Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	let_v	3,688	5	4.6491	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19563	An aunsvvere by the Reuerend Father in God Thomas Archbyshop of Canterbury, primate of all England and metropolitane, vnto a craftie and sophisticall cauillation, deuised by Stephen Gardiner Doctour of Law, late Byshop of Winchester agaynst the true and godly doctrine of the most holy sacrament, of the body and bloud of our sauiour Iesu Christ Wherein is also, as occasion serueth, aunswered such places of the booke of Doct. Richard Smith, as may seeme any thyng worthy the aunsweryng. Here is also the true copy of the booke written, and in open court deliuered, by D. Stephen Gardiner ...; Answer of the Most Reverend Father in God Thomas Archebyshop of Canterburye, primate of all Englande and metropolitane unto a crafty and sophisticall cavillation devised by Stephen Gardiner doctour of law, late byshop of Winchester, agaynst the trewe and godly doctrine of the moste holy sacrament of the body and bloud of our saviour Jesu Christe	Cranmer, Thomas, 1489-1556.; Cranmer, Thomas, 1489-1556. Defence of the true and catholike doctrine of the sacrament of the body and bloud of our saviour Christ. Selections.; Gardiner, Stephen, 1483?-1555. Explication and assertion of the true catholique fayth, touchyng the moost blessed sacrament of the aulter.; Foxe, John, 1516-1587. Actes and monuments.	1580 (1580)	STC 5992; ESTC S107277	634,332	462

knew they it not Forsooth because their mindes were grosse as yet and had not receaued the fulnes of the Spirite And therfore our Sauyour Christ minding to draw them from this grossenes tolde them of an other kinde of meate then they fantasied as it were rebuking them for that they perceiued not that there was any other kinde of eating and drinking besides that eating and drinking which is with the mouth and throate Likewise when he said to the woman of Samaria Who soeuer shall drink of that water that I shal geue him shal neuer be thirsty again They that heard him speak those words might well perceiue that he went about to make them well acquainted with an other kinde of drinking then is the drinking with the mouth and throate For there is no such kinde of drinke that with once drinking can quench the thirst of a mans body for euer Wherefore in saying he shall neuer be thirsty agayn he did draw their mindes from drinking with the mouth vnto another kinde of drinking wherof they knew not and vnto another kinde of thirsting wherewith as yet they were not acquainted And also when our Sauyour Christ said he that commeth to me shall not hunger and he that beleeueth on me shall neuer be thirsty he gaue them a plain watcheworde that there was another kinde of meate and drinke then that wherwith he fed them at the other syde of the water and an other kynde of hungryng and thirstyng then was the hungryng and thyrstyng of the bodye By these wordes therfore he droue the people to vnderstand an other kynde of eatyng and drynking of hungring and thirsting then that whiche belongeth onely for the preseruation of temporall life Now then as the thing that comforteth the body is called meate and drink of a lyke sorte the scripture calleth the same thinge that comforteth the soule meate and drinke Wherfore as here before in the first note is declared the hunger drought of the soule so is it nowe secondly to be noted what is the meate drinke and foode of the soule The meate drinke foode and refreshing of the soule is our Sauiour Christ as he sayd himselfe Come vnto me all you that trauaile and be laden and I will refresh you And If any man be dry sayth he let him come to me and drinke He that beleueth in me floudes of water of life shall flowe out of hys bellye And I am the bread of life saith Christe he that commeth to me shall not be hungry and he that beleeueth in me shall neuer be dry For as meate and drinke do comfort the hungry body so doth the death of Christes body and the shedding of his bloud comforte the soule when she is after her sorte hungry What thinge is it that comforteth and nourisheth the body Forsooth meate and drinke By what names then shall we call the body and bloud of our sauiour Christ which do comfort and nourish the hungry soule but by the names of meate and drynke And this symilitude caused our Sauiour to say my flesh is very meate and my bloud is very drinke For there is no kinde of meate that is comfortable to the soule but only the death of Christes blessed body Nor no kinde of drinke that can quench her thirst but only the bloudsheading of our Sauyour Christ which was shed for her offences For as there is a carnall generation and a carnall feeding and nourishment so is there also a spirituall generation and a spirituall feeding And as euery man by carnall generation of father and mother is carnally begotten and borne vnto this mortall life so is euery good christian spiritually borne by Christ vnto eternall life And as euery man is carnally fedde and nourished in his body by meat and drinke euen so is euery good christian man spiritually fed and nourished in his soule by the flesh and bloud of our Sauyour Christ. And this Christ hymselfe teacheth vs in thys syxt of Iohn saying Verely verely I say vnto you excepte ye eate the flesh of the sonne of man and drynke hys bloud you haue no life in you Who so eateth my flesh and drynketh my bloude hath eternall life and I will rayse him vp at the last daye For my flesh is very meate and my bloud is very drynke He that eateth my fleshe and drynketh my bloude dwelleth in me and I in hym As the liuing father hath sent me and I liue by the father euen so he that eateth me shall lyue by me And this S. Paul confessed him selfe saying That I haue life I haue it by faith in the Sonne of God And now it is not I that liue but Christ liueth in me The thyrd thyng to be noted is this that although our Sauiour Christ resembleth hys fleshe and bloud to meate and