A BOOK OF BERTRAM THE Priest, Concerning the Body and Blood of Christ, Written in Latin to Charles the Great, being Emperor, above eight hundred years ago.  
Translated and imprinted in the English Tongue. A nno Dnj. 1549.  
And now the third time published for the profit of the Reader. 1623.  
LONDON Printed by john Dawson. 1623.   

TO MY MUCH HONOURED FRIEND, S R WALTER PIE, Knight, the KING'S Ma.tie Attorney of the Court of Wards and Liveries.  
SIR;  
I Have nothing of my own worthy of your love; but behold a great Work of another Mans in this little Volume, I Dedicate unto you. It was presented to a great Emperor, Charles the Great, and by him it was approved as heir general to the ancient Fathers: The Author is now after 800. years questioned for his birthright, and the polemical Writers of this Age are not as yet agreed whether he spurious or legitimate. I hope the Preface following (his very enemies being judges) will free him from that imputation. His revenue is the doctrine of the blessed Sacrament, ancient and hereditary: His tenure is in Capite of the Lord Paramount. My suit is an Information may be exhibited against his accusers, and if you see no just cause whereof they do accuse him, let your wont justice decree him for the right heir; if otherwise, let him stand or fall according to your Wisdom, and his own worth, and in doing him this right, you shall oblige me with the rest of your favours faithfully to love you and yours.  
HUMPHREY LIND.   

The Preface to the READER.  
THE great contention that was betwixt the two Women, 
1 Kings Chap. 3.  who should be the Mother of the living child, was by Solomon easily decided, and the living child by his wisdom was restored to the right Mother. If Truth & Peace had joined hands with Rome and us, Wisdom herself would have justified her children, and our Adversaries would have resolved this question (which without all question is to be resolved) that Bertram was the true Author of this fruitful issue, and his Doctrine was the Tenet of the ancient Fathers and the Church his Mother.  
But such is the condition of the Church of Rome, that although the true son may as easily be known by his voice as jacob was from Esau; yet the Mother that bred this child would make him an Esau, and supplant him of his birthright; the womb that brought him forth disclaims his Doctrine, the Church that gave him suck out of her two Breasts, the two Testaments, denies him entertainment: and yet behold the Mother of the child, and this Author's Mother do sympathise: The Mother of the child although she were a strumpet, yet would she by no means suffer her son to be divided, nor accept of a dead child, although it was presented to her as her own. This Author's Mother (although at that time of his birth she had lost much of her wont modesty) yet would she not agree, to have her blessed body of the Sacrament to be divided and given by the halves, yea, although what was offered her, Christ told her it was her body; yet by no means would she allow of the dead Letter which killeth, but of the quickening Spirit which giveth life.  
Here we see the Church of Rome is ancient, not her errors. We acknowledge she was a Mother Church, and had sometimes Kings for Nursing Fathers, and Queens for Nursing Mothers: yea, behold this man Bertram, had a King, a great King, Charlemagne the Great, to his Nursing Father, and the Romish Church, sometimes the fairest amongst women, gave him milk out of her sacred Breasts, as a Nursing Mother.  
If there be any remembrance left to Parents for their children's merit. Mother, behold thy Son.] If there be any means left for children to relieve their blind and decayed Parents. Son, behold thy Mother.] Such is our charity to the bondwoman & her children, that we pity them, we pray for them, yea, in this Subject of the real presence; We hearty wish, that men had not studied so much to be open where the Scripture is silent, and that curious wits had not been wise above sobriety, to have searched into the ways of the Lord, which are past finding out. 
B: Andrew's against Bellar. cap. 1.  That which Durandus is reported to have said, doth not dislike us; We hear the Word, we perceive the sound, we know not the manner, we believe the Presence, we believe (I say) the Presence as well as they, concerning the manner of the Presence, we do not unadvisedly define, nay more, we do not scrupulously inquire: no more than we do in Baptism, how the blood of Christ cleanseth us, no more than we do in the Incarnation of Christ, how the divine nature is united to the humane, we reckon it amongst the mysteries, and indeed the Eucharist is a mystery, the remainders whereof should be consumed with fire, that is, (as the Fathers do elegantly understand it) which should be adored by faith, not debated by reason.  
But to come to the Author and his Authority. Behold, after 800. year's silence in the grave, there is risen this Champion, to confute this new borne Brat Transubstantiation. All the credit that I have, or am like to have in the Church of God, I will engage it upon the worth of this little Tract. A work not poured forth upon Adventures, but composed with mature deliberation, being required thereunto by Charles the Emperor, (neither was it likely, that so great an Eagle as Charlemagne would consult with flies) in whom it was hard to say whether Learning or Magnificence had the upperhand: and for these later times, let the judgement of that famous Bishop and Martyr, Dr Ridley inform us, of whom I may truly say what jerom did of Nepotian (Pectus suum Bibliothecam fecerat Christi, 
jerom ad Paulinum.  nec doleat Ecclesia quod talem amiserit, sed gaudeat quod talem habuerit,) who publicly honoured this Treatise in his Disputations at Oxford, and privately bequeathed it as a Legacy to Dr Brooks, affirming it to be the first means of his conversion, and reducement from the common error of the Roman Church.  
But behold the Authority of this Man, and the dexterity of his subject, is so great an eyesore to our Adversaries, that they cannot with any patience reflect upon him: Here shall you see Ephraim against Manasses, and Manasses against Ephraim, but both against juda; here you shall see jurors and judges reconciled, as Pilot and Herod, but both against Bertram: Will you have him brought as Paul was before the Council, & set before them; Behold the Man. The judge doth hearken, the Councillors be silent, the Crier biddeth peace, all the people are attentive to know the cause whereof they would accuse him.  
Bellarmine the Foreman of the Inquest, he saith, 
Bellarm: de script: Ecclesiast. Tom. 7. fol. 121.  That Bertram the Priest lived above 800. years since, and was the first that brought in question the Real presence, but saith he, Paschasius Ratbertus, an Abbot wrote fully and freely of that subject against him. So then we see him here confessed for the Author, but opposed for his Doctrine, if Bellarmine have spoken the truth, bear witness with him of the truth. Only let me tell you, I have read that whole Tract of Paschasius, Printed by them, and there I find he writes of the Real presence, he mentioneth two Sacraments, and maintains the communion in both kinds, but of Bertram in his whole Treaty ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem, he makes not so much as mention of him: and this mine eyes have witnessed the Truth against the Foreman.  

In his Treatise of 3. Convers. part. 2. cap. 10.  The second is F: Parsons:] Bertram (saith he) was wholly of the Roman Religion, and so lived and so died above eight hundred years ago, though after his death some of Berengarius followers, did forge a little Pamplet in his name against the Real presence of Christ's body, as favouring the Berengarian Heresy: Here than we have the man confessed but not this Doctrine: I wonder these two Elders living so near together in Rome, were so fare asunder in opinion; Surely they agree like the two Elders against Susanna, both joined together to accuse the Innocent, & both out of their own mouths must receive the like judgement.  
The third] About the year 806. 
Lib: consens: omnium atat: de verit: Chi: in Euchar: centen: 9  Delirarecoepit Bertramus (saith Garetius). This man acknowledgeth Bertram for the Author, but condemns him for an old Dotard.  
The fourth:] Langdailius, 
Langd: lib. 3 Cath: confut:  He affirmeth, That though in some things he transgressed the form of words, yet he holds correspondency with the Catholic Roman Doctrine.  
By this man's saying, I see no cause why Bertram deserved a Writ to privilege his dotage.  

De visib. Monarch. Eccles. lib. 7. An. 816. etc.  The fifth:] Sanders he saith, That under the name of Bertram, there is a Book extant of the Eucharist, which is said to have been lately written, or devised by some of Berengarius followers, for that there was no such Doctrine then read, or known in that time of his living.  

In his Treatise of the Sacram: cap. 1 fol. 23  The sixth:] Reynolds the Priest saith, toward 800 years after Christ, one Bertram, and a little before him one Scotus wrote darkly of the truth of this Sacrament, but whatsoever the private opinion of Bertram was, his public speeches and writings sounded so ill in the ears of the Catholics of that age, that Paschasius an Abbot made a very learned Book in refutation of him. These two hold together like a rope of Sand, the one saith, Bertram did write but obscurely, the other saith, It was not Bertram, but some obscure Authors; the one saith, there was no such doctrine published in that age, the other saith, that Scotus at that time wrote darkly, as Bertram did on the Sacrament.  
The seventh, and eight: 
Posseu: prefis add Lect: tom. 1. apparat. sixth: Sen. prafat. in Bibl. ] Oecolampadius, under the name of Bertram wrote this book to Charles the Great, saith Possevinus and Sixtus Senensis.  
The ninth: 
Greg: lib. 1. de praf. Chi: in Euch. c. 2. ] The Work is spurious, and tainted with the Leven of Berengarius heresy, saith Gregory de Valentia. These also might well agree, if they could reconcile the times and their different opinions: for Berengarius lived about six hundred years ago, and Oecolampadius about a hundred. But if either Berengarius followers, or Oecolampadius himself wrote this Tract of bertram's, it must needs be that Paschafius Ratbertus, who wrote against this Treatise 800. years ago (as Bellarmine & Reynolds do affirm) did write by the Spirit of Prophecy against Berengarius followers, & Oecolampadius long before they were borne.  

In his Parliament of Christ. Sacr. in the Prologue.  The tenth:] Dr Heskius saith, that Bertram in the time of Charles, wrote of the Sacrament suspiciously, and yet in such sort, as no man could be certain, what he assuredly meant.  

