arts of painting and grauingarc the ordinance of God : and to be skilfullin
them is the s;ift of God,as the example of Bezaleel, and Aholiab d('clare,Ex-
od.'; 5. ? o.This vfe of Images mav be in fundi ie things. I. In tlie adorning &
fettina- forth of buildings: thus Salomon beautified his throne with the iniajrc
of lyons. And the Lord commanded his temple to be adorned with the irna-
ges
p^i A Reformed Catholike
gcs of palmc trc
krues for the diftinftion of coyncs ; according to the praftife of Empcrours
and Princes of all nations. When Chrift was asked, Math. 2 2 . whether it was
lawfull to <^iue tribute to Ccfar or no? he called for a pennie and faid,^/?*?/^»-
fnage orfptperfcriftion is thii , they CiidQ,Cefkrs : he then faide , QtMe to Cefar the
things that are Cefirs : not condemning hut approouing the ftampc or image
Vpon his coync. And though the Tewes were forbidden to make images m
vvav of reprcfentation, or vvor/liip of the true God : yet the Syc!e of the fan-
ftuarie, which they vfed , fpecially after the time of Mofts,was ftamped with
the image of the Almond tree,and the potte of JVlanna. 1 1 1. Images fcruc
to keepe in memoric friendes deceafed^whome we reuerencc. And it is like;
that hence came one occafion of the images that are now in vie in the Ro-
mane Church. For in the daies after the Aportics men vfed priuately to keep
the pictures of their friends departed : and this praftife after crept into the
open congregation; and atlaft,fupcrftition gcttmg head, images began to
be worfhipped.
Conclu;: 1 1 . We hold the hiftoricall vfc of images to be good and lawfull :
and that is , to reprefent to the e^'e the aftes of hiftories , whether they be hu-
roancjor diuinc : and thus we thinke the hilrorics of the Bible may be painted
in priuate places.
ConclnC III. In one cafe it is lawfull to make an image to teftifie the pre-
fcncc or thccffe£fs of the maieft le of G od , namely when God himfclfe giues
any fpcciall commandement fo to doc. In this cafe Mofes made and erefted
a trafen fcrpent, to be a typc,fignc, or image to reprefent Chrift crucified,
loh. 5.14. And the Cherubes ouer the merciefeat ferued to reprefent the ma-
icfiic of Godjto whomc the Angels arc fubieft. And in the fecond comman-
«Icmcnt it is not (imply (aide , Thou (halt not makea grauen image : but with
limitation. Thou (halt not make to thjfelfe, that is, on thine ownc head vpon
thine owne will and pleafure.
Conduf. 1 1 1 1. The right images of the new Teftamcnt which we holde
and acknowledge, arc the do£frinc and preaching of the Gofpcll, and all
things that by the word of God pertaines thereto. Gal. T^.IVho hath bewitched
yoH matysfhouUmt obey the truth , to whome Jeftu Chrifl vnu before defcribedin
yoHT fight and amongyou crucified. Hence it followes that the preaching of the
word, is as a moft excellent pi^furein which Chrift with hisbenefits are liue-
ly reprefented vnto vs. And wcdiftcntnot fromOrigen,contraCciriib.8.
who faith, fVe haue no images framed by any bafe voorkeman , but byfmh at are
broHght forth and framed by the word of God, namely patternes ofvertue^and
frames refemb/ingfhrifiians. He meanes that Chriftians thcmfclucs arc the i-
fxiages of Chriftians.
The difference.
Our diflfent from them touching images ftandcs in three points. I. The
Church of Rome holds it lawfull for them to make images to refemble God,
though not in refpeft of his diuinc nature; yet in refpeft of fomc properties
and a£f ions. We on the contrarie hold it vnlawfiill for vs to make any image.