drynke yet he farre passeth and excelleth all corporall meates and drynkes For although eorporall meates and drynkes do nourish and continue our life here in this world yet they begin not our life For the beginning of our lyfe we haue of our fathers and mothers and the meate after we be begotten doth feede and nourish vs and so preserueth vs for a tyme. But our sauiour Christ is both the first beginner of our spirituall lyfe who first begetteth vs vnto God his father and also afterward he is our lyuely foode and nourishment Moreouer meate and drynke doe feede and nourishe onely our bodyes but CHRISTE is the true and perfect nourishment both of body and soule And besides that bodely foode preserueth the lyfe but for a tyme but Christ is such a spirituall and perfect foode that he preserueth both body and soule for euer as he sayde vnto Martha I am a resurrection and lyfe He that beleueth in me although he dye yet shall he lyue And hee that lyueth and beleeueth in me shal not dye for euer Fourthly it is to be noted that the true knowledge of these things is the true knowledge of Christ and to teache these thinges is to teache Christ. and the beleuing and feelyng of these thinges is the beleuyng and feelyng of Christ in our hartes And the more clearely we see vnderstand and beleue these thinges the more clearely we see and vnderstand Christ and haue more fully our fayth and comfort in hym And although our carnal generation and our carnal nourishment be known to all men by dayly experyence and by our common senses yet this our spirituall generation and our spirituall nutrition be so obscure and hyd vnto vs that we cannot attayne to the true and perfect knowledge and feelyng of them but onely by fayth which must be grounded vpon Goddes most holy worde and sacramentes And for this consideration our Sauiour Christ hath not only set forth these thyngs most playnly in his holy word that we may heare them with our eares but he hath also ordayned one visible sacrament of spirituall regeneration in water and an

I know that euery thing that men see hath a certayne bignes For that nature that hath no bignes can not be seene Moreouer to sit in the throne of glory and to sette the Lambes vpon his right hand and the goates vpon his left hand signifieth a thing that hath quantitie and bygnes Hitherto haue I rehersed Theodoretus wordes and shortly after Eranistes sayth Eran. We must tourne euery stone as the prouerb sayth to seeke out the truth but specially when godly matters be propounded Orth. Tell me than the sacramentall signes which be offered to God by his priestes wherof be they signes sayst thou Eran. Of the Lordes body and bloud Orth. Of a very body or not of a very body Eran. Of a very body Orth. Very well for an image must be made after a true paterne for Paynters follow nature and paynt the images of such thinges as we see with our eyes Eran. Truth it is Orth. If therfore the godly sacramentes represent a true body than is the Lordes body yet still a body not conuerted into the nature of his Godhead but replenished with Goddes glory Eran. It cometh in good tyme that thou makest mention of Gods sacramentes for by the same I shall proue that Christes body is tourned into an other nature Answer therfore vnto my questions Orth. I shall answer Eran. What callest thou that which is offered before the inuocation of the priest Orth. We must not speake playnly for it is like that some be present which haue not professed Christ. Eran. Answer couertly Orth. It is a nourishment made of sedes that be like Eran. Than how call we the other signe Orth. It is also a common name that signifieth a kind of drinke Eran. But how doest thou call them after the sanctification Orth. The body of Christ and the bloud of Christ. Eran. And doest thou beleue that thou art made partaker of Christes body and bloud Orth. I beleue so Eran. Therfore as the tokens of Gods body and bloud be other thinges before the priestes inuocation but after the inuocation they be chaunged and be other things so also the body of Christ after his assumption is chaunged into his deuine substaunce Ortho. Thou art taken with thine owne nette For the sacramentall signes go not from their owne nature after the sanctification but continue in their former substance forme and figure and may be seene and touched as well as before yet in our mindes we do consider what they be made and do repute and esteme them and haue them in reuerence according to the same thinges that they be taken for Therfore cōpare their images to the paterne and thou shalt see them like For figure must be like to the thing it selfe For Christes body hath his former fashion figure and bignesse and to speake at one word the same substance of his body but after his resurrection it was made immortall and of such power that no corruption nor death could come vnto it and it was exalted vnto that dignity that it was sette at the right hand of the father and honoured of all creatures as the body of him that is the Lord of nature Eran. But the sacramentall token chaungeth his former name for it is no more called as it was before but is called Christes body Therfore must his body after his ascention be called God and not a body Orth. Thou semest to me ignorant for it is not called his body onely but also the bread of lyfe as the Lord called it So the body of Christ we call a godly body a body that giueth life Gods body the Lordes body our masters body name ning that it is not a common body as other mennes bodies be but that it is the body of our Lord Iesu Christ both God and man This haue I rehersed of the great clerke and holy byshop Theodoretus whom some of the Papists perceiuing to make so playnly agaynst them haue defamed saying that he was infected with the errour of Nestorius Here the Papistes shewe their old accustomed nature and condition which is euen in a manifest matter rather to lie without shame than to giue place vnto the truth and confesse their owne