De Adorni: Euchar: cap. 19  The eleventh:] Espencaeus saith, That Bertram wrote a Book to Charles the Emperor, of the Sacrament; yet in the judgement of those that favour his error, he doth entangle both his cause and the mind of the Reader, and although he citeth many of the ancient Fathers, yet one while he seemeth a Catholic, another while of another opinion. These two are ne'er to reconciliation, for they both agree upon the certainty of the Author, but condemn the uncertainty of his doctrine.  
The twelfth:] Trithenius, 
Tritenius de Bertr:  a man without exception, he saith, That Bertram the Priest was exceedingly skilful in the holy Scriptures, he was sharp in wit, famous in speech, neither was he less notable in life then in learning; he wrote many famous and excellent works unto Charles the Great, the brother of Lotharius the Emperor; he wrote a praiseworthy Book, (to wit) one Book concerning the Body and Blood of the Lord; he flourished in the days of Lotharius the Emperor, about the year of Christ 840.  
You have heard the great Enquest, what they can say against this Author. Yet all this while the Trumpet hath given an uncertain sound. Some (you see) denies the man as a singular Novelist, others acknowledge the Author, but affirm this Work to be suppositious, others say he held the catholic opinion in the main, but squared in the form of speaking, so that hitherto you see the jurors are not agreed among themselves, and therefore they cannot give up their Verdict against him: Only this last witness doth best resolve all the former doubts, he showeth, that Bertram was no dotard, he shows it could not be written by Berengarius, or his followers, for he lived & wrote this Work to Charles 200. years before his time, he shows he was not spurious but the true Author, and by this his testimony doth clearly exclude Oecolampadius for the Author, whose writings were not extant when Tritemius made his Catalogue of this and other Authors.  
Certainly, if these men had been sworn to the Truth as well as to the Church, the Foreman of the Inquest, and the last, would have reconciled all the rest.  
You have heard (Gentle Reader) the Pope's tenants, his sworn servants, our sworn enemies, their best witnesses, bertram's worst accusers, bound by oath to maintain the Papacy, divided amongst themselves. Now listen and hear their sovereign judges give sentence, and according to their agreement, let him stand or fall in your judgement: And first let their Lord chief justice, Pope Clement the eight be heard; for, as he cannot err, so he may not be contradicted. 
Ant. Posseu: Appar: Pag. 230. Tom. 1.  Let not Bertram be read (saith he) but with leave of the Apostolic Sea, and with this condition, that the Reader my confute the heretics by the errors of that book. The next are the Roman Inquisitors, 
Ind: libr. prohibited Anno 1559 & Trident:  and the Trent Fathers; these also have decreed him to be included in the number of Authors prohibited. So than you have two principal judges, a Pope & a late Council condemning him, and yet this may be thought a strange thing, that without a legal proceeding, without trial of the party, without hearing him, or his Advocate speak for him, to adjudge him? Is it worse with the Church of Rome at this day, than it was with Heathen Rome in the time of Caesar? Behold what Festus the Governor answereth Paul's accusers in the like case: 
Acts 25. vers. 16.  It is not the manner of the Romans to deliver any man to dye before that he which is accused have the accuser's face to face, and to have licence to answer for himself concerning the crime laid against him. If Bertram had been arraigned and condemned when he was living; if his accusers had been brought face to face before the Emperor, there might have been some pretence, some Plea, some Record against him; but after seven hundred year's continuance to give sentence, and to sit in condemnation against him as Plaintiff, Witness and judge that is neither allowable in Church nor State.  
Well, what will Bertram do in this case? Surely, he will appeal (as Paul did to Caesar:) but to whom? Not to one man alone, but to a multitude: not to an ignorant multitude, but to a learned; to a University, not on our side (for they would be partial) but on theirs, the famous University of Douai in France, there he was a free denizen, bred and borne, and his request is to be tried by his Country. Since therefore he hath appealed to the learned men of Douai, to Douai let him go. Now I pray what will these judges do? They hear the Pope's sentence, the Counsels decree, the Inquisitors severe judgement, they weigh soberly his accusers reasons, they examine diligently the Author himself, and finding the former doom too heavy for so slight errors committed by him, they repeal the sentence, and upon more mature deliberation had of the Author, and his Doctrine, with the consent of Philip the second, and the Duke of Alba to all the Romish Catholics in his behalf sendeth this Greeting.  

Ind. Expurg. Belgic: p. 5. edit. Antw. An. 1571.  Although we care not greatly for this Book of bertram's, whether it be extant or no, yet because it is often printed, and read of many, and the Heretics know by a Catalogue of forbidden books, that he was a Catholic Priest, and dear unto Charles the Great, and because we Comment upon other Writers of the same age, and extenuate their errors oftentimes by a favourable construction of them, by the same reason we may allow Bertram, and acknowledge him, for there is nothing worthy of reprehension in him, setting aside a little obscurity in his style, and his ignorance in using some dark words and sentences, which with marginal notes affixed, may manifest the true sense and meaning of the Author.  
Here then is his last definitive sentence pronounced; they allow the Author, and they allow the work, so that a right construction be joined to his right meaning, and that no misprision may happen to the parties on both sides, the judges in the particulars have delivered their Observations. (Viz.) di) where he says, 
Lege in judia Expurgat: Belgic. edit. An. 1571. Visibiliter. (1.) Invisibiliter. Substantia. (1) Accidens.  (folio 1137.) visibly; that is to be read and understood, say they, Invisibly: and where he says (infrà) versu 36) the Substance of the creature which was before consecration, remaineth after consecration, by the substance is meant (say they) the Accidents do remain. Thus our Adversaries have a free dispensation to read him with these and the like conditions expressed. It is freely granted, let it be freely accepted. Now if I should question, how it were possible that the substance of bread should be annihilated, and the accidents remain without a Substance, it were no disparagement for me not to understand it, for I doubt not, 
Ind. Expurg. Belg: Antw. An. 1571.  saith the Index Expurgatorius, but Bertram in those times was ignorant, how the accidents could exactly subsist, without any substance, which this later age hath most subtly and truly found out; 
De Transub: lib. 2. cap. 7. Breve et simplex & sive ullo incommodo responsum.  Neither is it to be marvelled, saith Gregory de Valentia, that some ancients have both thought and writ less considerately concerning Transubstantiation, and this is an answer (saith he) brief and simple, and no way inconvenient. The reason (as I conceive) is given by another of their side. The Doctors of these latter times have attained more understanding in some things than the ancient Fathers, 
Dominic. Bannes. 22. pag. 58. etc.  for they are like children (say they) standing on the shoulders of Giants, who being lifted up by the tallness of the Giants, no marvel if they see further than they themselves.  
It is true indeed, that this doctrine in bertram's time had not that full stream and general currant as it had in the ancient Father's time before it, as it appears in his Preface to Charles the Great.  
Neither was this Doctrine broached by a Novelist, for then the Emperor would have condemned it, or at leastwise have confuted him, neither did he alone in this time hold this doctrine, for Scotus about that time wrote a Book of the same subject. 

Alcui: lib. de divinis office Beda lib. 2. de Tabernac. cap. 2.  
Carol. Magnas in Epist. ad Alcuinun lib. 2. de office pa. 100 Edit. Coloniensi.   Alcuinus, Tutor unto the Emperor, Venerable Bede, & Charles the Emperor himself, did all savour one thing, and speak one thing at the same time with the same Author. Neither did he in this opinion lean to his own wit, but did pursue and tread in the footsteps of the holy and ancient Fathers. Such was his answer to the Emperor, and such will his Doctrine manifest itself unto the Reader. Neither could this Doctrine be heretical, 
Petigian: in 4. Sentent. d. 10. 9 1. art. 1. pag. 353.  for saith Petigian for a thousand years after Christ and more, there was no Heresy in the Church concerning the Real presence, as it appears (saith he) both by sacred Counsels, and doctrine of the Fathers.  
Besides, if this Author had been single in his opinion, as he was singular, how comes it to pass, that in these times he is so much opposed, and in former ages, he was not confuted? To question the Writers, to obscure the Authors, to mutilate their Books, argues a distrust of the truth and goodness of the cause, and as Arnobius sometimes answered the Gentiles. To intercept our Writings, 
Arnib: adversus Gentil. lib. 3.  and to drown our Authors, it makes no defence for your Gods, but rather it argues your fear lest the Truth should appear.  
Besides, how comes it to pass, that there is such difference of opinions concerning this man? how is it that their kingdom is so much divided against itself, that they cannot by any glue of Concord (as Cyprian speaketh) nor bond of unity be conjoined? 
Cyp: lib. 3. Epist. 13.  Some hold of Paul, some of Apollo's, some allow the Book, others deny the Author: Is the Work man and the Work divided? Is the Author of the Book commended, & the Book itself condemned? Is this the wisdom and policy of the Church, to cry some one thing, some another, like the common Craftsmen for their great Diana of the Ephesians? These things were much to be wondered at, especially by one that wants perhaps the leisure, perhaps the knowledge, to search into these doubtful disputes, but that the ingenuous confession of Erasmus will satisfy a further jnquisition. It is plainly found (saith he) that many things in Luther's Books are condemned for heretical, which in the Books of Bernard and Austen are read for holy and Orthodox. Agreeable to that saying of Maldonats, 
Maldon: Comment. in joh. 6.  expounding a place of Scripture: Although I have no other Author (saith he) for my exposition, yet I allow it rather than that of Austin's and others, (though it be most probable) because this of mine crosseth more the sense of the Calvinists.  
Thus then to end with the Church of Rome (with whom I began: 
Isid. Pleusit. lib. 3. epist. 408. ) She is like a Woman fallen from her ancient happiness, and retaining only some signs thereof: she hath the Sheaths and Caskets where the Ornaments lay, but the goods themselves she is spoilt off. Hence it is that we are departed from their Church, as Moses sometimes departed out of Egypt, or as S. Austen from the Manichees: 
Chrysost. in Math. Homil. 49.  We have departed from them in body, they first departed from us in mind: we from them by place, they from us by faith: we have left with them the foundations of the walls; they have left with us the foundations of the Scriptures: We are departed from them in the sight of man; they are departed from us in the judgement of GOD. And as concerning this Author which I here present unto you, 
jerom: Epist. 126. ad Euagr:  I will say, as S. jerom answered Euagrius, who desiring his opinion concerning Melchisedec, whether he were the holy Ghost; S. jerom, when he had showed him the judgement of the ancient Fathers, of whom some thought Melchisedec a Man, some an Angel: You have (saith he) what I have heard, what I have read touching Melchisedec, to bring forth the witnesses it was my part, let it be yours to judge of the credit of the witnesses.  
Behold (Gentle Reader) the Workman and the Work: I have cited the opinions of the Modern Writers, and of the best concerning this Author, it is your part to judge of the credit of them: it was my part to summon their appearance for the trial of the party, it is your part to judge of the sufficiency of their proof, & their good agreement amongst themselves. You have the Author above 800. year's continuance, you have his doctrine above 1500. years: if his proof make it not good, we will disclaim both the Author, and his Doctrine.  
If such a light did so shine when the Church was so much darkened and obscured with the mists of Ignorance, pity it were but this Lamp should receive a new Light (by reprinting of him) which the Iniquity of the times hath almost extinguished.  
Briefly, all that I can say of the Author, is this; That which Vincentius Lyrinensis spoke of Tertullian, may very fitly be attributed to him; His words are senses, his senses victories: and as concerning the Work, and the exquisite performance thereof, I will say in two words: Exegit Monumentum: It may stand, (and long may it stand a Monument to after Ages) that he may be justified in his sayings, and clear when he is judged.  
H. L.   