Any way to reprefent the true God: or, to make an image of any dung in way
of
of religion, to worlliip God,much Icflfc the creature thereby. For the fccond
commandcment faith plaincly, Exod. 20.4. Thon/halt mt make to thyftlfc any
grane» image, or the hkems of any thing in hemen,f^ c The Papifls fay,ihe com-
mandcment \% meant ©f the images of falfe gods. But, will they njll they it
muft be vnderftood of the images of the true lehouah ; and it forbids vs Ao ^ ^ f^'th r^
referable God, either m his nature, propertics,orworkes,or to vfc any refcm- T* ^"'^*'
blance of him for any facred vfe : as to hclpe the incmorie,when we are about '* '""
to worfhip God. Thus much the holy Ghoft who is the beft expounder of
himfelfe, teacheth moft plainely,Deut.4.T 5,1 6. Thottfart^efi no tmageat Jui^
iatxo^WG ox Xx\xcGoA) and therefore thou fhdt not make any likenes of any
Asifhc ihould fay, haueyc forgotten the fecond comraandemeni, that God
*auc vnto your fathers ? And thus he flatly reprooues all them that refcroble
the true God in images. But they fay further , that hstmages in the feconiJ
coramandemcnt are meant Uels , that is(fay they)fuch things as men worfliip
for gods. Anfyv. If it were fb , we fhould confound the firit and fecond com-
mandements. For the firft, Thou ILalt haue no other gods before my face,
forbids all falfe gods, which man wickedly frames vnto himfelfe, by o-iuin»
his heart and principall affeftions thereof, to them : and therefore idols alfo
arc here forbidderv , when they arc cfteemcd as G ods . And the difiin^lion
they make that an Image is the reprefcntation oftruc things,an Idol of ihino-s
fqppofcd,is falfe. * Tertullian faith, that eucry/oyw
tearmed an IcioL And ^ Ifidore (aith,that the heathen \^i:k the names oi image ^Etym. I. /.
and /(^i?/ indifferently in one and the fame fignification . And Saint Steucn in
his apologie, Aft.7.4 1 . calls tlie golden calfe an Idol, « Hierome fiith , that i- c i„ jr^^ ^»
dols are images of dead men. Auncicnt Diuines accord with all this which I
haue (aid. Ladantius faith, Inft. lib. 2. cap. ip. J^here images are for religions
fake,there is no religion. The Councill of Eiibera, can. 5 ^decreed, that ncthtng
Jhottld be pamted on the realh of Churches ^rvhich is adoredof the people. ^ On-i^^^ff. ^fjr
gen , fVeftijfer not any to worjhtp lefm at altars, images, and temples: becaufc*t is l^y 7
yiX\\\.^Xi/Thou (halt haue none other Gods. And' Epiphanius(aith,//*>/7^^i;?/7c^p,// ad
the author it ie of the Scriptures to Tee the image ofChrifi , or of any S.m;ts han^w^ Q^^ HxemT-
in the Church. In the fcauenth Councill of Conftantinople, thefc words oYE-
piphaniusarc cited againfl the Encratitx. !Sf mindfull I: cloned children not t9
prin'T images into theQourch , norfet them in the places where the Saints are buri^
monhoufe :for it is not meete that a Chriflun fhould be occupied by the eyes but by
jhe meditation of the minde.
tL^rgtfmentsofthe 'Tapifls.
The reafbns which they vfc todefcnd their opinions are thefe^ I. In Salo-
mons temple wereerefted Clieiubins , which were images of Angels,on the
Merciefeat where God was vvorfhipped: and thereby was re/cnibird the ma»
kflic of God: therefore it is lawful! to make images to refeinblc Cc^.
t^Siifiv.Th^y werccrct^ed by fpcciaU couiniaundcnient ftoni God, who
ggj^ ^Reformed (^atholiks
jwefcribcc! the very forme of them and the place where they mud befet : and
Siereby Mofeshad a warrant tomakethemsotherwife he had {inned:let ihtm
/hew tne hke warrant for their images if they can . Secondly the Cheiubins
were placed in thcholyofhohes in the molt inward place of the Temple,
and confequently were reniooued from the fight of the people , who onel^
heard ofthem: and none but the high prieft fawthcm, and that but once a
yeare. AndtheCherubins without the vayle though they were to befeene»
yet were they not to be worshipped. Exod. ^ o.^.Theiforc they ferue nothing
at all to iuftifie the images of the church of Rome.
ObieEl. 1 1. God appeared in the forme of a man to Abraham, Gen. i8. i^
I ;. and to Daniel, who faw the auncient of daies fitting on a throne, Dan. 9.