errour And although his aduersaries falsely bruted such a fame agaynst him whan he was yet a liue neuerthelesse he was purged therof by the whole Councell of Calcedon about a leuen hundred yeares agoe And furthermore in his booke which he wrote agaynst heresies he specially condemneth Nestorius by name And also all his iij. bookes of his dialogues before rehersed he wrot chiefly agaynst Nestorius and was neuer here in noted of error this thousand yeare but hath euer bene reputed and taken for an holy Byshop a great learned man and a graue author vntill now at this present tyme whan the Papistes haue nothing to answer vnto him they begin in excusing of them selues to defame him Thus much haue I spoken for Theodoretus which I pray thee be not weary to read good reader but often and with delectation deliberation and good aduertisement to read For it conteineth playnly and breefly the true instruction of a Christian man concerning the matter which in this booke we treate vpon First that our sauiour Christ in his last supper whan he gaue bread and wine to his apostles saying This is my body This is my bloud it was bread which he called his body and wine mixed in the cup which he called his bloud so that he changed the names of the bread and wine which were the misteries sacramentes fignes figures and tokens of Christes flesh and bloud and called them by the names of the thinges which they did represent and signifie that is to say the bread he called by the name of his very flesh and the wine by the name of his bloud Second that although the names of bread and wine were changed after sanctification yet neuertheles the thinges them selues remayned the selfe same that they were before the sanctification that is to say the same bread and wine in nature substance form and fashion The thyrd seing that the substance of the bread and wine be not changed why be then their names changed and the bread called Christes flesh and the wine his bloud Theodoretus sheweth that the cause therof was this that we should not haue so much respect to the bread and wyne which we see with our eyes and tast with our mouthes as we should haue to Christ him selfe in whome we beleue with our hartes and fele and tast him by our faith and with whose flesh and bloud by his grace we beleue that we be spiritually fedde and norished These thinges we ought to remember the reuolue in our myndes and to lift vp our hartes from the bread and wine vnto Christ that sitteth aboue And bicause we should so do therfore after the consecration they be no more called bread and wine but the body and bloud of Christ. The forth It is in these sacramentes of bread and wine

such perplexity as alteration hath engendred and so do as good seruice in the truth as was ment therby to hinder and empayre it And this shall suffice for an answere to this fourth booke Caunterbury HEre apeareth your sincerity in proceeding in this matter For you leaue out those wordes of S. Ambrose which maketh his meaning playne that the prophet spake of the mistery of Christes incarnation Si negant quia in Christo etiam incarnationis adoranda misteria sunt c. If they deny sayth he that the misteries of the incarnatiō in Christ be to be honored c. And a little after Qua ratione ad incarnationis dominicae sacramentum spectare videatur quod ait Propheta Adorate scabellum pedum eius consideremus Let vs consider by what meanes this saying of the prophet worship his foote stoole may be seene to pertayne to the sacrament of Christes incarnation And after the wordes by you rehearsed foloweth by and by Cum igitur incarnationis adorandum sit Sacramentum c. Seing then that the Sacrament of the incarnation is to be honored In these wordes sheweth S. Ambrose playnly that the worshipping of Christes flesh is vnderstand of the mistery of his incarnation So that S. Ambrose ment not onely that men should worship Christ when they receaue the Sacrament but that all creatures at all tymes should worship him And therfore he expresseth there by name how the Angels did worship him and also Mary Magdalene and the Apostles after his resurrection when they receaued not the Sacrament And so did also the shepherds and the wise men worship him yet being in his infancy and the prophet after the mynd of S. Augustine and S. Ambrose commaunded to honor him before his incarnation we likewise honor him sitting now in heauen after his ascentiō For so farre is fayth able to reach without eyther tentering or stretching Thus haue I aunswered to all that you haue brought agaynst my fourth booke not obscurely as you like a cuttell haue done hiding your selfe in your darke colours but playnly to the capacity of all men asmuch as I can And this haue I done with some payne of writing but little or no study for the matter being a very easy thing for defence of the truth to answere by gods word and auncient authors to an ignorant lawyer being well exercised in neyther of both but making such diuinity a she can dreame in his sleape or deuise of his owne brayne or hath sucked out of the Papistical lawes and decrees and for lacke of arguments furnishing vp his booke with prety toyes with glorious bosting and scornfull taunting And with picking out of my booke such sentences as he perswadeth him selfe that he can make some colour of apparaunt answere to deceaue the reader And such places as he seeth his rhetorike will not serue he passeth them away slightly bicause he is afrayd to file his hands therwith Wherfore I may now right well and iustly conclude here myne answere to his confutation with the wordes of my fourth booke which be these But our sauiour Christ himselfe hath geuen vs warning before hand that such false Christians and false teachers should come and hath bydde vs to beware of them saying If any man tell you that Christ is here or Christ is there beleue him not For there shall rise false Christes and false prophets and shall shew many signes and wonders so that if it were possible