¶ Bertram the Priest, his Preface, concerning the body and blood of the LORD, written to Charles the great, being Emperor.  
I Am commanded by you (famous Prince) to declare unto your Highness, What judgement I am of, concerning the mystery of the Body and Blood of Christ. Certain it is, that as this commandment, doth well beseem your magnifical and Princely estate: so is it a most hard thing to be performed by my poor and small power. For what is more meet for your Kingly Providence and government, than in respect of yourself to be universally wise, concerning his holy mysteries, who hath vouchsafed you worthy of the Kingly seat: and in respect of your Subjects, not to suffer them to think diverse things, concerning the body and blood of Christ, in which, doubtless, consisteth the whole sum of Christian Redemption? For while some of the faithful affirm, that the mystery or Sacrament of the body and blood of Christ (which is daily celebrated and administered in the Church) is done under no figure, and under no cover at all, but performed under the naked manifestation & show of the truth itself: and again, while other some testify, that these things are contained under the figure of the mystery, and that it is one thing which appeareth to our bodily senses, and another thing that our faith looketh upon, it plainly appeareth that there is no small diversity and difference amongst them. And whereas the Apostle writeth unto the faithful people, That all of them should savour one thing, 
1 Cor. 1.10.  and speak one thing, and that no schism should appear amongst them, we must needs say, that they are by no small schism divided, and rend asunder, who not thinking the self same things do speak diversely of the mystery of the body and blood of Christ. Wherefore your Kingly Majesty and Highness being provoked no doubt with the zeal of Religion (though perhaps not quietly and indifferently considering of these things) and desiring also, that all men should (according to the Apostles Commandment) think and speak one thing doth diligently search for the mystery and secret of truth, that so you may call back such thereunto, as have wandered and strayed. Whereupon also it cometh to pass, that you disdain not, to demand and ask the truth of this matter, even of very poor and base men, persuading yourself, that the mystery of so great a secret, cannot be known, but by inspiration and revelation from God, who having no respect of persons, showeth forth the light of his truth, by whomsoever he himself hath chosen to so great a matter. Now, as it is very pleasant for me poor man, to obey your Commandment: so I confess it is a very hard matter for me, to dispute and reason of a matter so fare estranged from man's understanding and senses, and into which a man cannot pierce or enter, but by the instruction and teaching of the holy Spirit. Wherefore, I being at this present subject, to your Highness' commandment, and yet trusting and cleaving to the aid and assistance of him of whom we will speak, will assay by what words I can to open my judgement concerning this matter, not leaning in the treaty thereof to mine own wit, but pursuing and treading in the footsteps of the holy and ancient Fathers.   