■Now as God appeared/© may he be refembled : thercfore(fay they)it is law-
full to relcmble God in the forme of a man or any like image in which he
/hewed himfelfe to men. ^.n-f. In this reafon the propofition is falfe: for God
may appeare in whatfoeuer forme it pJeafeth his maieltie *, yet doth it not fol-
low, that man ihould therefore refcmble God in thofe formes : man hauing
no libertie to relcmble him in any forme at all ; vnleffe he be commaunded ft>
to doe. Againe, when God appeared in the forme of a man,that forme wasa
iigne of Gods prefcnce onely for the time when God appeared and nolon-
ger ; as the bread and wine in the Sacrament are figncs of Chrifts bodieand
Blood, not for euer but for the time ofadminiflration: for afterward they be-
come a<»^ainc as common bread and wine. And when the holy Ghoft appea-
red in the likenes of a doue , that likenes was a figne of his prcfence no longer
then the holy Ghoft fo appeared. And therfore he that would in thcfe formes
rcprefent th6 Trinitie,doth greatly dil}ionour
hath no warrant.
ObieB. III. Man is the image of God, but it islawfull to paint a man, and
therefore to makethe image of God. Anf.h very cauilhfor firft a man cannot
be painted , as he is the image of God , which ftands in the fpirituall gifts of
rignteoufncs and true holines. Againe,the image of a man may be painted for
ciyll or hilloricall vfe, but to paint any man for this end to reprefent God, or
in the way of religion, that we may the better remember and worlhip God, it
is vnlawfull.Other rcalbns which they vfe,are of fmall moment, and therfore
I omit them.
/ /. T>ifsr. They teach and maintaine , that images of God and of Saints
o^e, and u to be yporfhidpt
roorpjif^ed fo too. We on the contrarie , holdc they may not . Our principall
ground is the fecond commaurdement,which containeth two parts : the firft
forbiddeth the making of images to refemblc the true God : the fecond for-
bids the worlTiipping of them,or God in them : in thele words, Tlocufhalt mt .
loi9 dmvHc to /j?>ifw.Now,there can be no worHiip done to any thing Icffe then
the bending of the knee . Againe the bralen ferr ent was a type or image of
Chrift crucificd,Toh. 3 . f 4.appointed by God himfelfe : yet when the people
burned incenfe to it, 2.King.i8.(j.Hczekias brake it in pieces, and is there-
fore
toHchtng images. 05*
fore coramcncled . And when the deuill bad our Sauiour Chrift,butto bowc
downe the knee vnto hini,and he would giue him the whole worldc : Chrill
reieds his o&trS^y^i'^^yThouJhalt rvcrjhip the Lord thy God, andhtpj ovelyjhak
thotsferfte.Math.^.ic. Againeitis lawcfullfor one man to worfl.ip another
with ciuill worfhipjbut to woriliip man with relimous honour is vnlawefuU.
For all religious worfhip is pre fcnbcd in the firft table : and the honour due
tomanisonelyprcfcribcdin the fecond table and the firft commardenient
thereof, f/o;7e«r fhyfather:whKh honour is therefore ciuill and not religious.
X^o w the meancft man that can be,is a more excellent image of G od, then all
the images of God or of Samts that are deuifed by men. Auguftme,and long
after him Gregonean plaine tearmes denieth images to be adored.
. The Papifts defend their opinions by thefe reafons.I.Pfal.99.^.^^y? downe
your {elues before his foote^oole.^synnf. The wordes arcthustobereadriff^w^^f
^-> ^ootefioole-.y^aisx is,at the Arke and Mercy feat,for there he hath made a pro-
mife of his prefence:the words therefore fay netj^ow/or/Ef^-^r-if^, but to God
at the Arke.
/ /.0^;>c7.Exod. ^ .5. God faid to Mofes, Stand Afar offandpttt ojfthyjhoes^
for the place is W^.Nowe if holy places muft be rcucrenced,then much more
holy images,asthe crofTe ofChrift, and fiich like.y^«/God commaunded the
ceremony of putting off the fhocs, that he might thereby ftnkc JVIofes with
a religious reuerence, not of the place but^o£his own maieftie, whole prc-
fence made the place holy. Let them (Ticvvelhe like warrant for images.
// /. Obtecl. It is lawefiill to kneele dovvnc to a chaire of eftate m the ab-
fencc of the king or Queenertherefore much more to the images of God5c
of Saints in heauen glorified ffceciii^ ..Lfcnt' from Mi.fiyinfaer. To knccle to
the chaire ofeftate,is no more but a ciuil teftimoniCjOr fip,ne of ciuill reue-
rence by which all good fiibiefts when occafion is ofTcrcdjfliewe th.eir loyal-
tie and fubie£lion to their lawfiill princes. And this kneeling becing on this
manner, and to no other ende , hath fufficient warrant m the worde ofGod.