the very elect should be brought into erroure Take heede I haue told you before hand Thus our Sauiour Christ like a most louing pastor and sauiour of our soules hath giuen vs warning before hand of the perilles and dangers that were to come and to be wise and ware that we should not geue credite vnto such teachers as would perswade vs to worship a peece of bread to kneele to it to knocke to it to creepe to it to follow it in procession to lift vp our hādes to it to offer to it to light candels to it to shut it vp in a chest or boxe to do all other honor vnto it more then we do vnto God hauing alway this pretence or scuse for our idolatry Behold here is Christ. But our Sauiour Christ calleth them false Prophets and sayth Take heed I tell you before Beleue them not If they say to you behold Christ is a broad or in the wildernes goe not out And if they say that he is kept in close places beleue them not And if you will aske me the question who be these false prophets and seducers of the people the aunswere is soone made The Romish Antichristes and their adherents the authors of all erroure ignorance blindnes superstition hipocrisie and idolatry For Innocentius the thyrd one of the most wicked men that euer was in the sea of Rome dyd ordayne and decree that the host should be diligently kept vnder locke and key And Honorius the third not onely confirmed the same but commaunded also that the priestes would diligently teach the people from tyme to tyme that when they lifted vp the bread called the host the people should then reuerently bowe downe and that likewise they should do when the priest carieth the host vnto sicke folkes These be the statutes and ordinaunces of Rome vnder pretence of holines to leade the people vnto all errour and idolatry not bringing them by bread vnto Christ but from Christ vnto bread But all that loue and beleue Christ himselfe let them not thinke that Christ is corporally in the bread but let them lift vp theyr hartes vnto heauen and worshipping him sitting there at the right hand of his father Let them worship him in them selues whose temples they be in whome he dwelleth and liueth spiritually but in no wise let them worship him as being corporally in the bread For he is not in it neither spiritually as he is in man nor corporally as he is in heauen but onely Sacramentally as a thing may be sayd to be in the figure wherby it is signified Thus is sufficiently reproued the third principall errour of the Papistes concerning the Lordes supper which is That wicked members of the deuil doe eate Christes very body and drincke his bloud ¶ Thus endeth the fourth booke ¶ The Confutation of the second booke HAuing declared how much agaynst all truth this author would beare in hand that the reall presence the corporall presence and substanciall presence of Christes most precious body and bloud in the sacrament is not the true catholique doctrine but a deuise of the Papistes which is a terme wherwith this author both vncharitably charge the kinges true subiectes among whome he knoweth a great many to be of that fayth he calleth now Papish But setting wordes a part and to come to the matter as I haue shewed this author to erre partly by wilfulnes partly by ignorance in the vnderstanding of the olde authors concerning the true reall

to declare vnto miserable sinners good newes to heale them that were sicke to make the blinde to see the deafe to heare and the dumbe to speake to set prisoners at liberty to shew that the time of grace and mercy was come to giue light to them that were in darknes and in the shadow of death and to preach and geue pardon and full remission of sinne to all his elected And to performe the same he made a sacrifice and oblation of his owne body vpon the crosse which was a full redemption satisfaction and propitiation for the sinnes of the whole world And to commend this his sacrifice vnto all his faythfull people and to confirme their fayth and hope of eternall saluation in the same he hath ordayned a perpetuall memory of his sayd sacrifice dayly to be vsed in the Church to his perpetuall laud and prayse and to our synguler comfort and consolation That is to say the celebration of his holy supper wherein he doth not cease to geue himselfe with all his benefites to all those that duely receiue the same supper according to his blessed ordinaunce But the Romish Antichrist to deface this great benefite of Christ hatht that his sacrifice vpon the crosse is not sufficient hereunto without any other sacrifice deuised by him and made by the priest or els without Indulgences Beades Pardons Pilgrimages and such other Pelfray to to supply Christes imperfection And that Christen people cannot applye to themselues the benefytes of Christes passion but that the same is in the distribution of the Byshop of Rome or els that by Christ we haue no full remission but be deliuered onely from sinne and yet remaineth temporall payne in Purgatory due for the same to be remitted after this life by the Romish Antichrist and his ministers who take vpon them to do for vs that thing which Christ either would not or could not do O haynous blasphemy most detestable iniury against Christ. O wicked abhomination in the temple of God O pride intollerable of Antechrist and most manifest token of the sonne of perdition extolling himselfe aboue God and with Lucifer exalting his seat and power aboue the throne of God For he that taketh vpon him to supply that thing which he pretendeth to be vnperfect in Christ must nedes make himself aboue Christ so very Antichrist For what is this els but to be agaynst Christ and to bring him in contempt as one that either for lack of charity would not or for lack of power he could not with all his bloudshedding and death cleerely deliuer his faythfull and geue them full remission of their sinnes but that the full perfection thereof must be had at the handes of Antichrist of Rome and his ministers What man of knowledge and zeale