HERE BEGINneth the Book of Bertram the Priest, touching the body and blood of the Lord: which he wrote to Charles the Great, being Emperor.  
YOur Highness' Excellency demandeth, 
1 Two questions.  whether that the body and blood of Christ, which in the Church is received by the mouth of the faithful, be done in a mystery, or in truth and verity? that is to say, whether it contain some secret thing, which is evident to the eyes of faith only: or whether, without the veil or coverture of any mystery, the bodily sight, do outwardly behold that, which the sight of the mind doth inwardly look upon, so that whatsoever is done appeareth manifestly or no? And this is the first question. The other is whether it be that very body, that was borne of the Virgin Mary, that suffered, that died, that was buried, and that rising again, & ascending up into heaven, sitteth now on the right hand of the Father or no?  
Now let us look into the first of these two questions: and lest we be letted with ambiguity and doubtfulness, let us define what a figure is, and what the truth is, that so beholding and perceiving some certainty, we may know, whither we ought to defer the course of our reasoning.  
A figure is a certain shadow, by certain veils & covertures as it were, that is to say, darkly declaring the thing, which it intendeth to manifest: as for example, when we mind to speak of God's Word, we call it bread: so in the Lord's Prayer we desire to have daily bread, given us. Also when Christ in the Gospel speaketh, 
Mat. 6.11  saying: I am the living bread which came down from heaven. Likewise, 
joh. 6.51.  when he calleth himself a Vine, and his Disciples branches, saying, I am the true Vine, 
joh. 15.1.5  and ye are the branches. For all these sayings, seem to speak one thing, and yet mean another thing.  
As for that which we call verity, or truth, it is the declaration of a manifest and plain matter, which is not covered with any show of shadows, but insinuated and delivered, with pure and open (or to speak more plainly) with natural significations: as when it is said, That Christ being borne of a Virgin, suffered death, was crucified, 
Mat. 1.25 1 Pet. 3.18 1 Cor. 2.2 joh. 19.40 etc.  dead and buried. Hear verily is nothing shadowed, with figures overcovering the same, but the truth of the things declared, by the significations of natural words or speeches: neither may we here understand any other thing, than that which is spoken and expressed. But it is not so in the former sentences, for neither is Christ the bread, substantiallly, neither is Christ a Vine substantially, neither are the Apostles branches substantially: wherefore in these latter speeches there is a figure, and in those former, the truth (that is to say, a naked and open signification) is declared, by narration or plain speech. Now let us return to those things (that is, to the body and blood of Christ) for whose these points have been propounded and uttered. Truly if that great mystery be celebrated and done under no mystery at all, than it is not rightly called a mystery, because that cannot be called a mystery, or secret, wherein there is no hidden thing, and wherein there is no matter removed from our bodily senses, and wherein there is nothing covered, with some veil or coverture. But that bread, which by the Ministry of the Priest, is now become the body of Christ, doth show one thing outwardly to man's senses, and soundeth another thing inwardly to the minds of the faithful: Outwardly indeed the form of bread, which it had before, is set out, the colour thereof is showed, and the savour thereof received and tasted. But inwardly a thing fare differing, yea and much more precious, and excellently is showed and set forth, and I say, it is much more precious and excellent, because it is heavenly, and because it is divine: I meaning hereby that Christ's body is manifested, which is either seen, or received, or eaten, not with the senses & faculties, or power of the flesh, but with the eye and sight of a faithful or believing mind. The wine also which by the Priest through consecration, is become the Sacrament of Christ's blood, setteth forth one thing outwardly, and containeth an other thing inwardly. For what other thing is superficially and outwardly locked up, than the substance of wine? Taste it, and it savoureth and smacketh wine: smell it, and it smelleth wine: look upon it, and thou mayst behold the colour of wine. But if a man do consider it inwardly, than it being, not the liquor of wine, but the liquor of Christ blood, so savoreth to the believers minds while it is tasted, and is so acknowledged while it is beheld, and is so proved to be, whilst it is smelled.  
It is manifest that these things are so, seeing no man can deny them to be true, because the Bread and the Wine is figuratively Christ's body & blood. For outwardly and according to that which is seen, neither is any kind or show of flesh known to be in that Bread, nor any drop of blood shown forth in the Wine, and yet for all that, after the mystical consecration, the Bread is no more called Bread, nor the Wine Wine, but both of them together are called the body and blood of Christ. For if (according to some men's minds) nothing were in this matter taken figuratively, but the whole were considered and looked upon in verity or truth, then should faith work nothing at all therein; because that no spiritual thing should be performed, but look whatsoever the thing itself were, even that wholly should be taken, according to the body, and a man's fleshly understanding. 
Heb. 11.1.  And seeing that faith (as the Apostle saith) is the argument and evidence of such things as appear not, that is to say, not of such substances as are seen, but of such as are not seen, we shall then in this action receive nothing according to faith, because that we discern and judge of all that is in it, according to our bodily senses. And what I pray you can be more absurd then to take Bread to be flesh, and to affirm, that Wine is blood? And a mystery that cannot be, in which there is no secret or hidden thing contained. And how can it be said, to be Christ's body and blood, in which it is not known, that there is any change made?  
Now every alteration and change, 
He proveth by three sorts of change, that there is no change made in the elements of the Supper.  is either made from that thing which actually it is not, into that which actually it is: or else when it is changed from that which it is, into that, which it is not: or from that which it is, to wit, in respect of quality, to that which it is, in respect of quality, though changed perhaps into another quality. But in this Sacrament, if only the truth be considered in simplicity and plainness, and not another thing believed, than that which is beheld, no change can be known to be made. For neither hath it passed from that which it was not, 
The first kind of change.  into somewhat that is, as such a passage and change is many times made in growing things: for whereas they were not before, they to the end they might be passed, from not being, to that which is to be, or to being. But this passage, or change falleth not out here, because that the Bread and Wine, were, before they passed into the Sacrament of the body and blood of Christ. 
The second kind of change.  Neither yet can there be here, that passage or change, which is made from that which it is, to that which it is not, which change falleth out in things that through defect suffer a decay or fall. For whatsoever doth decay, was first and had it being, because that thing can not suffer a decay or destruction, which never was. And yet, neither can this passage or change be known to be made in this matter, because that according to truth, that very kind or shape of creature which is before, is known still to remain. Moreover, 
The third kind of change.  that change which is made, from that which is, to that which is, which change appeareth specially in things, that suffer diversity and variety of qualities, as for example, when that which was black is turned into white, neither can that change I say be known to be made here: for nothing can be here found to be changed, either in touching, or in taste, or in colour, or in favour. Therefore if nothing be changed herein, it is not then any other thing than what it was before. But it is another thing, for the Bread is become Christ's body, and the wine his blood, for so he himself saith: Take ye, 
Math. 26.26. etc.  and eat ye, This is my body: and speaking of the Cup, he saith likewise: This is the blood of the new Testament, which shall be shed for you.  
Therefore they, that in this question, will take nothing figuratively, but will have the whole to consist in the simplicity, and plainness of truth, must be demanded, how, and in what respect this change is made, so that now they be no more that, which they were before, to wit, Bread and Wine, but are the body & blood of Christ? For according to the kind and show of the creature, and the outward form of visible things, both of these, that is, the Bread & the Wine, have nothing at all changed in them: and if they suffer no change at all, then are they no other thing, but that which they were before.  
Your Highness (most noble Prince) perceiveth, whether the understanding and mind of those men that think otherwise, proceedeth: for they deny that which men suppose them to affirm, and they are proved to destroy that which they believe. For they do faithfully confess it, to be the body and blood of Christ, and in so doing doubtless, they do now protest, that the Bread and the Wine be nor the same that they were before, and that if they be some other thing than they were before, that then they have admitted some alteration and change.  
Seeing then that this cannot be denied, let them tell us, how, & in what respect they are changed, for a man shall perceive nothing, to be bodily & substantially changed in them. Therefore they must of necessity confess, either that they are changed, otherwise than bodily and substantially, 
He draweth his reason from a double absurdity.  and so by that means that they are not that which in truth they seem to be, but some other thing, which according to his own being, is not seen or perceived to be: or else, if they will not confess this, they must needs deny it, to be the body and blood of Christ, which thing is very wicked, not only for a man to speak, but also to think.  
But for as much as they do confess, both the body and blood of Christ to be there: and that this cannot be, but by making a change into a better thing, and that this change is made not corporally or bodily, but spiritually: it must needs be, that they do affirm and say, that this change is made figuratively, because that under the veil or coverture of bodily Bread, and bodily Wine, there is the spiritual body of Christ, and his spiritual blood: not that they are the existences and beings, of two several and diverse things, that differ between themselves, that is to say, of the body and of the spirit: but because, that the kind or show of Bread and Wine, is in one respect, one and the self same thing, that is, Bread and Wine, and in another respect, it is the body and blood of Christ. For in respect, that both of them are bodily and substantially touched, they are the kinds and shows of a bodily creature, but in respect of power, because they are spiritually done, they are the mysteries of the body and blood of Christ. 
An argument taken, from comparing Baptism, & the Lords Supper together.   
Let us consider the fountain of holy Baptism, which is not without cause called the fountain or wellspring of life, because it reformeth them that be partakers of it, to newness of a better life, and maketh them, 
Rom. 6.4.  to live to righteousness, 
Ephes. 2.1.  which before were dead in trespasses and sin. Hath it this power and force, because, or in respect that, the element of water, appeareth, or is seen to be? and yet notwithstanding, unless it had in it a virtue and power to sanctify, it were not able to wash away, the spots and filthiness of sin: and unless it contained the vigour and strength of life, it could at no hand give life to them that are dead, dead I mean, not in the flesh or body, but in the soul or spirit. And yet notwithstanding all this, if in that fountain, we have respect to that thing only, which our bodily sense looketh upon and comprehendeth, we can see nothing, but a moist and thin element, to wit, Water, subject to corruption, and that such a one, as that of and in itself, hath no other power in it, but to wash our bodies. But after that the power of the holy Ghost, by the consecration of the Priest is come thereto, it is then become effectual and powerful, to wash, not our bodies only, but our souls, and made able also, by & through a spiritual power, to remove spiritual filthinesses. Behold we see, that there are in one and the self same element two things, resisting, and as it were, striving one of them against the other, that is to say, we see a corruptible thing to give incorruption, and a thing that hath not life, to yield and give life also. Wherefore we know that in this fountain & wellspring, that is one thing, which the bodily senses may touch and perceive, and therefore it is changeable and corruptible: and again, that there is another thing in it, which only faith can behold, and that therefore it cannot be corrupted, nor come into danger of decay. Wherefore if a man would demand, What that is, which outwardly washeth the body, I answer, that it is nothing but the element: but if a man would consider that which inwardly purgeth, I say, that it is a lively virtue, yea, a virtue, that is able to sanctify, yea, a virtue and power that giveth immortality. Therefore the water in Baptism, is in it own property, a corruptible humour or liquor, but in mystery and spiritual meaning, a wholesome and healthful power.  
And even so verily the body and blood of Christ being outwardly considered, is a creature, subject to change and corruption: and yet if a man consider, the virtue and power of the mystery, it is life in deed, giving immortality to such as be partakers thereof. Therefore the things, that are seen, and the things that are believed, are not all one. For in respect that they are seen, they feed the corruptible body, they themselves being corruptible: but in respect that they are believed, they feed our immortal souls which shall live for ever, they themselves being also immortal.  
The Apostle writing to the Corinthians, saith: Know ye not, 
1 Cor. 10.1.2. etc.  that all our Fathers were under the cloud, and all passed through the Sea, and were all Baptised unto Moses in the Cloud, and in the Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink? for they drunk of the spiritual Rock that followed them: and that rock was Christ. Hence we perceive, that the Sea and the Cloud both, did show forth the kind and figure of Baptism, and that the Fathers of the former Testament, were Baptised in them, that is, in the Cloud, and in the Sea. Can the Sea, as it was seen and thought to be an element, have in it the power and force of Baptism? or could the Cloud, as it shown forth, the grossness of some very thick air, sanctify the people? No verily: And yet we dare not, sith the Apostle spoke in Christ's name, say, that he spoke not truly when he said, That our Fathers, were baptised in the Cloud and in the sea. And although that Baptism, did show forth and set out, the form of Christ's Baptism, which at this day is used & ministered in the Church, yet no wise man dare deny (unless like a mad man he will presume, to gainsay the Apostles words) but that it was Baptism, and that our Fathers were therein and thereby Baptised. Wherefore neither the Sea nor the Cloud, in respect that they were bodily substances, did show forth or give out the cleanness of sanctification, but in respect that they did invisibly contain, the sanctification of the holy Ghost. For there was in them, that is, in the Sea, and in the Cloud, both a visible form, which appeared to the bodily senses, and that not in an image or show, but in verity or truth? & inwardly there shined forth in them a spiritual power, which appeared not to the eyes of flesh, but to the sight & light of the mind or soul.  
