say that the cup doth signify the wine in the cup, by a figure called Metonomia: Then you grant that the holy Ghost doth speak figuratively in the matter of the Sacrament, but let that go, and let it be, this wine is the new testament in my blood, if the wine should be changed, it must be changed into the new Testament of Christ's blood, but that speech cannot stand, except it be understood figuratively and spiritually thus.  
This Wine is a visible sign of mine new invisible league, covenant, will, grace, and mercy, which shall be confirmed and sealed with the sheadding of my blood.  
Then neither the first words touching the bread, imply any change of substance, but have a spiritual and figurative meaning: For whether you say the cup or the wine, the speech must needs be figurative. For neither the cup or the wine either is or can be properly called a testament. Now if the second speech of the wine do necessarily imply two figures at the least, why should it seem so strange to say, that the first speech of the bread death also imply a figure.  
Do you then, say you think, that Christ spoke doubtfully? and would in his last departure leave his Church doubtfully? Not I truly. Why then do you talk of figures and troops? and figurative speeches, and spiritual senses▪ Not every figurative speech is doubtful, and it is as great a fault to refuse a figure, when the place giveth it, as to force a figure when there is none. And it is most manifest by Saint Luke and saint Paul, that the second speech of the Cup or wine is figurative, and hath a spiritual sense. For both they expounding the brief words set down by saint Matthew, and S. Mark expressly say, that Christ said, this Cup is the new Testament in my blood. And what sense or meaning can these words have? but this, that in this sacrament there is delivered unto Christians a visible and most certain sign or seal, of that new invisible, truce, will, grace, and mercy, which God hath made and assured his church of, in these more mild and gracious days, and would seal and ratify with the blood of his son. For the words in S. Luke do prove this sense, which he addeth of Christ, saying: Do this in remembrance of me, and also of saint Paul. You shall thewe the lords death until he come. Neither here do I doubt that the true, godly & learned will think that I have not spoken reverently of this most holy and blessed mystery. For I give more honour and reverence to it by a great deal, than any that doth fancy a gross and carnal presence. But some will say that I overthrow all, & bring all to nought, and make the holy sacrament nothing else but a piece of bread, and a little wine: that is a most false and malicious slander. For I most certainly believe it to be one of the most precious Jewels that Christ left to his church, and that both the body and blood of Christ is truly and effectually exhibited by the power and grace of God, and truly and effectually received by the faith of the christian receiver. But such men deal with me, as they & such other deal with good preachers, which to pull down the pride of man's heart, telleth him, that he is nothing but dust, earth, ashes, and smoke and grass, and then a worldling will say, that, that preacher maketh a man no better than a beast. Whereas the preacher ment this only of the one part of man, that is, his body, wisdom, beauty glory, pomp, and port, which in deed be nothing else but dust, and grass & smoke, that fade and perish away, and not of the second part of man, that is his soul, which is immortal and eternal, and certainly as man hath two parts, the first the bodies which is visible & fading, the second his soul which is invisible and eternal, even so this holy and blessed sacrament hath two parts. The first of the element of bread and wine, which is visible and fading, the second, the grace, and fruits, and benefits, of the bod of Christ rent, and his blood shed for the ransom of man. And as he, that sayeth the body of man is mere flesh, and fading flesh, and nothing but flesh, death not deny the immortality of ●●e †sode† thereby, nor make whole man nothing the but body and flesh, for he means only of the first and fading part of man, which is sensible, and not of the second part of man, which is insensible, even so he, that sayeth that the element of bread and wine, be n 〈…〉re bread and wine, fading bread and wine, and nothing but bread and wine, doth not thereby deny or take away the grace and benefit of the body and blood of Christ, nor make that blessed sacrament nothing else but bread and wine. For he means only the first and fading part of that sacrament, which is sensible, and not of the second which is insensible. And let any indifferent man judge, whether he speaketh more honourably, or doth more set forth the majesty of that sacrament, which saith that free forgiveness of all our sins and a sure possession of eternal life, springing from the free mercy of God is derived and poured into christian hearts by that sacrament, and as a Conduit through the force of a true & lively faith, in the death and merits of our only saviour Christ Jesus, or he which by fancying of a real, carnal, or corporal presence, doth bind and tie all the grace and power to creatures.  