to Gods honour can with dry eyes see this iniury to Christ and look vpon the estate of religion brought in by the Papists perceiuing the true sence of Gods wordes subuerted by false gloses of mans deuising the true christen religion turned into certayne hypocriticall and superstitious sectes the people praying with their mouthes and hearing with theyr eares they wist not what and so ignoraunt in Gods word that they could not discerne hypocrisy and superstition from true and sincere religion This was of late yeares the face of religion within this realme of England and yet remayneth in diuers realmes But thankes be to almighty God and to the Kinges Maiesty with his father a Prince of most famous memory the superstitious sectes of Monks and fryers that were in this realme be cleane taken away the scripture is restored vnto the proper and true vnderstanding the people may daylye read and heare Gods heauenly word and pray in their owne language which they vnderstand so that their hartes and mouthes may goe together and be none of those people whome Christ complayned saying These people honour me with their lips but their hartes be farre from me Thankes be to God many corrupt weedes be plucked vp which were wont to rot the flock of Christ and to let the growing of the Lords haruest But what auayleth it to take away beades pardons pilgremages and such other like Popery so long as two chiefe rootes remayne vnpulled vp whereof so long as they remayne will spring agayne all former impediments of the Lords haruest and corruption of his flocke The rest is but braunches and leaues the cutting away wherof is but like topping loppyng of a tree or cutting downe of weedes leauing the body standing and the rootes in the ground but the very body of the tree or rather the rootes of the weedes is the Popish doctrine of Transubstātiation of the reall presence of Christes flesh and bloud in the sacrament of the aulter as they call it and of the sacrifice and oblation of Chryste made by the priest for the saluation of the quicke and the dead Which rootes if they be suffered to grow in the Lordes vineyard they will ouerspread all the ground agayne with the old errors and superstitions These iniuries to Chryst be so intollerable that no christen hart can willingly beare them Wherfore seing that many haue set to their hands whetted their tooles to plucke vp the weedes and to cut down the tree of error I not knowing otherwise how to excuse my selfe at the last day haue in this booke set to my hand and axe with the rest to cut downe this tree and to pluck vp the weedes and plants by the roots which our heauenly father neuer planted but were grafted and sowen in his vineyard by his aduersary the deuil Antichrist his minister The lord graūt that this my trauaile and labour in his vineyard be not in vayn but that it may prosper and bring forth good fruites to his honor and glory For when I see his vineyard ouergrowen with thornes brambles aud weedes I know that euerlasting woe appertayneth vnto me if I hold my peace and put not to my handes and tounge to labour in purging his vineyard God I take to witnes who seeth the hartes of all men thorowly vnto the bottome that I take this labour for none other consideration but for the glory of hys name and the discharge of my duty and the zeale that I beare toward the flocke of Christ. I know in what office God hath placed me and to what purpose that is to say to set forth hys word truely vnto his people to the vttermost of my power without respect of person or regard of thing in the world but of him alone I know what account I shall make to him here of at the last day when euery man shall aunswere for his vocation and receiue for the same good or ill according as he hath done I know how Antichrist hath obscured the glory of god the true knowledge of his word ouercasting the same with mistes and cloudes of errour and ignoraunce through false gloses and interpretations It pittieth me

of Christ of the eating of his flesh to be onely a figure this author had nothing aduanced his purpose As for spiritual vnderstanding meaneth not any destruction of the letter wher the same may stand with the rules of our faith All Christes words be life and spirit contayning in the letter many tymes that is aboue our capacity as specially in this place of the eating of his flesh to discusse the particularities of how yet we must beleue to be true that Christ sayth although we can not tell how For when we go about to discusse of Gods mistery how then we fall from fayth and waxe carnall men and would haue Gods wayes like ours Caunterbury HEre may euery man that readeth the words of Origen plainly see that you seek in this waighty matter nothing by shifts and cauillatiōs For you haue nothing aunswered directly to Origen although he directly writeth agaynst your doctrine For you say that the eating of Chrstes flesh is taken in the proper signification without a fygure Origen sayth there is a figure And Origen sayth further that it is onely a figuratiue spech although not adding this word onely yet adding other words of the same effect For he sayth that we may not vnderstand the words as the letter soundeth And sayth further that if we vnderstand the words of Christ in this place as the letter soundeth the letter killeth Now who knoweth not that to say these words not as the letter soundeth and that letter killeth be as much to say as onely spiritually and only otherwise then the letter soundeth Wherfore you must spit vpon your hands aud take better hold or els you can not be able to plucke Origen so shortly from me And I maruayle that you be not ashamed thus to trifle with the auncient authors in so serious a matter and such places where the reader onely looking vpon the authors wordes may see your dealing The next is Chrysostome whom I cite thus And Saynct Iohn Chrisostome affirmeth the same saying that if any man vnderstand the words of Christ carnally he shall surely profit