In like sort, the Manna that was given to the people from heaven, and the water also that flowed out of the Rock, were corporal and bodily substances, and did corporally both feed the people, and give them drink also, and yet the Apostle, calleth that Manna spiritual meat, and that Water spiritual drink. And why doth he that? Because there was in these bodily substances, a spiritual power of the word, which did feed and give drink, rather to the minds, then to the bodies of the believers. And though that meat and that drink, did but show forth the mystery of that body and blood of Christ, which was to come (which mystery the Church doth at this day celebrate and administer) yet the holy Apostle S. Paul affirmeth, that our Fathers did eat the same spiritual meat, 
1 Cor. 10.3.4.  and did drink the same spiritual drink.  
A man will perhaps ask, What he meaneth by this word (the same) I answer, that he meaneth the very self same thing, which the believing people do at this day, eat and drink in the Church of Christ. For we may not understand diverse things thereby, because it is one and the self same Christ, who with his own flesh fed in the Wilderness, the people that was Baptised in the Cloud, and in the sea, and then made them to drink of his blood, and that doth now in his Church, feed the believing people with the Bread of his body, and make them to drink of the water of his blood. Which thing the Apostle minding to declare, after that he had said, That our Fathers did eat the same spiritual meat, 
1 Cor. 10.4.  and did drink the same spiritual drink, he presently added, For they drank of the spiritual Rock that followed them, and that Rock was Christ. And this he doth, that so we might understand that Christ, was in the spiritual Rock in the Wilderness, and gave unto the people there, the water of his blood: which Christ afterwards offered, even to the people of our age, that body that he took of the Virgin, and was hanged upon the Cross, for the salvation of the believers: from which body also he poured forth great abundanc of his blood, by which we should not only be redeemed, but also made drink thereof.  
This verily is a wonderful matter, seeing that Christ being incomprehensible & inestimable, had not as yet taken unto him man's nature, nor tasted death, for the salvation of the world, nor had redeemed us by his blood, & yet that our Fathers, did in the Wilderness, by spiritual meat, and invisible drink, eat his body, and drink his blood, as the Apostle is a witness, saying; That our Fathers did eat the same spiritual meat, and did drink the same spiritual drink. We must not here seek out our own reason or way, by which this might be performed, but faith must be used, if we will know, what was done. For he, that now in the Church, doth by his almighty power, spiritually turn, the Bread into the flesh of his body, and the wine into the Water, as it were, of his own blood, he then also invisibly made, the Manna that was given from heaven to become his own body, and caused the water springing or flowing out of the Rock, to become his own blood. 
Psal. 78.25.  Which thing, when David did well perceive, he by the holy Ghost, protested and plainly affirmed, saying; Man did eat the bread of Angels. For it were a fond thing to think, that that bodily Manna, which was given to the Fathers, should feed the heavenly armies and multitudes of Angels: or that they do eat any such meat, who are fed and fatted, as it were, with the dainties of God's word, here on earth, I mean men. Verily the Psalmist, or rather the holy Ghost in the Psalmist showeth, either what our fathers received in that heavenly Manna: or else what the faithful people should believe to be, in the mystery of Christ's body. In both of them certainly Christ is signified and set forth: which Christ both feedeth the souls of the believers, and is the food and meat of Angels: and yet neither of them are done in corporal taste, or bodily feeding, but by the power of the spiritual word.  
And we know, because the Evangelist hath declared the same, that the Lord jesus Christ, before he suffered, took Bread, and gave thankes, 
Mat. 26.26. etc. 1 Cor. 11.23. etc.  and gave it to his Disciples, saying: This is my body which is given for you, do this in remembrance of me. Likewise, he took the Cup, after he had supped, saying: This Cup is the New Testament in my blood, which shall be shed for you. We see that Christ had not as yet suffered, and yet for all that he wrought or made, the mystery of his body and blood: for we think truly that any faithful man doubteth whether that Bread became Christ's body, which he gave unto his Disciples, and said; This is my body which is given for you: or whether the cup containeth Christ's blood, of which cup our Saviour Christ himself said: This cup is the New Testament in my blood, which shall be shed for you. Therefore as he could, even a little before he suffered, turn the substance of the Bread, and the creature of the Wine, into his own body, which should suffer, and into his own blood, which afterwards should be shed: so likewise was he able in the Wilderness, to turn the Manna, and the water that issued out of the Rock, into his own flesh and blood, although that a long time after, both his flesh was to be hanged on the cross for our sakes, and his blood to be shed for the washing away of our sins.  
Here also we ought to consider, how we must understand that which he himself saith: 
joh 6.53.  Except ye eat the flesh of the Son of man and drink his blood, ye shall not have life in you. For he doth not say or mean, that his flesh, which afterwards hanged on the Cross, should be cut in pieces and parts, and so be eaten by his Disciples, neither yet that his blood which he should shed for the redemption of the world, should be given unto his Disciples for drink, because it should be a most wicked and horrible thing, for his Disciples either to drink his blood, or to eat his flesh, as the unbelievers did at that time understand him. Therefore in the words following, he said to his Disciples, who did not unbelievingly, but in some measure of faith receive Christ's words, although they could not as then pierce and perceive how those words were to be understood: to them, I say, he said: Doth this offend you? 
joh. 6.61.62.  What then if ye should see the Son of man ascend up where he was before? As though he should say: Think not I pray you, that you must either bodily eat my flesh, or bodily drink my blood, or that my body must be divided into parts to be eaten, or my blood distributed to be drunk, seeing that after my resurrection, ye shall see me to go up into heaven, with the fullness of my whole body and blood: and then shall ye understand, that my very flesh shall not be eaten of the believers, as the infidels suppose, but that the bread and the wine, being turned into the substance of my body and of my blood, the substance thereof shall be in a mystery received by the believers. And presently he addeth. 
joh. 6.63.  The spirit is it (saith he) which quickeneth, the flesh profiteth nothing. He saith that the flesh profiteth nothing at all, after such a form and manner as the unbelievers understood it, otherwise it giveth life, as the faithful do in a mystery receive it. And why this is done, he himself doth manifestly declare, when he saith: It is the spirit that quickeneth. Wherefore there is in this mystery of the body and blood of Christ, a spiritual operation and working, that giveth life; without the working whereof, these mysteries profit nothing at all, because they may indeed feed the body, but they cannot feed the soul.  
Now then here ariseth a question, which while many propound, they say and affirm, that these things are done, not in a figure or mystery, but in verity and truth. Which while they affirm, they are found to go against, and to gainsay the writings of the holy Fathers. Saint Augustine, 
Aug. de doct Christ. lib. 3.  one of the chief Doctors of the Church, in his third book of Christian doctrine, writeth thus. 
joh. 6.53.  Except ye eat (saith our Saviour) the flesh of the Son of man, and drink his blood, ye shall not have life in you. He seemeth to command a wicked thing, and an  act. Wherefore it is a figurative speech commanding us to communicate in the Lord's passion, and sweetly and profitably to lay up this in our memories, that his flesh was crucified and wounded for our sakes. Here we perceive, that this Doctor saith and affirmeth, that the mysteries of the body & blood of Christ, are under a figure celebrated and received of the faithful: for he saith plainly, that it belongeth not to religion, but is rather a wicked thing, carnally to eat Christ's body, or to drink his blood: into which fault they fell, who, not spiritually but fleshly understanding the Lords words in the Gospel, 
joh. 6.66.  Departed or went back from him, and went or walked no more with him. The same Doctor writing in a certain Epistle to Boniface the Bishop, 
Aug. ad Bonifa. epist.  amongst other things saith thus. Truly we use oftentimes to speak thus, that when Easter draweth nigh, that to morrow, or the next day after shall be the Lords passion, whereas he suffered so many years before, and verily that passion or suffering was done but once for all. Also on the Lord's day, that we call Easter day, we usually say, this day the Lord rose again, whereas indeed and truth, so many years are since he rose again, already past. And why is no man so fond and foolish, as to reprove us speaking thus, as though we had lied, but only because we name those days, according to the similitude and likeness of these days, in which these things were done? Insomuch that it is called the very same day, which yet is not in deed the very same, but in the revolution and turning about of the time is like it: and so also, that is said to be done upon that day, by reason of the celebration and administration of the Sacrament, which is not done upon that day, but was performed long ago. Was not Christ once offered about that time? And yet notwithstanding, he is not only every feast of Easter, but even every day offered unto the faithful people, neither is he to be deemed a liar who being asked of another man, answereth that he is offered. For if the Sacraments had not a certain similitude and likeness of those things, of which they are Sacraments, they could not at all be Sacraments: and in respect of this very likeness that they have, they take the very names of the things themselves. Wherefore, even as the Sacrament of Christ's body is after a certain manner Christ's body itself, and the Sacrament of Christ's blood, is after a certain manner Christ's blood, so the Sacrament of faith is faith.  
Hence we perceive that Saint Augustine saith, that the Sacrament is one thing, and the things whereof they are Sacraments, is another thing. Now the body, in which Christ suffered, and the blood that came out of his side, are the things of the Sacrament: but the mysteries by which these things are represented, he saith, they are the Sacraments of the body and blood of Christ, which are celebrated and administered, in remembrance of the Lords passion and suffering, and that not only every year once, at or about the feast of Easter, but every day in the year. And although the Lord had but one body, in which he suffered once for all, and but one blood, which was shed for the salvation of the world, yet the Sacraments or elements signifying these things, have taken the names of the very things themselves, insomuch that they are called the body and blood of Christ, being so called indeed for the similitude and likeness of the things which they represent and show forth, even as the feast of Easter, which is observed every year, is called the Passeover, and the resurrection of the Lord, whereas we know that the Lord did but once suffer, and but once rise again, about that time. And albeit, that these very days, cannot now be revoked or called back, because they are already past, yet by their name and title are such days called, as in which, the memory of the Lords suffering and resurrection is rehearsed and celebrated: and this is therefore done, because they have a certain resemblance and likeness of these very days, in which our Saviour once suffered, and once rose again: Whereupon we say, this day, or to morrow, or the next day, is the Lords passion, or resurrection, when as these days, in which these things were done, were passed many years ago. So we may say, that the Lord is offered, when the Sacraments of his suffering are celebrated and administered, whereas indeed he was but once for all offered up in himself, for the salvation of the world, as the Apostle saith: Christ hath suffered for us, 
1 Pet. 2.21.  leaving us an example, that we should follow his footsteps. For he saith not, that he every day offered himself, because he did it but once, but this he saith, that he hath left us an example, which is daily presented and showed forth to the believers, in the mystery of the Lords body and blood, to the end that every one that shall come or repair thereto, may know that he ought to be made a companion with him in his sufferings, the image and lively picture whereof, he doth, as it were tarry and wait for, to be exhibited unto him, in the holy mysteries, according to the saying of the Wiseman in the Proverbes: 
Pro. 23.1.  Comest thou to a mighty man's table, mark diligently what things are set before thee, knowing that thou thyself must another time prepare such like things. To come to a mighty man's table, is to be partaker of the Lords offering, or as we say, of the Lords Supper: and the marking or considering of such things as are set before us is the sound understanding or knowledge of the body and blood of Christ: whereof whosoever partaketh, he must know and remember thus much, that he ought to prepare such precious things, that so he may become a follower of Christ in dying with him, the remembrance of whose death, he professeth and acknowledgeth, not only in believing, but also in tasting.  
Again, Saint Paul writing to the Hebrews, saith thus: 
Heb. 7.26.27.  Verily such an high Priest it became us to have, as is holy, harmless, undefiled, separated from sinners, and become higher than the heavens: who needed not daily (as those high Priests) to offer up sacrifice, first for his one sins, and then for the people's: for the Lord jesus Christ did this once for all, when he offered up himself. That which he did once, he doth now daily exercise and use. For he once offered up himself for the sins of the people: and this very self same oblation or offering, is every day celebrated among the faithful, but yet in a mystery, that so that very thing which the Lord jesus Christ offering up himself once for all, hath fulfilled, may by the celebration & administration of the mysteries, be daily performed and done, for the remembrance of his death and passion. Neither yet is it falsely said, that the Lord in those mysteries is either offered, or suffereth, because they have a certain similitude or likeness of his death and passion, whereof indeed, they are true, and lively representations. Whereupon the very mysteries themselves are called the Lords body, and the Lords blood, because they have the name of that, or those things whereof they be the Sacrament.  