But kneeling to the image of any Saint departed jij religious and confe-
quently more then ciuill worfhip,as the Papifts themfelues o^nfcfTe. The ar-
gument then prooueth nothing, vnleflc they wilkeepe themfelues to one and
the fame kind ofworftiip.
/ / /.Differ. The Papifts alfo teach,that God may be lawfully worfliipped
In images,in which he hath appeared vnto menras the Father,in the image of
an old man:the fbnne in the image of a man crucified:and the holy Ghoft in
the likenes of a doue,&c.But we hold it vnlawefull to worfliip God,in,by,or
at any ima2;e:forthis is the thing which(as I hauc prooucd before)thc fecond
commandement forbiddeth. And the faft of the Ifraelites, Exod. ? 2 .in wor-
fhippm^ the golden calfe is condemned as flat idolatrie; albeit they worD jp-
ped not'the calfe but G od in the calfejfor v. 5 .Aaron Cinih,Tc morrcw/Iuil! bee
thefolemnitie of Iehouah:yv\\trf:\>y he doth giue vs to vr.derftand, that the calfe
wasbuta figne of lehouah whomethey worfhipped. Obteff.h fcemes thelf-
raehtes worftiippcd the calfe.For Aaron faith,v.4.7/7f/'^ bee thy gods (O Ifra-
eiyhat brought thee out ofEgjft.Anf. Aarons meaning is nothing elfe, but that
die colden calfe wasa fiene of thcprefence ofthc uue God.And the name of
^ Rrr I the
g66 A%eformcdC(ahohke
the thing fignified is giucn to the fignc, as vpon a ftage he is called a king that
reprefents the king. And Auguftine faith, that images are rvoont lobecalledby
the names of things wheresfthey areimages^ as the counterfeit of Samuel is cal-
led Samuel. And we mufl: not eftecme them all as madde men to thinke that
a calfe made of their earings, bceing but one or two daies old,fhould bee the
God that brought them out of Egypt with a mightic hand many daies be-
And thefeare the points of diflrcrencc touching images;whercin we muft
(land at variance foreuer/with the Church of Rome. For theycrrc in the
foundation of religion,making indeed an idol of the true God,and worfhip-
pino- another Chrift then we doe,vnder new tearmes, maintaining the idoia»
trie of the heathen. And therefore haue we departed from tliem; and fo nmfl:
we (bll doc becaufe they are Idolatersjas I haue prooued.
The X.point. Ofreallpre/ence.
Our Qonfent,
I.We hold and bclccue a presence of Chrifts bodie and blood in the facra-^
ment of the Lords fuppenand that no fained , but a true and rcall prefence
which mufl: be confidcred two waies: firft in refpeft of the fignes,fccondly in
re^peft of the communicants.For the firft we hold and teach,that Chrifts bo^
die and blood,are truely prcfent with the bread and wine,beeing fignes in the
Sacramem;buthaw?not in refbed ofplaceorcoexiflencerbutby facraraen-
tall relation on this manner, when a word is vttcred,the found comes to the
eare;and at the fame inftant,thc thing fignifiedromes to the mindjand thusby
relation the word and the thing fpoken of,are^oth prefent togither . Euen fo
at the Lords table bread and wine muft not be conlidered barely, as fubfifta-
ces and creaturcs,but as outward fignes in relation to the bodie and blood of
Chrift- : and this relation , arifing from the very inftitution of the Sacrament,
ftaiides in this, that when the elements of bread and wine are prefent to the
Iiand and to the mouth of the receiuer ; at the very fame time the bodie and
blood ofChriftareprefcnted to the minderthus and no othervvife is Chrift
truely prefent with the fignes. The fecond prefence is in refpeft of the com-
inunicants,to whofe belecuing hearts he is alfo really prcfent. It will bee faid,
what kind of prefence is this? /^«/Such as the communion in the facramcnt is,
fuch is the prefence:and by the communion muff we iudge of the prefence.