nothing therby For what meane these words the flesh auayleth nothing He ment not of flesh God forbid but he ment of them that fleshly and carnally vnderstood those things that Christ spake But what is carnall vnderstanding To vnderstand the words simply as they be spoken and nothing els For we ought not so to vnderstād the things which we see but all misteries must be considered with inward eyes and that is spiritually to vnderstand them In these words S. Iohn Chrisostō sheweth plainly that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstand simply as they be spoken but spiritually and figuratiuely Winchester Sainct Chrisostom declareth himself how misteries must be considered with inward eyes which is a spirituall vnderstanding wherby the truth of the mistery is not as it were by a figuratiue spech empayred but with an humility of vnderstanding in a certayn fayth of the truth maruayled at And here the author of this book vseth a sleight to ioyne figuratiuely to spiritually as though they were alwayes all one which is not so Caunterbury AS you haue handled Origen before euen so do you hādle Chrisostō Wherfore I only refer the reader to looke vpon the words of Chrysostome recited in my book who sayth that to vnderstand the words of eating of Christes flesh symply as they be spoken is a carnall vnderstanding And then can it be no proper speech as you say it is bicause it can not be vnderstand as the wordes be spoken but must haue an other v●derstanding spiritually Then followeth next Sainct Augustine of whom I write thus And yet most planely of all other S. Augustine dooth declare this matter in his booke De doctrina christiana in which book he instructeth christian people how they should vnderstand those places of Scripture which seem hard and obscure Seldome sayth he is any difficulty in proper words but either the circumstance of the place or the conferring of diuers translations or els the originall toung wherin it was written will make the sence playn But in words that be altered from their proper signification there is great diligence and hede to be taken And specially we must beware that we take not litterally any thing that is spoken figuratiuely Nor contrary wise we must not take for a figure any thing that is spoken properly Therfore must be declared sayth S. Augustine the maner how to discerne a proper spech from a figuratiue Wherin sayth he must be obserned this rule that if the thing which is spoken be to the furtherance of charity then it is a proper spech and no figure So that if it be a commaundement that forbiddeth any euill or wicked act or commaundeth any good or beneficiall thing then it is no figure But if it commaund any ill or wicked thing or forbiddeth any thing that is good and beneficiall then it is a figuratiue spech Now this saying of Christ Except ye eat the flesh of the sonne of man and drinke his bloud you shall haue no life in you seemeth to commaund an haynons and wicked thing therfore it is a figure commaunding vs to be partakers of Christes passion keeping in our mindes to our great comfort and profite that his flesh was crucified and woūded for vs. This is briefly the sentence of S. Augustine in his booke De doctrina Christiana And the like he writeth in his book De catechisandis rudibus and in his book Contra aeduersarium legis prophet arum and in diuers other places which forte diowsnes I passe ouer For if I should reherse all the authorityes of S. Augustine and other which make mention of this matter it would weary the reader to much Wherfore to all them that by any reasonable meanes will be satisfied these things before rehearsed are sufficient to proue that the eating of Christs flesh and drinking of his bloud is not to be vnderstanded simply and playnly as the words do properly signify that we do eat and drinke him with our mouthes but it is a figuratiue spech spiritually to be vnderstanded that we must deeply print and fruitfully beleue in our harts that his flesh was crucified and his bloud shed for our redemption And this our beliefe in him is to eat his flesh and drink his bloud although they be not present here with vs but be ascēded into heauen As our forefathers before Christs tyme did likewise eat his flesh and drinke his bloud which was so farre from them that he was not yet then borne Winchester Sainct Augustine according to his rules of a figuratiue and proper spéech taketh this spéech Except ye eat c. for a figuratiue spéech because it semeth to commaund in the letter carnally vnderstanded an hainous and wicked thing to eat the flesh of a man as mans carnal imagination conceiueth

although it was the selfe same Christ in nature But we say that he did eat drinke sleepe labour and sweat talke and speake naturally not bicause onely of his nature but bicause the maner and fashion of doing was such as we vse to do Likewise when Iesus passed through the people and they saw him not he was not then sensibly and visibly among them their eyes being letted in such sort that they could not see and perceaue him And so in all the rest of your aduerbes the speach admitteth not to say that Christ is there substancially corporally carnally and sensibly where he is not after a substanciall corporall carnall and sensuall forme and maner This the husband man at his plough and his wife at her rock is able to iudge and to condemne you in this poynt and so can the boyes in the gramer schole that you speake neither according to the english tonge grammer nor reason when you say that these wordes and aduerbes sensibly corporally and naturally do not signifie a corporall sensible and naturall maner I haue bene here somewhat long and tedious but the reader must pardon me for this subtill and euill deuise of your owne brayne without ground or authoritie contayneth such absurdities and may cast such mistes before mens eies to blind them that they should not see that I am constrayned to speake thus much in this matter and yet more