Isodorus, Originum sive Etymologiarun. lib. 6. cap. de officijs. colun 143. linea 28.  Isodorus in his books which he wrote of the true signification of words, saith thus: It is called a sacrifice, as though a man would say, a holy fact or deed, because through mystical prayer, it is consecrated and appointed, to, or for the remembrance of the Lords suffering. Whereupon, by his authority and commandment, we call it the body and blood of Christ because that though it be made of the fruits of the earth, it is yet notwithstanding sanctified, and so become a Sacrament, God's spirit working invisibly therein: the Sacraament of the bred and cup, the Grecians do call Eucharistia: that is, if it be interpreted, good grace, or thanksgiving. And what is better than the body and blood of Christ? Now the bread and wine, are therefore compared and resembled to the Lords body and boold, because that as the substance of this visible bread and wine doth nourish, and make cheerful the outward man: So the Word of God, (which is the living or lively bread) being once rightly partaked of, doth recreate and refresh the minds of the faithful. And this Catholic Doctor teacheth us, that that same holy mystery of the Lords passion and suffering, must on our behalves, or in respect of us, be done for the remembrance of the Lords passion. And in so saying, he declareth that the Lords passion or suffering, was only once done, but that the remembrance thereof is continually represented unto us, in those same holy rites and solemnities. Whereupon, both the bread that is offered, though it be taken, from amongst the fruits of the earth, is yet notwithstanding, while it is sanctified, changed into Christ's body: as also the wine, though it flow out of the Vine, is yet notwithstanding, through the sanctification of the divine mystery, become the blood of Christ, not visibly indeed, but (as the aforesaid Doctor affirmeth) the holy Ghost invisibly working therein. Whereupon also they are called, both the body and blood of Christ, because they are received, not as they are outwardly seen or beheld, but as they are spiritually made, or become unto us, God's spirit working inwardly in us. And because, that through the invisible power and grace, they are become a fare other matter unto us than visibly they seem to be, he therefore maketh a difference, while he saith, that the bread and the wine, are therefore compared and resembled to the Lords body and blood, because that as the substance of the visible bread and wine, doth nourish and make cheerful the outward man: so the Word of God (which is the living or lively bread) being once rightly partaked of, doth recreate and refresh the minds of the faithful. Now in speaking thus, he most plainly confesseth, that whatsoever outward thing is received in the Sacrament of the Lords body and blood, all that is fitted and applied to the refreshing of the body. But the Word of God, which is the invisible bread, being invisibly in the same Sacrament, doth through the partaking thereof, by quickening the minds of the faithful invisibly feed them.  
The same Doctor also saith: 
Isidorus, loco supra citato.  It is a Sacrament, when it is celebrated or administered: as when a thing is so done, that the self same thing may be understood or perceived to signify somewhat, which thing must also be holily received and taken. In saying these things, he declareth that every Sacrament, doth, in holy things, contain some secret or mystery: and that it is one thing which appeareth visibly, and that it is another thing which must be taken or received invisibly: And what Sacraments are to be celebrated amongst the faithful, he afterwards showeth, saying: Now these are the Sacraments: Baptism, and Chrism: and the Lords body and blood: which are therefore called Sacraments, because under the veil and coverture of bodily things, Gods divine power or virtue, doth secretly work the efficacy or power of the said Sacraments, Whence also it cometh to pass, that they are called Sacraments, of certain secret powers, or holy solemnities in them. And afterwards he saith: In Greek it it is called a mystery, because it hath in it a secret and hidden disposition. What are we taught by these words, but that the Lords body and blood are therefore said to be mysteries, because they have a secret and hidden disposition, that is to say, are one thing in respect of that which they outwardly show forth: and another thing in respect of that, which invisibly they work within? And hereupon also they are called sacraments, because that under the veil or coverture of bodily things, Gods heavenly power and virtue doth secretly, but yet faithfully and effectually, dispense, procure and work, the salvation, of all such as worthily and rightly receive them.  
By all the things, 
The sum of this former Part.  that hitherto have been spoken, we have declared, that the body and blood of Christ, which in the Church are received, by the mouth of the believers, are figures, according to their outward show and visible form, but that according to an invisible substance, that is, according to the power of the divine word, they are verily and in deed, the body and blood of Christ. Whereupon we conclude, that as they are visible creatures they feed the body, but that yet, throw the power of a more mighty and excellent substance, they do both feed and sanctify the minds of all faithful people.  
And now let us look into the second question, & the purpose or drift thereof, and let us see, whether that very body, that was borne of the Virgin Mary, that suffered, that was dead and buried, and that sitteth at the right hand of the Father, be the same which through the mystery of the Sacraments is daily received in the Church, by the mouths of the faithful? Let us inquire and see what S. Ambrose judgeth concerning this matter. 
Ambro. sacra. lib. 1.  In his Book of Sacraments, he speaketh thus; Truly it is a marvellous thing, that God did for the Father's rain Manna from heaven, 
Psal. 78.25.  and that they were daily fed with food from heaven: whereupon it is said, Man did eat the bread of Angels. And yet for all that, all they which did eat that bread in the Wilderness, 
joh. 6.51.  died. But as for this meat which thou receivest, yea, this living bread which came down from Heaven, it ministereth and yields unto thee, the substance of eternal life: and whosoever eateth of this bread, shall not die for ever, because it is the body of Christ. Mark in what respect, this Doctor saith that that meat, which the faithful receive in the Church, is Christ's body, for he saith: This living bread, which came down from heaven, ministereth or yields the substance of eternal life. Doth it, as it is corporally taken, or as it is ground and chawed with the teeth, or as it is swallowed with the throat, or received into the paunch, doth it, I say, in these respects minister or yield the substance of everlasting life? No verily; for so it feedeth our flesh that shall die, neither doth it give any incorruption, neither can it in that sense be truly said, that whosoever shall eat this bread shall never die, for that which the body receiveth, is corruptible, and cannot by any means, perform this pleasure for the body itself, that it should never die, the reason is, because that look whatsoever is itself, subject to corruption, is not powerful, or sufficient, to give eternity. Wherefore in that bread there is life, but yet that life appeareth not to the bodily eyes, but is beheld with the eye of faith: 
joh 6.50.51.  yea that is the living bread in deed, which came down from heaven: and of which it is truly said, Whosoever eateth it shall never die, and which is also, the Lords body.  
Again, the same holy Doctor, speaking of the almighty power of Christ, faith thus; 
Ambro. sacra. lib.  Cannot the word of Christ, which was able of nothing, to make every thing that is, be strong and sufficient enough, to change things that are, into that, which they were not? for it is not a greater or harder matter to create and give new things: than to change the natures of things. Saint Ambrose saith, that there is a change made in that mystery, of the body and blood of Christ, and that it is done marveilously and wonderfully, because it is done divinely and heavenly, and that it is done unspeakably, because it is of itself incomprehensible. Now I would fain have them, that will in this mystery, take and understand nothing, according to the hidden power that lieth within, but judge of the whole, according to that, which visibly and outwardly appeareth, I would fain have these men, I say, to tell me, in what respect, the change is made in this mystery? If they will say, that it is made in respect of the substance of the creatures. I answer, that that cannot be so, for in respect of the substance of the creatures, look whatsoever they were, before consecration, they are even the same afterwards: but they were Bread and Wine before, and therefore they remain the same, which is proved because we see, that even when they are consecrated, they remain in the same kind and form. Wherefore that which our faith looketh upon, is changed inwardly, by the almighty power of the holy Ghost, and is it that which feedeth the soul, and ministereth or yields the substance of eternal life. Again, the same Doctor, a little after saith: Why dost thou here, 
Amb. loco supra citato.  in the mystery of Christ's body, seek for the order of nature, seeing that he, being the Lord God himself, was beside, and without the course of nature, borne of a Virgin? Object. Here the hearer, scholar, or learner riseth up and saith; That, that is Christ's body, which is seen, and that, that is his blood which is drunk: and that we must not inquire how it is made or become his body, but believe & hold, that so it is become his body. Answ. I answer: Thou imaginest and supposest, that thou thinkest well, but if thou diligently look into, the nature & force of the words, thou shalt see thou sayest nothing. For thou affirmest, both that Christ's body is seen, and his blood drunk: and also that thou dost faithfully believe it, to be Christ's body and blood: but I say, that these speeches cannot stand together, because, if thou dost believe it, thou dost not yet see it, 
2 Cor. 5.7.  for we walk by faith, and not by sight. And again, if thou seest it, thou shouldest say I see it to be Christ's very body and blood, and shouldest not say, I believe it, to be Christ's body and blood. But for as much as faith beholdeth that whole thing, whatsoever that whole thing itself be, and the eye of flesh apprehendeth or layeth hold of nothing, the scholar or learned shall understand (which is also the Doctor's meaning) that those things which are seen, are the body & blood of Christ, nor in kind and form, but in virtue and power: whereupon also he saith, that we must not in this matter, consider or behold the order of nature, but reverence and esteem the high power of Christ, which maketh every thing, as he will, how he will, & into what he will, and createth that which was not, and being created, changeth it into that which it was not before.  
The same Author addeth. Verily, 
Amb. loco eodem.  that is the true flesh of Christ, which was crucified, and which was buried: and therefore this mystery, must be in deed, the Sacrament of that flesh: which thing the Lord himself publisheth, & proclaimeth, saying: This is my body. O how diligently, and how wisely, is this distinction and difference made? Of the flesh of Christ, which was crucified, and which was buried, according unto which also Christ himself was both crucified & buried, the Doctor saith, that it is the very and true flesh of Christ: but of that which is received in the Sacrament he saith; It is indeed the Sacrament of that true flesh. By these words, distinguishing the Sacrament of his flesh, from the truth of his flesh, or very flesh, in as much as in respect of the truth of that flesh, which he took of the Virgin, he said, that he was both crucified and buried. And whereas he said, that the mystery, which is at this day celebrated in the church, is the sacrament of that very and true flesh, in which Christ was crucified, he doth plainly instruct and teach the faithful people, that that flesh, in which Christ was both crucified and buried, is not a mystery or Sacrament, but the truth of nature: and on the other side he teacheth them, that this flesh, which now in a mystery doth contain the likeness of that flesh, is not that flesh in kind or form, but in a Sacrament; for in kind and form it is Bread, but in a Sacrament it is Christ's very true body, 
Mat. 26.26. Ambr. loco citat.  as the Lord jesus himself affirmeth, saying; This is my body.  
And the same Doctor in the words following, saith; 
Mat. 6.31.  What these words should mean, mentioned in Matthew, what shall we eat? or what shall we drink? the holy Ghost, hath in another place, and after another sort expressed by his Prophet, saying; Taste ye, and see, 
Psal. 34.8.  how gracious the Lord is: blessed is the man that trusteth in him. Doth that same Bread think you being tasted bodily, or that same Wine being drunk corporally, declare and show forth how sweet the Lord is? No verily: for whatsoever it savoureth it is bodily, and delighteth only the palate and throat. Shall we think that this is, to taste the Lord, to wit, to feel and savour some bodily thing? No verily: for the spiritual tasting and savouring of the Lord stirreth us up, to have little or no regard, yea to be void, as it were of bodily savouring, and in that Bread, and in that drink, to imagine or think of nothing corporally, but to feel and perceive the whole spiritually, because the Lord is a spirit, 
joh. 4.24.  and blessed is the man that trusteth in him.  
And again afterwards he saith thus; Christ is in that Sacrament, 
Amb. loco eodem.  because it is the body of Christ: wherefore it is not bodily meat, but spiritual food. What could be spoken more plainly, more manifestly, or more heavenly? for he saith; Christ is in that Sacrament: and yet he saith not, that that Bread and that Wine is Christ, which if he should say, he should set forth Christ, as though he were corruptible, and subject to mortality (which be it fare from us to think, much more to speak) for it is certain that whatsoever in that meat, is either bodily seen, or bodily tasted, all that is subject to corruption. The Doctor addeth these words, Because it is the body of Christ. But perhaps here some man will stand up and say: Behold he manifestly and plainly confesseth, that that Bread and that Wine is Christ's body. But withal mark I pray thee, how presently he addeth, That it is not bodily meat but spiritual food. Bring not with you therefore the sense and feeling of the flesh, for by that, nothing either is, or can be perceived in this mystery. It is indeed Christ's body, howbeit, not his bodily body, but his spiritual body. It is Christ's blood, but not his bodily blood, but his spiritual blood. Wherefore nothing here is to be judged, felt, or perceived bodily, but spiritually. It is Christ's body, but it is not his body bodily, and it is Christ's blood, but yet it is not his blood, bodily.  
Also afterwards the same Father saith: 
Amb. eodem loco. 1 Cor. 10.3.4.  Whereupon the Apostle speaking of the figure of Christ, saith, that our Fathers did eat the same spiritual meat, and did drink the same spiritual drink: For the Lord's body is a spiritual body, and the body of Christ is the body of the divine spirit. For Christ is a spirit, as we read in the Lamentations of jeremy: Christ the Lord is a spirit before our face. He hath most plainly taught us, how we should understand the mystery, of the body and blood of Christ. For when he had said, that our Fathers did eat spiritual meat, and did drink spiritual drink, (whereas notwithstanding, there is none that doubteth, but that the Manna which they did eat, and the water which they did drink, were bodily things) he addeth concerning the mystery, which is now administered in the Church, showing and determining in what respect it is Christ's body: For the Lord's body (saith he) is a spiritual body. Christ also is indeed God: and the body which he took of the Virgin Mary, the body that suffered, that was buried, that rose again, was certainly a very and true body, and the same also remained visible and palpable, that is to say, might be seen and felt, but that body which is called the mystery of God, is not bodily but spiritual: and if it be spiritual, then is it not visible or palpable, that is, it cannot be seen or felt. Hereupon blessed Ambrose addeth, saying; The body of Christ is the body of the divine spirit: Now the divine spirit is not any thing that is bodily, is not any thing that is corruptible, or any thing that is palpable and may be felt. But this body which is celebrated and administered in the Church, is, in respect of the visible kind and form, both corruptible and palpable. Tell me then how it can be said, to be the body of the divine spirit? Verily no other way, than in this respect, that it is spiritual, that is to say, in this respect, that it cannot be seen or felt, & therefore incorruptible.  
To this very end, 
Amb. eodem loco.  in the words following, he addeth, saying, Because Christ is a spirit as we read, Christ the Lord is a spirit before our face. By which words he plainly showeth in what respect it may be counted Christ's body, to wit, in respect that there is in it, the spirit of Christ, that is to say, the power of the divine or heavenly word, which doth not only feed the soul, but also purge it and make it clean. Wherefore the same Author saith afterward; To conclude, this meat strengtheneth our hearts, and this drink maketh man's heart merry and joyful, 
Psal. 104.5.  as the Prophet saith. It cannot be denied, but that bodily meat, doth after a sort strengthen man's heart, and bodily drink make his heart merry. But that the Doctor might show what meat it is, and what drink it is, of which he speaketh, he hath plainly and particularly added this meat and this drink. What meat doth he mean, or what drink? Forsooth Christ's body, the body of the divine spirit, and that it might be the more plainly uttered, he saith, Christ is a spirit, of whom it is read, Christ the Lord is a spirit, before our face.  
By all these places and speeches it plainly appeareth, that we ought not, or cannot, take or perceive any thing bodily, in this meat, & in this drink: but that the whole matter must be considered and weighed spiritually. For the soul (which in the place presently alleged is meant by the heart of man) is not fed with bodily meat, or bodily drink, but it is nourished, quickened, and made strong, with the Word of God. 
Ambr. sacra. lib. 5.  Which thing the self same Doctor affirmeth more plainly in his fifth Book of Sacraments. Not this Bread (saith he) which goeth into our bodies, but it is that bread of eternal life, which ministereth and yields substance unto our souls. And the things following in that book or place, do most manifestly declare that S. Ambrose spoke not this of the common bread, but of the bread of Christ's body, for he speaketh of that daily bread, which the faithful desire might be given them, and therefore he addeth; If it be daily bread, why dost thou receive it but once in a year, as the Grecians which dwell in the East, are wont to do? Wherefore receive that daily, which may daily profit thee: and live so, that thou mayest be found meet and worthy daily to receive it. Wherefore it is manifest, of what bread he speaketh, to wit, of the bread of the body of Christ, which sustaineth and upholdeth the substance of the soul, not in respect as it goeth and entereth into the body, but in respect as it is Bread of everlasting life.  
Thus you see, that by the authority of this most learned man, we are taught, that that body, in which Christ suffered, and that blood, which hanging upon the Cross, he shed out of his side, doth very much differ from that body, which the faithful do daily celebrate and receive in the mystery of Christ's passion, and from that blood, which is received by the mouth of the believers, seeing it is but a mystery of that blood, in and by which, the whole world was Redeemed. For this Bread and this Wine, are not Christ's body and blood, in respect that they are to be seen bodily, but in respect that they do spiritually minister and yield unto us, the substance of life. And as for that body, wherein Christ suffered once for all, it shown forth no other kind or form, than that, in which it consisted and was. For it was truly and indeed the very self same, which it was when it was seen, which it was when it was touched, which it was when it was crucified, & which it was when it was buried. In like sort, the blood, that did gush and flow out of his side, did not appear one thing outwardly, and cover or shadow another thing inwardly: Wherefore the very blood of Christ, did flow from his very and true body: but now the blood of Christ, which the faithful drink up, and his body which they eat, are one thing in kind and form, and another thing in sigfication. They are one thing in that they feed the body with bodily meat: and another thing, in that they fat and feed the souls and minds of men, with the substance of eternal life.  
Of this thing Saint Hierom, 