Nowe the communion is on this manner:God the father according to the te-
nour ofthc Euangelicall couenant,giues Chrift in this facramentas really and
truely,as any thing can bee giucn to roan, not by part and pecccme3le(as wee
3fay)but whole Chrift Godand rnan,on this fort. In Chrift there be two na-
tureSjthe godhead, & manhood.The godhead is not giuen in regard of fiib-
ff ancc,or c(Ience:but only in regard of efficacie,merirs , 6c operatic coceiucd
thenceto the manhood- And fiirther in thrsfacrament Chrifts whole man-
hood is gruenboth bodJe and foule, in this order. Firft of all is giucn the very
manhood in refpeft of fubftancc,and that really: fecondly the merits and bc^»
i)efitsthereof,asnamely,thefatisfa(i>ion performed by and in the manhood;
%Q the iuftice of G od. And thus the intire raanhood with the benefits thereof,
of yeaH pre fence. p^^
are ^iuen wholly and ioyntly togithtr.For thetwodiflinafigncs of bread
andwme fignifienot two di(hna giuingsofthc bodie apart,and the blood a-
part;but the full and perfect nounlhmcnt of our foules. Againe the benefits
of Chrifts manhood are diuerfly giuen/ome by imputation,which is,an adi-
on of God accepting that which is done by Chrifl: as done by vs: and thus it
hath pleafed God to giuc the paflion of Chrifl and his obedience. Somca-
gainearcgmenbyakindof propagation, which I cannot fitly exprclTe in
tearmesbutlrclembleitthus. As one candle is lighted by another,and one
torch or candle-hghtis conucied to tweniie candlcsreuen fo the inherent ri<^h-
teoufnes of euery beleeuer,i3 dcnued from the ilorehoufe of riahteoufncHc
which is in the manhood of Chriftjfor the righteoufnes of all the members, is
but the fruit thcrcof^euen as the naturall corruption in all mankinde, is but a
fluit of that originall finne which was in Adam. Thus we fee ho we God for
his part giues Chnflzand that really . To proceede, when God giucs Chrif},
he giues withall at the fame time thefpirit of Chrill,which fpirit creates in the
heart of the receiuer the inftruraent of true faith,by which the heart doeth re-
ally receiue Chrifl giuen of God,byrcfting vpon the promife, which God
hath made that he will giue Chrill: and his righteoufnefle to euery true belec-
uer.Now then,whcn God giues Chrifl: with his benefits, 5c man for his part
by faith receiues the fame as they are ^iuen, there rifcth that vnion which is
bctweene euery good receiuer and Cnrift himfclfe. Which vnio is not forgecl
but a reall,true,and neere coniun£lion:nearer then w hich^ none is or can be:
becaufeitismadeby afolemnegiuingand receiuing that pafTeth betweenc
God and man:as alio by the bond ofoncand the fame fpirit.To come then to
the point,confidering there is a reall vnion,and confequently a reall commu-
nion betweene vs and Chrifl,(as I haue prooued)there mulf needcs bee flich
a kind of prefence wherein Chriif is truely and really prefcnt to the heart of
bim that rcceiues the facrament in faith. And thus farrc doe wee content with
the Romiih Church touching reall prefencc
' Thedtlfetit.
We differ not touching theprefence it felfe, but onely in the maner ofprc-
(ence.For though we hold a reall prefence ofChriffs bodie and blood in the
{acrament,yet doe we not take it to belocall, bodily, or fubftantiall,but fpiii-
tuall and myflicalluo the fignes by facramentall relation, and to the commu-
nicants bv faith alone.On the contrarie the Church of Rome maintaines tran-
fubflantiation,that is,a locall,bodily,and fubflantiall prefence of Chiifts bo-
die and bloodjby a changeand conuerfion of die bread and wine into the (aid
bodie and blood.
Our reafons.
I. This corporall prcftnce ouerturnes fundrie articles of f:')ih For we be-
leeue that the bodie of Chriff was made of the purefubilanceofthe Viirjn
M:irie,and that but oncc,namely when hewasconcciucdby thcholy GhoO-,
and borne.But this cannot f land,if the bodic o^Chrift I c mnde oFbi cad ..! id
bis blood ofwine,asthey mu^ needs bc,if there be no fucccffion or arr-l.ila-
tionbuta reall conuerfion offubilantesin thericramcnfivnlfffewc nud bc-
leeue coritrarieties/hat hii Lodit was n^deof the fuLftance of the \^ir^ir..<\-
ilrr 2 not
p58 A Reformed (^aiholi^e
not of the Virginunadc onccand not once but often. Againc,ifhisbodie and
blood be vnder the formes of bread and w Jne , then is he not as yet afcended
into heauen,but remaines ftill among vs. Neither can hee be faid to come fro
heaucn at the day ofiudgement : for hcc that mufl come thence to iudgc the
quicke and dead,mun be abfent (Tom the earth . And this was the auncient
faith. Auguftme faith, that Chnfl accordmgto his maiefite anci frouidence and
T'rdS}. i.i» qraceiiprefent with vs to the ende of the rporldihut accordtytg to his aflumed fleili
Joh. he is not dxvaies ntth w.Cyril faith,/^*? is abfent in bodie andprefent i)jvertue\
Lf'p.ifi Joh. n>hereij afhhifigs are gofferfied. Yi^ilius CaithyThat he is gone from vs accor-'
r. £ /. ding to his humanitic;/7
Contr. EU" abfent from 7>s:when his fiifh vpoi on earth fit vpos not in heauen: being on earth ^hee
tich.l, i.<^4- was not tn heauentand being now in heanen^ he is not on ^-«r/^.Fulgcntius faith,0»/
Lil'.2.ad and the fame Chrijl according to his humane JUbjiance,n>ai abjentfrom hetwtn wht
Thraji misn- he woi on earth : and left the earth when he afcended into heauen.