I confess with all my heart, ● Christ hath left unto his church nothing, either if a man consider profit more fruitful, or if sweetness more pleasant, or if honour more glorious, than the most holy and blessed sacrament of the body and blood of Christ, by the which the most abundant grace and mercy of God, is dropped into holy and faithful souls, but to speak otherwise of creatures, then can be justified by the word of god, is wicked and damnable.  
And such as would have all things literally understood, let them view the words well, and neither this word Cup, nor Is, can be literally understood, 
Thomas Aquinas.  which also Thomas Aquinas there Archscholeman doth confess, saying. By that that is contained in this Cup, is remembered the new Testament confirmed by the bleed of Christ: For this word cup he sayeth, that, that is contained in the Cup: For this word Is, he sayeth, is remembered, is represented or is sygnifyed. And although in others they condemn necessary & plain figures, yet they themselves be forced to imagine unnecessary & to to strange figures, first where the Tert sayeth: Hoc, meaning this bread, they will not have it so, but theyexpound it to be individium vagum, which is not any certain determined thing, but only one certain thing at large in generality: where the text doth say, Est is, they say transubstantiatur, transelementatur, is changed into the substance, the nature of the element is changed.  
These words take you, eat you, this is my body, they turn thus, this is my body, take you, eat you, by a figure called Husteron Proteron, which setteth that behind that should go before. He blessed sayeth the text, he transubstantiated, he changed the substance say they, he broke sayeth the text, the accidents, the forms or sheaves of bread say they. Do you, saith the text, sacrifice you, say they. This word (bread) hath a Quatermon of figures. first, because it was bread. Secondly, because the Infidel taketh it only to be bread. Thirdly, because the form and show of bread remaineth still. Fourthly, because the form or show of bread, doth nortish as perfectly, as though it were bread: Frangitur is broken saith the Text, frangebatur it was broken, or videtur frangi, seemeth to be broken say they. Now seemeth to be broken, is as much as is not broken. Then the word of the Text, Is, is broken, their word or exposition, Is, is not broken, and this is a to too strange kind of figure. For, Is broken, and is not broken imply a plain and full contradiction. Much like as the gloze expoundeth the Text, statuimus, etc. we do decree, enact, or determine. When the gloze hath made many expositions of this law, & none of them to the meaning of the law, well saith it, Statuimus. We do decree or determine, is as much to say, as ab●●gamu●, we do abrogate or disannul, which apposition unplyeth a plain and full contrariety. So they obscure & divine the plain words of this blessed sacrament, the heavenly food of our souls, & dasill our eyes with Individium vagum, transubstantiacon, transelementacon,▪ Concomitontia, pendula in aere, accidents without subjects. Quantum sine modo quanti, and such other chaff of their own.  
Stories do tell, that Lisander picked out a great sum of Gold out of the bottom of a bag, and sowed it up again cunningly. But Lisander his doings were spied by a Billet, that was left in the Bag. And the Billet that Christ hath left unto his church, that is his holy word, doth show the subtle seams of these crafty sophisters, which so subtly have picked christ his bag, that is the institution of his most blessed sacrament. And as the sacrament of the old law, had a spiritual & heavenly meaning, and not a literal, even so have ours: For they differ only in respects and not in substance.  
And to this purpose sayeth S. Augustine right well: Tune Christus venturus, 
Augustinus.  modo Christus venit, venturus et venit diversa verba sunt. Sed idem Christus. Then was Christ to come, now Christ is come. To be to come, and to be come, be Verbs of divers times, but the same Christ. The Jewish sacrifices or sacraments, did represent and signify to them the blood of Christ that should be shed for the forgiveness of our sins. And our sacrifices or sacraments do represent and signify unto us the blood of Christ that hath been shed for the forgiveness of our sins. And even as we be saved, and the gates of heaven opened unto us for that we certainly do believe that Christ died for us, even so were they saved, and the gates of Heaven opened unto them, for that they certainly believed that Christ should dye for them. So that the same faith carried them up into heaven, which now carrieth us, as the same Author doth plainly declare writing upon S. John. Videte side mavente signa variata. Mark how the same faith continuing the signs or sacraments be varied or become divers.  