Hieronim in epist. ad Eph.  in his Commentary upon Paul's Epistle to the Ephesians, writeth thus: The blood and flesh of Christ is understood two manner of ways: 
joh. 6.55.  For either it is that spiritual and divine flesh and blood, of which he himself saith, my flesh is meat indeed, and my blood is drink indeed: or else it is put for that flesh which was crucified, and for that blood which was shed with the soldier's spear. This Doctor hath made a distinction, concerning the body and blood of Christ, and this he hath done with a very great difference. For whilst that he saith, that the flesh and blood which the faithful do daily receive, are spiritual things: and saith on the other side, that the flesh which was crucified, and the blood, which was shed with the soldier's spear, cannot be affirmed to be spiritual or divine, he plainly declareth, that they differ so much as spiritual and corporal things, or visible and invisible things, or as divine and humane, do differ one of them from another, and that therefore for as much as they differ one of them from another, both of them be not, neither indeed can be, one and the self same thing. Now that spiritual flesh, which is received by the mouth of the faithful, and that spiritual blood which is daily offered to be drunk of the believers, do without doubt differ from that flesh, which was crucified & from that blood which was shed by the soldier's spear, as the authority of this present person alleged, doth witness. Wherefore they be not all one: For that flesh that was crucified, was made of the flesh of the Virgin, and was compacted or did consist, of bones and sinews, and was beside distincted by the lineaments and proportions of the parts and members of men's bodies, and was through the spirit of a reasonable soul, quickened into his own life, and fit motions agreeing thereto: But the spiritual flesh, which doth spiritually feed the believing people, in respect of the kind or form which it showeth forth outwardly, doth, being made by the Artificers hand, consist of certain grains of Corn or wheat, and is not compacted of any sinews or bones, nor distincted by any diversity of members, nor made lively by any reasonable substance, nor able to exercise any proper motitions (for whatsoever in it doth minister or yield the substance of life, pertaineth to a spiritual power, and belongeth to an invisible efficacy, and to a heavenly virtue or force) but is indeed, in respect of that which is outwardly seen, fare differing from that which is believed in the mystery. Besides that flesh of Christ which was crucified, did not show any other thing outwardly, then that it was inwardly, because it was the very flesh of a very man, being also a very body in the kind and form of a very body.  
Furthermore we must consider, that there is figured by that bread, not only Christ's own body, but also the body of the people that believe in him: whereupon it is made of many grains of wheat, 
1 Cor. 16.17  because the body of the believing people, is through the Word of Christ increased, with many faithful ones. Wherefore, as the bread which is Christ's body, is received in a mystery: so also, the members of the people, that believe in Christ, are declared in a mystery. And as that bread is said to be the body of the believers, not bodily, but spiritually: so must we needs understand it to be Christ's body, not bodily, but spiritually. So likewise in the wine, which is called Christ's blood, water is appointed to be mixed, and the one is not suffered to be offered without the other, to declare, that the people cannot be without Christ, nor Christ without his people, even as the head cannot be without the body, nor the body without the head. Wherefore the water in that Sacrament, beareth the image of people, and representeth them. Therefore, if that wine, being sanctified by the office and service of the Ministers, be turned bodily into Christ's blood, the water which is mixed together with it, must of necessity be bodily turned into the blood of the believing people. For where there is but one sanctification, and by consequent one operation or working, yea, where there is but a like consideration, it must needs then there follow, that that mystery is like. But we see, that in the water, in respect of the body thereof, there is nothing turned, wherefore it followeth very well, that in the wine there is nothing turned bodily: Whatsoever is set out in the water concerning the body of the people, the same is taken spiritually. Wherefore, whatsoever is showed forth in the wine, concerning Christ's blood, the same must of necessity be taken spiritually.  
Again, the things which do differ one of them from another, be not all one. That body of Christ which died, and rose again, and became immortal, 
Rom. 6.9.  dieth not now, neither shall death any more now bear rule over it, for it is eternal and cannot now suffer any thing. But that which is celebrated and administered in the Church, is temporal, and not eternal, is corruptible, & not incoruptible, is in the way homeward, and not in it own country: Wherefore they must needs differ one of them from another, and so by consequent are not all one: and if they be not all one, how is it said to be Christ's true body, and his very blood? For if it be Christ's body, and be truly so said to be (as if it be Christ's body, it must be his body in truth) and if it be Christ's body in truth or truly, than it must needs be that body of Christ's which is incorruptible, and impasible, and so by consequent eternal: Whereupon also it must of necessity follow, that that body of Christ's which is celebrated and administered in the Church, must be incorruptible and eternal: but we cannot deny, but that that thing is corruptible, which being changed is divided into pieces, to be received, and being broken or ground with the teeth, passeth into the body and belly. And yet that is one thing, which is done outwardly, and that is another thing which is inwardly believed through faith. That which belongeth to the senses of the body is corruptible, but that which faith believeth is incorruptible. Wherefore that which appears outwardly, is not the thing itself, but the image or representation of the thing, but that is the truth of the thing, and the thing itself, which is perceived & understood by the mind.  
Hereupon blessed Augustine, in his Exposition upon john's Gospel, speaking of the body and blood of Christ, saith thus: Moses also did eat Manna, 
Aug. in joh. tract. 26.  so did Aaron, and so did Phiwees: yea many others did eat Manna in the Wilderness, who also pleased God, and yet are not dead. And why so? because they did spiritually understand, the visible food, they did spiritually hunger after it, they did spiritually taste it, that so they might be spiritually satisfied and filled. For even we also ourselves, do at this day receive visible food, but the Sacrament is one thing, and the virtue or power of the Sacrament is another thing. Likewise in the words following: 
Aug. tract. eodem.  This is the bread which came down from heaven. Manna signified this bread: the altar of God also signified this bread. They were Sacraments: and are divers or differing one of them from another, in respect of their signs, but are equal and like, yea all one in the matter that is signified by them. Harken what the Apostle Paul saith: 
1 Cor. 10.1.2. etc.  I would not have you ignorant (brethren) that all our Fathers were under the Cloud, and that all passed through the Sea, and were all baptised unto Moses, in the Cloud and in the Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink. Verily they had the same spiritual both meat and drink, but another bodily both meat and drink, for they had Manna, and we another thing, and yet they had the same spiritual thing that we have. And the Apostle addeth: and they did all drink the same spiritual drink. They drunk one thing, and we another, but that was in respect of visible kind or form, and yet they both signified one thing by spiritual power. For how otherwise could it be the same drink. They drank (saith he) of the spiritual rock that followed them: and the rock was Christ. From thence came the bread, from thence came the drink. The rock was Christ in sign & figure, but the very & true Christ is in word and in flesh. Again, 
Aug. tract. eodem.  in the same place: This is the bread that came down from heaven, so that whosoever shall eat of it, shall not dye: but yet he must eat that, which appertaineth to the virtue and power of the Sacrament, and not that only which appertaineth to the visible Sacrament. And such a one is he as eateth inwardly, and not outwardly only: and as eateth the same in his heart through faith, and not that pierceth or presseth it with his teeth.  
And in another place of his said Exposition upon john, bringing in our Saviour's words, he speaketh thus: 
Aug. in joh. tract 27.  Doth this offend you, that I said, behold, I give you my flesh to eat, and my blood to drink? What then if ye shall see the Son of man ascend up, where he was before? What meaneth this? Doth he by this speech lose that which moved them? Doth he by so saying open that wherewith they were offended? Yea verily, and that fully also, if they could have understood it. For they thought, that he would have given his body, but he said that he would go up into heaven, and that whole as he was: as though he should say: When ye shall see the Son of man ascending up where he was before, at the least even than ye shall know, that he will not give his body after such a manner and fashion, as you imagine and fantasy: yea, and even then also ye shall understand, that his grace is not consumed or eaten up by bitings and morsels. For the Lord himself saith: It is the spirit that quickeneth, the flesh profiteth nothing. And after that he had uttered many words and sentences, he again addeth: 
Aug. tract. eodem. Rom. 8.9.  Whosoever (saith the Apostle) hath not the spirit of Christ, the same is none of his. Wherefore it is the spirit that quickeneth, the flesh profiteth nothing. The words that I have spoken unto you, are spirit and life. What meaneth this that they are spirit and life? That is to say, they must be spiritually understood. Hast thou understood them spiritually: then are they spirit and life to thee. Hast thou understood them carnally: yea even so are they spirit and life, but not unto thee.  
By the authority of this Doctor, handling the Lords words, concerning the Sacrament of his body and blood, we are plainly taught, that those words of the Lord must be understood spiritually, and not carnally, even as himself saith: 
joh. 6.63.  The words which I speak unto you are spirit and life: yea even those words verily which he spoke concerning the eating of his flesh, and the drinking of his blood: For he speaketh of those words wherewith his Disciples were offended. Wherefore, to the end they might not be offended, the heavenly Master or Teacher, calleth them back from the flesh to the spirit, and from bodily sight, to invisible understanding. We see therefore in what respect that meat of the Lords body, and that drink of his blood, are truly and indeed his body, and truly and indeed his blood, to wit, in respect that they are spirit and life.  
Moreover: such things as be all one, are contained in or under one definition. Now it is affirmed, of the very and true body of Christ, that he is very God and very man: God as he was begotten of the father from before all beginnings: and man, as he was towards the end of the world, conceived and borne of the Virgin Mary. But these things cannot be said of that body of Christ, which by a mystery is celebrated and administered in the Church, and yet it is after a certain manner known to be Christ's body: now that manner is in figure and representation, that so the truth, and the thing itself, may be the better perceived.  
In these prayers, which are said after the mystery of the body and blood of Christ, and whereunto the people answer, Amen, thus it is uttered with the Priest's voice: We, that do take or receive the pledge of everlasting life, do humbly beseech thee to grant, that we may with a manifest and plain partaking receive that, which we touch, in the image or representation of the Sacrament.  
Now we know that a pledge and an image or representation, appertain to another thing, that is to say, have respect not to themselves, but to another thing. For a pledge is a pledge of that thing, for the pledging whereof it is given, and not the thing itself, as likewise an image is the image of that thing, the likeness whereof it doth represent or show forth. For these things do signify the thing itself, whose picture and pledge they are, and yet for all that, they do not very manifestly declare the things themselves. Which seeing it is so, it plainly appeareth, that this body and blood, are the pledge, and (as it were) the picture, or representation of a thing that shall be, to the end, that that which is now showed by a similitude, may in time hereafter to come, be, by manifestation, or manifestly revealed. Whereupon, I conclude, that if now they signify, and in time to come shall make manifest, or lay open, that then, that is one thing, which is done and performed now, and that that is another thing, which shall in time to come, be manifested and laid open. Wherefore, that which the Church celebrateth and administereth, is both the body and blood of Christ, but yet as a pledge, and (as it were) the picture, or representation. But than it shall be the truth, when as now, not the pledge, nor the picture, or representation of the thing shall appear, but the truth of the thing itself.  
Also in another place of the said prayers; We beseech thee Lord to grant that thy Sacraments may work that in us, which they do contain, that look what we now administer and receive in form, we may also receive it in the truth of the things. He saith, that these things are celebrated and done, in show & form, and not in truth, that is, in similitude or likeness, and not in the declaration of the thing itself. Now the form and show of a thing, and the verity or truth of the self same thing, differ one of them from another. Wherefore that body and blood, which is celebrated and received in the Church, differeth from that body and blood, which is known to be now glorified in Christ's body, thorough his Resurrection. And the former of these two bodies is a pledge and figure: and this latter is the very truth itself, for the former is celebrated and administered, till such time, as we may come to the other: but when we shall once come to this latter, the former shall be removed and taken away. Wherefore it appreareth, that they are by a very great difference sundered one of them from the other: yea, look what difference there is between the pledge and thing for which the pledge is given, and between an Image, or the thing whose Image it is, or between the form and show of a thing, and the truth itself, so much difference there is, between the one and the other. Thus we see, that that mystery of the body and blood of Christ, which the faithful do now receive in the Church, doth much differ, & is fare severed from that body, which was borne of the Virgin Mary, which suffered, which was buried, which rose again, which ascended into heaven, and which sitteth at the right hand of the Father. For that which is celebrated & received, while we are in the way of this life, must be spiritually received and understood; for Faith believeth the thing which it seethe not, & layeth hold of that which doth spiritually feed the soul, and make glad the heart, and giveth eternal life, and incorruption, whilst we look not upon that, which feedeth the body, or is pressed with the teeth, or is broken in pieces, but that only which is spiritually received in faith: whereas that body, in which Christ suffered and rose again, is his own very body, which he took of the body of the Virgin Mary, which also was palpable and visible, yea, and that after his Resurrection; even as he himself saith unto the Disciples: 
Luke 24.38.39.  Why are ye troubled? and wherefore do thoughts and doubts arise in your hearts? Behold my hands and my feet, for it is I myself. Handle me and see, for a spirit hath not flesh and bones as ye see me have.  
Let us hear also what blessed Fulgentius writeth in his Book of Faith; Look that thou do most steadfastly believe, 
Fulgen. de fide.  and at no hand doubt that the only begotten Word of God became flesh, 
Ephes. 5.2.  and offered up himself for us as an offering, and a sacrifice, of a sweet smelling savour unto God. Unto whom, with the Father, and the holy Ghost, the Patriarches, Prophets, and Priests, did in the time of the old Testament, offer up Beasts and sacrifice them: and unto whom also, with the Father, and the holy Ghost (with whom he is of one and the self same Godhead) the holy Catholic Church being dispersed throughout the whole world, ceaseth not in faith, and love, to offer up, the sacrifice of Bread and Wine. For in those sacrifices of flesh and Beasts, there was a signification of Christ's flesh, which even he himself being without sin should offer for our sins: and of his blood also, which he should shed for the forgiveness of our sins: but in this sacrifice of Bread and Wine, there is a thanksgiving for, and a remembrance of that flesh of Christ, which he offered up for us: and of that blood, which he himself, being very God, did shed for us: 
Act. 20.28.  of which S. Paul speaketh in the Acts of the Apostles, and in the xx. Chapter of the said book, saying: Take heed unto yourselves, and to all the flock, whereof the holy Ghost hath made you Bishops or overseers, to govern the Church of God, which he hath purchased with his own blood. Wherefore there was in the former sacrifices figuratively signified, that that should be given to us: but there is in this sacrifice evidently and plainly declared, what is given unto us. Now the Doctor in saying, that there was in those sacrifices signified, what should be given unto us, and that in this sacrifice, there was declared what was given unto us already, he doth plainly declare, that as those sacrifices had the figure of things to come, so our sacrifice is a figure of things that are past. By which speeches he hath most evidently declared, what great difference there is, between that body wherein Christ suffered, and this body which is celebrated and administered in the remembrance of his Passion, or death. For that body wherein he suffered, was his proper, and very or true body, having no mystical or figurative matter in it: But this latter is a mystical body, showing one thing outwardly in figure, and inwardly representing another thing, thorough the understanding and apprehension of faith.  
Moreover, let us add and put down one other testimony of that reverend Father, Augustine, which shall both warrant the truth and credit of our sayings, and make an end of our Oration and speech. In a certain Sermon, 
Aug. de sacra. altar. Serm.  which he made to the people concerning the Sacrament of the Altar, thus he saith. The thing which you see on God's Altar, you saw the same the night that is past: but as yet ye have not heard, what it is, what it meaneth, and of how great a matter it containeth the Sacrament. The thing which you see is bread, and the cup, which thing also your own eyes do declare unto you: but as concerning that wherein your faith requireth to be instructed, the Bread is the body of Christ, and the cup is his blood. Truly this is shortly said, and it may be perhaps sufficient for faith, but yet faith always needeth instruction; 
Esay 7.9.  For the Prophet saith, Unless ye believe, ye shall not understand. You may peradventure say unto me; Thou biddest us believe, but yet we say, declare it unto us, that we may understand. For such a thought may arise in some man's mind: We know from whom our Lord jesus Christ took his flesh, to wit, of the Virgin Mary: he being an Infant, did suck, and was nourished, and did grow and came to man's age, he suffered persecution at the jews hands, he was hanged upon a tree, he was killed, he was taken from the Cross, he was buried, the third day he rose again, he ascended into heaven, even what day pleased him, thither he carried up his body, from thence shall he come to judge the quick and the dead, and he is there now sitting at the right hand of the Father. How then is the bread his body? and the cup, or that which is contained in the cup, how is it his blood? These things (good brethren) are therefore called Sacraments, because one thing is seen in them, and another thing understood: that which is seen, hath a bodily kind, form, and show: but that which is understood, hath spiritual fruit. The reverend Author in speaking these things instructeth us, what we ought to think and hold, both concerning the Lords own body, which was borne of the Virgin Mary, and sitteth now at the right hand of GOD, and in which he shall come to judge the quick and the dead: and also concerning that body, which is set on the Altar, and whereof the people are partakers. That body is sound and whole, and is not divided by any cutting, neither covered with any figures: but this body which is set upon the Lord's Table, is both a figure, because it is a Sacrament, and also as it is outwardly seen, hath a bodily kind and form that feedeth the body, but as it is inwardly understood, it hath a spiritual fruit, which quickeneth the soul.  