shall do if this suffice not But this one thing I wonder much at that you being so much vsed and accustomed to lye do not yet know what lye meaneth But at length in this mater when you see none other shift you be faine to flye to the church for your shotte anker And yet it is but the Romish church For the olde first Church of Christ is cleerely agaynst you And Origen sayth not as you do that to vnderstand the sayd wordes of Christ spiritually is to vnderstand them as the spirite of God hath taught the church but to vnderstand them spiritually is to vnderstand them otherwise then the wordes sound for he that vnderstādeth them after the letter sayth Origen vnderstandeth them carnally and that vnderstanding hurteth and destroyeth For in playne vnderstanding of eating and drinking without trope or figure Christes flesh cannot be eaten nor his bloud dronken Next followeth in order S. Cyprian of whom I write thus And likewise ment Ciprian in those places which the aduersaries of the truth allege of him concerning the true eating of Christes very flesh and drinking of his bloud For Ciprian spake of no grose and carnall eating with the mouth but of an inward spirituall and pure eating with hart and mind which is to beleue in our hartes that his flesh was rent and torne for vs vpon the crosse and his bloud shed for our redemption and that the same flesh and bloud now sitteth at the right hand of the father making continuall intercession for vs and to imprint and digest this in our mindes putting our whole affiance and trust in him as touching our saluation and offering our selues clearly vnto him to loue and serue him all the dayes of our life This is truely sincerely and spiritually to eat his flesh and to drincke his bloud And this sacrifice of Christ vpon the crosse was that oblatiō which Cipriā sayth was figured and signified before it was done by the wine which Noe dranke and by the bread and wine which Melchisedech gaue to Abraham and by many other figures which S. Cyprian there reherseth And now when Christ is come and hath accomplished that sacrifice the same is figured signified and represēted vnto vs by that bread and wine which faythfull people receaue dayly in the holy communion Wherin like as with their mouthes carnally they eate the breade and drincke the wine so by their fayth spiritually they eate Christes very flesh and drincke his very bloud And hereby it apeareth that S. Ciprian clearly affirmeth the most true doctrine and is wholy vpon our side And agaynst the papistes he teacheth most playnly that the Communion ought to be receaued of all men vnder both kindes and that Christ called bread his body and wine his bloud and that there is not transubstantiation but that bread remayneth there as a figure to represent Christes body and wine to represent his bloud and that those which be not the liuely members of Christ do eat the bread and drincke the wine and be not nourished by them but the very flesh and bloud of Christ they neither eate nor drincke Thus haue you declared the mynd of S. Cyprian Winchester As touching Ciprian this author maketh an exposition of his owne deuise which he would haue taken for an answer vnto him Where as Ciprian of all other like as he is auncient within 250. yeares of Christ so did he write very openly in the matter and therfore Melancthon in his epistle to Decolampadius did chuse him for one whose words in the affirmation of Christes true presence in the sacrament had no ambiguitie And like iudgement doth Hippinus in his book before alleaged geue of Cyprianus faith in the sacrament which two I allege to counteruayle the iudgement of this author who speaketh of his owne head as it liketh him playing with the words grosse and carnall and vsing the word represent as though it expressed a figure only Hippinus in the sayd booke alleadgeth Cyprian to say Lib 3. ad Quirinum that the body of our Lord is our sacrifice in flesh meaning as Hipinus sayth Eucharistiam wherin S Augustin as Hippinus saith further in the praier for his mother speaking of the bread and wine of Eucharistia sayth that in it is dispensed the holy host and sacrifice whereby was cancelled the byl obligatory that was agaynst vs. And further Hippinus sayth that the olde men called the bread and wine of our Lordes supper a sacrifice an host and oblation for that specially because they beleued taught the true body of Christ and his true bloud to be destribute in the bread and wine of Eucharistia and as S. Augustin sayth ad Ianuarium to enter in be receiued with the mouth of them that eat These be Hippinus very words who because he is I thinke in this authors opinion taken for no Papist I rather speake in his words then in myne owne whom in an other part of this worke this author doth as it were for charity by name sclaunder to be a Papist Wherfore the sayd Hippinus wordes shal be as I thinke more weighty to oppresse this authors talke then mine be and therfore howsoeuer this author handleth before the wordes of S. Cyprian De vnctione chrismatis and the word shewing out of his epistles yet the same Cyprians fayth appeareth so certayne otherwise as those places shall need no further aunswere of me here hauing brought forth the iudgement of Hippinus Melancton how they vnderstand S. Cyprians fayth which thou reader oughtest to regard