In divers signs or Sacraments the same faith is, but most plainly in the 2, Tractat upon S. John, S. Augustine setteth forth this difference, showing that our sacraments be fewer, easier, more signifying, and of more majesty, than the Israeletica●, sed quod significata paria, but equal as touching things signified. Chrisostome doth set out the matter by this simillitude. A Painter sayeth he, that is to paint the story of some famous victory doth first draw the Line amentes of men, Horse, Cities, and Castles in obseure lines, and then he that would discern them must both know them perfectly, and view them earnestly. Secondly, he addeth to the colloures and due proportion to each, and then any that known them, shall discern them at the first sight. GOD is this Painter that painteth the Story of the famous victory of his dear son, which he had over the Devil, Death, Hell, and sin. The Sacrament of the Israelites be like unto the first draft. The Sacrament of the Christians, be like unto the second draft. The same Author compareth their sacraments to the light of a Candle, and ours to the brightness of the sun. Saint Paul compareth them to a child, and us to a full perfect man. So that Christ that is seen, or signified is all one, the séers or the thing signifying be divers. For the Jews saw Christ in the law, we in the gospel. The law is a dark shadow: the gospel is a perfect Image. The Jews see Christ in the sea, in the cloud, in the rock, in Manna, in the blood of Eoates and Calves. We see Christ in the sacrament of baptism, in the sacrament of his body and blood by himself ordained. The difference is this, they saw him somewhat darkly, we see him very plainly. They see the same light that we do, but not in like quantity, they saw the same Image that we do, but not with like colours and furniture. And if he would also then infer, that the sacramental bread by this reason were no better then common bread, I utterly deny that too. For they differ as much as heaven and earth, as the spirit and the body. For the common bread is earthly food: the sacramental bread heavenly food: the common bread hath force only to food the body: the sacramental bread hath force to feed both body and soul: and to unite and make them parts of Christ's mystical body. For by the faithful receipt of it, our bodies and souls be made clean by his body and soul, and there to spiritually joined. But yet even as old bread when it is set upon the table, is in substance the self same that it was, when it was taken hot out of the Oven, but in quality much differing, as the one time cold, stolen, and dry, at the other time, hot, new, and moist. Even so the sacramental bread in substance is the self same, when it is eaten of the faithful, that it was when the minister took it first into his hands, but yet in quality exceeding much differing, as at the one time earthly, and bodily, at the other time heavenly and spiritual.  
So that this matter doth consist chief in faith as our master doth tell in the ●●xt of S. John the Evangelist, to whom when the people had said, what shall we do, that we may work the works of God, Jesus answered, and said unto them, this is the work of god, that you believe in him whom he hath sent, and it is thus substantially concluded out of the words of our said master, out of the said sixte chapter, whosoever hath life everlasting, eateth the flesh of the son of man, and drinketh his blood, but he that believeth in Christ hath life everlasting, therefore he that believeth in Christ eateth the flesh of the son of man, and drinketh his blood, but than you will say, to what purpose is the sacrament? to very great.  
For man needs not only to be taught by the ear, but also by the eye, and the teaching by the eye is more effectual than by the ear, as the Poet well sayeth. 
Horatio.  Signius irritant animos dimossa per aures, quam que sunt oculis subiecta fidelibus.  
Such things do move the mind less which do enter in at the ear, than those which be laid down before the eye, as for example when Marcus Antonius moved the people of Room to revenge the murder of Caius ●u●ius Caesar: He did set forth the valiantness, wisdom, learning, liberality, and other good gifts of ●u●ius Caesar to the uttermost that he could, both in words and gesture, he stirred the people somewhat, but had not his purpose, than he plucked forth the shirt of Iu●ius Caesar all to be sprinkled with blood, and said the forth before the eyes of the people, which as soon as the people beheld with their eyes, they were inflamed by and by as it were with the sensible old love of their good Sovereign, and ran forthwith & fired the houses of the traitors, and killed them.  