Aug. de sacra. altar. Serm. 1 Cor. 12.27.  And the same Doctor, minding to speak somewhat more plainly and manifestly, of this mystical body, in the words following, saith thus; If ye will therefore understand what Christ's body means, hear the Apostles, saying: Ye are the body of Christ, and members for your part. If then ye be the body of Christ, and members for your part, your mystery is set on the Lord's Table, and ye receive the mystery of the Lord. You answer: Amen, to that thing which you yourselves be, and by so answering, you subscribe and consent to the same. Thou hearest than Christ's body, and thou answerest, Amen: be a member of the body of Christ, that so thy Amen may be true and right. But wherefore is this done in bread? In this matter we will bring forth nothing of our own devise, let us rather hear the Apostle himself utter his mind, when speaking of this Sacrament, he saith, we that are many, are one bread, 
1 Cor. 10.17.  and one body, etc. This holy man Augustine doth sufficiently instruct us, that as Christ's body is signified by the Bread which is set upon the Altar, so also there is thereby signified by the body of the people that receiveth it, manifestly thereby declaring, that that is Christ's proper or own body, in which he was borne of the Virgin, in which he sucked, in which he suffered, in which be died, in which he was buried, in which he rose again, in which he ascended into Heaven, in which he sitteth at the right hand of the Father, and in which he shall come to judge the quick and the dead: Whereas that which is set upon the Lord's Table, containeth the mystery of the other, even as it doth likewise contain, the mystery of the believing people, the Apostle himself witnessing the same, and saying: We that are many, are one bread, 
1 Cor. 10.17.  and one body in Christ.  
Your wisdom (most noble Prince) may perceive and understand, that I have both by the testimonies of the sacred Scriptures and by the sayings of the holy Fathers, faithfully alleged and laid down, most evidently declared, and plainly proved, that that bread which is called Christ's body, and that cup which is called Christ's blood, is a figure, because it is a mystery: and also that there is no small difference, between that his body, which is so in a mystery, and that his body, which suffer●● and was buried, and rose again, because in that was the very proper body of our Saviour, neither was there in it, any figure or or signification, but the manifestation and plainness of the thing itself was known, as also the believers at this day, do desire the sight thereof: for that is our head, and when we see it, 
joh. 10.30.  our desire shall be satisfied: for he and the Father are one, not in respect that our Saviour hath a body, but in respect of the fullness of the godhead, 
Col. 2.9.  which dwelled in Christ, as he was man. Whereas in this, which is celebrated and administered by a mystery, there is a figure not only of Christ's own body, but also of the body of the people, that believe in Christ: for it beareth the figure of both the bodies, that is to say, both of Christ body which suffered, and rose again, and of the people, that are in Christ through Baptism borne again, and quickened from the dead.  
Hereunto let us add also, that this bread, and this cup, which is called the body and blood of Christ, doth lievely represent or set out the remembrance of the Lords passion or death, even as he himself hath said in the Gospel: 
Luk. 22.19.  Do ye this in remembrance of me: which the Apostle Paul expounding, saith: 
1 Cor. 11.26.  So often as ye shall eat of this bread, and drink of this cup, ye shall show forth the Lords death till he come. Here we are taught by our Saviour, & by the holy Apostle Saint Paul, that that bread, and that wine, which is set on the Altar, is there set for a figure or remembrance of the Lords death, to the end it might call back to our remembrance, that which hath been done in time past, that so we being made mindful of that his passion, might by it be made partakers of God's gifts and graces, by which also we are delivered from death, knowing this, that when we shall come to the sight and beholding of Christ, we shall have no need of such instruments and means, thereby to be put in remembrance, what his unmeasurable and infinite goodness hath endured for us: the reason is, because that When we shall behold him face to face, 
1 Cor. 13.12.  we shall be put in mind, not by any outward admonition of temporal things, but we shall behold him in the very contemplation and sight of the truth itself, and to be instructed how we ought to give thanks to the author of our salvation.  
And yet I would have no man think, that because we speak thus, that therefore the faithful do not in the mystery of the Sacrament, receive the Lords body and blood, because faith receiveth that thing, not which the eye seethe, but that which the heart believeth: for it is a spiritual meat, and a spiritual drink, spiritually feeding the soul, and giving the life of everlasting fullness, even as our Saviour himself commending and setting out this mystery, saith: 
joh. 6.63.  It is the spirit that quickeneth, the flesh profiteth nothing.  
Thus I being a man of very small gifts, and desiring to yield obedience unto your Excellency's commandment, have presumed and undertaken to dispute, or reason of no small matters: wherein I have not followed the presumption of mine own thinking or judgement, but regarded rather the authority of the ancient Fathers: which, if your Highness shall allow, as spoken catholicly & Christianly, impute it I pray you to the deserts and worthiness of your own zeal and religion, which was not ashamed (having for a while laid aside the glory of your Kingly magnificence) to demand an answer concerning the truth, of such a poor and base person as I am. But if happily these things shall not please and delight you, ascribe it unto my folly and unskilfulness, which could not effectually declare that which your Highness wished, and I myself greatly desired.  
Here endeth bertram's Book, concerning the Body and Blood of the Lord.   

Errata.  
IN the Epistle] Whether he spurious, (read) whether he be spurious.  

In the Preface next following.  
PAge 2. Charlemagne the Great, (read) Charles the Great.  
Page 7. Trithenius (read) Trithemius.  
Page 9 Sendeth greeting (read) send greeting.   

In the Book of Bertram.  
FOl. 5. Outwardly locked up (read) outwardly looked upon.  
Fol. 9 In colour or in favour (read) in colour or in savour.