Chrisostome would by his wordes put vs in remembrance not denying therby the visible ministry no more then he doth in his other wordes deny the visible forme of bread and yet would not that we should looke only vpon that but whether fayth directeth vs that is to say vpon the very body of Christ there inuisibly present which fayth knoweth and knoweth it to be there the very body and there therfore to be no bread which bread this true confession of Christes body present by fayth excludeth But touching the priest S. Chrisostomes wordes do by no meane teach vs that there is no visible priest but to thinke that the body of Christ is deliuered of Christes handes which excludeth not in like sort the minister visible as fayth doth the substance inuisible of bread in the Sacrament The one saying in Chrisostome is a godly exhortation according to the truth the other is a doctrine of fayth in the truth we be not taught that the priest is Christ but we be taught that the substance of the bread is made Christes body And then the question in the wordes of Chrisostome Seest thou bread is as much to say as remembrest the fayth as being one of the faythfull that know which terme S. Augustine vsed And then Chrisostome to confirme our fayth in so high a mistery declareth how we should thinke Christ to deliuer his body him selfe as a thing farre exceding mans power to do it And with other heauenly wordes setteth forth the greatnes of that mistery which be wordes of godly and good meditation conuenient for so high a matter to adorne it accordingly which bicause they be holsome and meete allegories wherwith to draw and lift vp our myndes to celestiall thoughtes we may not therby esteeme the substance of that mistery to be but in allegory Here in steed of a solution the author filleth three whole leaues with profe of that is not necessary how a deniall by cōparison is not vtterly a deniall which is in deed true And as one was answered at Cambridge when he pressed the responsall What say ye to myne argument which was not in deede of his making The responsall left his Latin and told the opponent before all his country friendes in playne English It is a good argument syr quoth he but nothing to the purpose And so is the intreating of this matter of deniall by comparison good but nothing to the purpose here and it is an obseruation that requireth good iudgement or els may therby be induced many absurdities Chrisostom as I sayd before speaking to the Christen man seemeth to aske whither he vseth his fayth or no. For if he seeth bread he seeth not with fayth which seeth the body of Christ there present and so no bread If the christen man thinke of passage through him of the celestiall foode he hath therin no spirituall thought such as fayth engendreth and therfore sayth Chrisostome absit here in these wordes of Chrisostom is no deniall with comparison and therfore this author myght haue spared his treatise in these thrée leaues For in those wordes when Chrisostome sayth Thinke not thou receauest the body of Christ by a man There this author neglecteth his owne rule as in his third booke he maketh a solemne argument that by those S. Chrisostoms wordes we receaue not the body of Christ at all seing Chrisostome sayth we may not thinke we receaue it by man So little substantially is this matter handled as a man might say here were many accidentall wordes without a substance or miracle how strange soeuer the same seeme to this author otherwise Caunterbury I Complayned not of your crafty handling of Chrisostome without a iust cause for when you had alleadged the wordes that seemed to make for your purpose you left out the wordes that make clearly agaynst you or which wordes at the least would open all the whole matter And yet the wordes which you leaue out follow immediately the wordes by you alleadged And where to discusse this whole matter you say in the beginning that Chrisostome doth not deny the visible minister no more then he doth the visible forme of bread here at the first chop you vse an other pollicie not much commendable altering pretely the wordes of Chrisostom making of bread the forme of bread For Chrisostome speaketh of bread and wine and not of the formes and accidents of them And if the bread be no more but the visible accidents of bread then is the minister also no more but the visible accidents of a minister and so is the priest nothing els but the puppy of a priest And then the communicants receaue no bread of the priest but a puppy of bread of a puppy of a priest For Chrisostome speaketh in like forme of wordes of the bread as he doth of the priest with these wordes thinke not Thinke not that thou seest bread thinke not that thou receauest of a priest And therfore if this forme of speach exclude the substance of bread it excludeth likewise the substance of the priest And if the priest remayne still not withstanding that speach then may the bread remayne also with the same speach And if your argument be good there is Christes body ergo there is no bread then may I conclude in the same forme of reasoning there is bread ergo there is not Christes body And so this author maketh nothing for you but ouerthroweth your foundation cleane both of transubstantiation and of the reall presence But to make the mind of Chrysostome somewhat more playne he teacheth them that come to that holy mistery with what things their minds should be chiefly occupyed not about earthly and visible thinges but about thinges celestiall and inuisible and not to consider so much what we see with our eies as what we beleue in our hartes not so much what wee receiue bodily as what we receiue spiritually And he teacheth not onelye what we should thinke we receiue but also of whome we should thinke to receiue it saying When you come to the misteries do not thinke that you receiue by a man the body of God but that you receiue fyre by the Aungell Seraphin The thing that we receiue sayth he is not the body of God and the person of whome we receiue is not a man like as before immediately he sayd that the thing which we see is not bread Now if it be not bread in deed that is seen then it is not the body of Christ indeed that is receiued nor he is not a priest indeed of whom we receiue it And on the other syde if it be the very body of Christ that is receiued and a very man of whom it is receiued then it is very bread in deed that is seene And where becommeth then your Transubstantiation But to declare brieflye and playnelye the very trueth according to the minde of Chrisostome as we see with our eyes and eat with our mouthes very bread and see also and