dum. Reafon 1 1 . This bodily prefcnce ouerturnes the nature of a true bodic,
whofe common nature orelTentiall properiic it is.to hauelength,brcadth,6c
thicknes,whichbecing taken away a bodic is no more a bodie. And by rea-
fon ofthefe three dimenfions, a bodie can occupic but one place at oncc,3$
CA^. de cate- Ariftotle faid,thc propertic of a bodie is to be fcatcd in fome place, fo as a ma
for.q^tant, may fay where it JS.Thcy therefore that hold the bodie of Chrill to be in ma-
ny places at once.doe makeitnobodie at alhbut rather a fpirit , and that infi-
nit.Thcy alleadgcthatGodis almightie; that is true indccde,but in this arid
hke matters we muft not difpute what God can do,but what he wil doc And
I fav further bccaufe god is omnipotcnt.therfore there be fome things which
he cannot do,as for him to dcnic himfelfcto ])c,5c to make the parts of a con-
tradiftion to be both true at the (ame time. To come to the point, if God
fhould make the very body of Chrift to be in many places at once, he fliould
make it to bcno bodie while it remaines a bodie: and to be circumfcribcd in
fome one place and not circumfcribcd ,becau{e it is in many places at the fame
timerto be vifiblc in heauen and inuifibic in the facrament ; and thus Oiould
he make contradi£lions to be truerwhich to doe, is againll his nature, and ar-
gues rather impotecic then power. Auguftine faitii to this purpofe. f he conld
rr\ r L lie,deceit*eybe deceiued^dealevnwflj^hejhofildnot beommpctent. KnA^Therefore
, y>' ,* . hee id- omnipotent, becattfe he can not doc thefe things. A^3.me, He is ca/'ed omnipO'
^ ' ' tent by dotii^ that which he will ^ and not ly doingthat whtch hewtllnof.whichifit
PjouldhefaPchtm^hefhould not be omnipotent.
Reafon 1 1 1.Tranfubftantiation ouerturnes the very fupper ofthc Lord. .
For in euery facrament there muft be a na;ne ,a thing figni(icd,.ind a propor-
tion or relation betwcene thetn both.But Dopifh real! prefcnce takes al away:
for when the bread is really turned into Chrifls bodie, and the wine into his
bloode , then the figne is aboliHied , and there icmaines notl.ing but the
outwarde formes or appearance of breadcand wine. Againe, itabohDicth
the cndes of the facrament , whereof one is to remember Chrifl till his
commihf^ againe, who beeing prefent in the ficrament bodily ,ncedes not;
to bee remenibred: becaufe helpesofremembranre are of things abfent. A-,
noiher ende is to nomifh the foulc vnto ctcrnail life: but by tranfubflanti-*
aticw
cf real! prefence, ^C^
arion the pnncipaH feeding is of the bodie and not of the foule , v\ hich is one-
ly fed with fpirituall foode: for though the bodie may be bettei cd by the food
of the foule , yet can not the foule be feddc with bodily foode.
Reafbn I V. In the facraincnt the bodie of Chi ift is recciued as it was cru-
cified, & his blood as it was fhed vpon the crofle:but now at this tin;«. Chi ilf s
bodie crucified, remaines ftill as a bodie, but not as a bodie crucified ; bccaufe
the ad of crucif)'ing is ceafed. Therefore it is faith alone , that nukes Chtilt
crucified to be prcfcnt vnto vs in the facramcnt. Againe,that blood which ran
out of the feetc and hands and fide of Chrift vpon the crolle, was not «fathe-