Even so when the Preacher setteth forth the graces and mercies of God obtained to man, by renting of the blessed body, and shedding of the precious blood of the unspotted Lamb Christ Jesus, it moveth man much, but when the said Preacher doth pluck forth the shirt of Christ be sprinkled with blood, that is by breaking of bread showeth to the eye, how his body was broken, and by drinking of the Wine, how his blood was shed, it inflameth man as it were with the sensible old love of his grand Sovereign Christ Jesus. The like example is drawn out of the holy writ, when the Levites wife was killed by the wickedness of the Sabionittes, he the said Levite cut his wife into twelve pieces, & sent one piece to each Tribe of Israel with this message, that one might upon necessity be lodged in the City of Gabia, where his wife was not only most ungodly abused, but also cruelly murdered, which moved them somewhat, but when the messenger plucked forth the parts of the woman, and showed the head to one, the arm to an other, and so forth, all the people by & by were moved, as one to revenge that fact, even so, when the preacher telleth the people of the whipping & scourging of Christ, of the nailing to the Cross, of the piercing of his heart, of the sweeting & dropping of water & blood, it moveth man much, but when he showeth unto the eye in the wine as it were the drops of Christ's blood, it moveth man a thousand times more to the remembrance of his death and thankfulness: So that the Sacraments be both most necessary for instruction and also for use. For he that contemneth to be renewed by water and the holy ghost, contemneth eternal salvation, & he that contemneth to eat of the sacramental bread, and drink of the sacramental wine, contemneth to be partaker of the death & passion of Christ. For albeit the grace of God is not tied to these ordinances, yet because they were ordained of our saviour for the comfort and instruction of his people, and to move them to be thankful for the great benefits, which they have received from God in christ, to despise the same, is to despise God, and to run and to get eternal damnation, and yet to bind God to the outward elements and rites, is mere superstition.  
And that this is not my doctrine, but the ancient fathers. I shall show briefly and plainly, by the most famous of them.  
Origin which lived above xii. hundred years ago, writing upon the xu chapter of saint Matthew, saith thus: it is not the material substance of bread, but the word which is spoken over it, that is profitable to the man that eateth it worthily. And this I mean of the Typical and simb●●icall body of Christ. Origin ascribeth all grace to the force of the word, the worthiness of the Receiver, nameth the material substance of bread, and calleth it the Typical, that is figurative, and simbolical, that is sacramental body.  
Before the bread sayeth Chrisostome 
Chrisost.  to Cesarius the Monk, be hallowed, we call it bread, but after the grace of God hath sanctified it by the means of the Minister, it is delivered new from the name of bread, and esteemed worth to be called the body of Christ, although the nature of bread remaineth still.  
Theodoreto in his first dialogue writing 
Theodoretus.  against Vtiches saith thus, he that calleth his natural body Corn & bread and nameth himself a vine tree, even he the same hath honoured the sacramental signs, with the names of his body & blood, not changing in deed the nature itself, but adding grace unto the nature.  
Theodorete doth say, that Christ did 
Theodoretus.  not in deed change the nature of bread and wine, but added grace unto the nature, by virtue whereof they received force to feed the souls of the faithful receivers, which natural bread and wine cannot do.  
Augustine upon the 89. Psalm, speaking 
August.  in the name of our Lord and Saviour to his Disciples, and reciting and expounding the words of the institution of this blessed sacrament, saith thus. It is not this body that you do see, that you shall eat, nor the blood that the soldiers shall shed, that shall crucify me, that you shall drink, but I do commend unto you a mystery, which spiritually understood, shall give you life. Saint Augustine doth say that they did not eat of his natural body, for that was seen 
August.  of them, nor drink his natural blood, for that was shed of the soldiers. And he addeth further, to refute the bald gloss of the Schoolmen, that that is a mystery, and is to be understood spiritually, not really or corporally. And although he take away the literal sense, and corporal partaking, yet doth he not take away the heavenly blessing and grace. For he addeth, which spiritually understood giveth life.  
So that, that is 'splain slander, that many do urge against those, that deny the real and corporal presence, & make an heavenly spiritual food, that they make nothing of this blessed sacrament. For saint Augustine teacheth to understand the words spiritually, and yet affirmeth that spiritually understood, they give life. The fire simply and naturally is adustines, that is, hath force to burn, to the stone called Amanthos, to the Vermin called Salamandra, it is not adustie, nor doth burn them. Even so the sacramental bread and drink be simply and properly spiritual, but after a sort, and by accident, that is unto the unworthy receiver, it is not spiritual, nor the body and blood of Christ. And the S. Augustine doth teach us, saying: 
August.  That judas did eat spiritual bread, and he did eat the Lord his bread, but it was not to him spiritual, it was not to him the Lord. Some also say, we do make nothing of this most blessed sacrament. Let any indifferent person consider who doth more. They ascribe and bind all the graces of the sacrifice, to the intention of the sacrificer. For Gabriel biel doth say, that it belongeth to the 
jabriel Biel.  priest to determine and limit the force, virtue and grace of this sacrifice, that it may be bestowed upon such, and such néeding it, as a reward to be given. And Summa Angelica in the Mass. The Mass, sayeth he, is available unto them unto whom it pleaseth the Priest in his intention to apply it. We know, teach, believe and confess in and by the faithful receipt of this blessed sacrament, that Christ his body is rend for our sins, and that by his wounds we were all made whole, that Christ in his body carried our sins upon the tree, and by the oblation thereof once made upon the Cross, hath sanctified us for ever, and hath purchased for us everlasting redemption, and that there is none other name or sacrifice under heaven, whereby we can be saved, but only by the name of Jesus christ. That these things aught to make the heart to tremble. For that therein is laid forth the mystery that was hid from worlds and generations, the horror of sin, the death of the son of God, that he took our heaviness, and bore our sorrows, and was wounded for our offences, and was rend and tormented for our wickedness, that he was carried like an innocent Lamb unto the slaughter, that he cried unto his Father: O God, my God, why hast thou for saken me? There we call to remembrance the shame of the Cross, the darckning of the air, the shaking of the earth, the renting of the vale, the cleaning of the rocks, the opening of the graves, how Christ came to his passion, how he was wounded in the side, how blood and water issued and streamed from his wound. They think it enough to bow the knees of the body, to stretch forth the hands of the body, to lift up the eyes of the body, and to look upon the sacramental bread, and the sacramental Cup, and that they think might serve once a year. We teach quarterly, monthly, weekly, daily, to bow the knees of the body, and the knees of the seule, to stretch forth the hands of the body, and the hands of the soul, to lift up the eyes of the body, and the eyes of the soul, and by forth the mouth of the soul to feed of the blessed & glorious body of our Lord & saviour christ Jesus.  
They teach that in it, they do eat the natural body of Christ, and drink the natural blood of Christ naturally and sensibly. But by this spiritual, faithful and heavenly receipt of the blessed sacrament we say, teach and believe, that we receive though not naturally and corporally, yet spiritually, truly and effectually our Lord and saviour Christ Jesus the true and natural son of God, consubstantial and coequal with the Father in all points, and that he is made unto us the fullness of all grace and truth. The Lamb of God that taketh away our sins, the ladder & gate of heaven, the advanced Serpent that heals our poisoned souls, the son of God that reconsileth us to the father, the bread of life, the light of the world, the door, the way, the truth, the life, & to be brief a full and perfect health, wisdom, righteousness, redemption, satisfaction, and salvation.  
They think they do much advance she omnipotent power of God, & greatly exercise their faith, for that they teach and believe that the substance of the bread is changed into the substance of the body of Christ, and the substance of wine into the substance of the blood of Christ naturally, corporally, and really. We know that we do a great deal more advance the omnipotent power of God, and more mightily exercise our faith, and further carry ourselves from sense and reason in believing the invistble, but most marvelous graces & blessings that God hath granted and appointed to this most blessed sacrament: For we believe, that we spiritually, heavenly, truly and effectually eat the flesh of Christ, and drink his blood: Devil in Christ, and Christ in us, be one with Christ, and Christ with us, that our sinful bodies be made clean by his body, and our souls washed thorough his most precious blood, that we be assured of the forgiveness of our sins, and all other benefits of the death and passion of Jesus Christ, that we be filled with heavenly grace, and benediction, that we be assured of God his favour, and goodness toward us, that we be lively members incorporated in the mystical body of Christ Jesus, and be beyres thorough hope of his everlasting kingdom.  
The Lord Jesus for his mercy sake grant unto us his heavenly grace, that we may abandon sense, reason, and our own fancies, and so by faith build upon the rock of his word and institution, that we may be partakers of the fruits and joys purchased by his death, and given, granted, sealed, delivered, and possessed of the Christian heart, by the true and faithful receipt of that most holy and blessed Sacrament.   
FINIS.