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	truth_n	word_n	3,712	5	4.2368	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01464	A detection of the Deuils sophistrie wherwith he robbeth the vnlearned people, of the true byleef, in the most blessed sacrament of the aulter.	Gardiner, Stephen, 1483?-1555.	1546 (1546)	STC 11591.3; ESTC S102849	86,410	306

his ascention that is to saye to speake to vs and companie with vs as he dyd with his apostelles and disciples or to be felte of vs as he was of saynte Thomas to the satisfaction of oure bodely senses whiche absence of Christe in conuersation repugneth not to y e truth of our catholyke faith whiche is that christ presenteth and exhibiteth vnto vs his natural body and bloud in the sacrament of thaulter For the diuersyte in the maner of beynges present taketh away the cōtrariet● that shulde seme in the matter Now as touchyng the myscōstruynge wronge takynge and somtyme false bearing in hand of that the good holy fathers of Christes churche haue written of the most blessed sacrament o● thaulter First I shall saye this that howe so euer the same holy doctours do agre in the most certeyne truth of our beleef moche labour hath ben taken to p●ke out wordes and sentences and dis●eueryng them out of theyr places by cyrcūstaūce wherof they had theyr true vnderstandynge to make them sound to such as wold haue it so to the cōfirmatiō of their vntrue and false doctrine in this most blessed sacrament And lyke as suche as labour to cōfound the truth be the chyldren of darkenes So in the scriptures and doctours also they resorte to serche the truth ī obscure darke places where they maye haue opportunite to iuggle and deceiue the symple reader For where the doctors speake playnly against theyr falsehead they fare as though they knewe not y t place or had not redde it and then resorte to an other place not so open and playne and there fall to cōiectures and constructions of theyr owne and labour in exposition of those obscure places as thoughe they could there more certeynly declare the mynde of the doctours to conferme theyr lyes then the doctours thē self do in another place of theyr owne workes where they playnly openly manifestly and without ambiguite declare them selfe to agre with the truth And where as the truth grounded in scriptures and opened more clerely by holy writers hath ben in Christes churche ▪ after discussion and triall sette forth in a holsome fashion and cōuenient ordre of wordes whiche wordes the true meanyng and vnderstandyng purged from all ambiguities whiche mans busy witte hath also in holy wordes engendred to thintent as we beleue one truth we myghte also in wordes speache vniformely agree in the same truthe Suche as labour to breake this godly agremēt in harte and tonge they neuer ceasse tyll by speache they maye brynge the truth agayne in a corner and with pretence they meane well speake symply without obseruation euen as they haue redde forsoth in that holye man for example in dede a holy martyr saint Cipriane for hym they alledge Whiche sainte Cyprians speche as it was by hym deuoutly vttered not disagreyng from the truth so is it by these men maliciously brought forth wherby to interrupte the consente truely agreed on bothe in the speache and vnderstandyng I wyll somwhat speake of this one speach of saynte Cypriā particularly wherby thou mayest esteme good reader the deuyls sophystrie in handelyng of y e reste We beleue truely as the catholyke church teacheth that there remayneth no substaunce of bread in the sacrament of thaulter but y e onely substaunce of the body and bloud of our sauiour Christe And yet sainte Cyprian speakynge deuoutly of the food and nourriture whiche good Christen men receyue in the communion of this mooste holy Sacrament whereby the body and soule be conioyned with Christe vseth the worde Panis and calleth y e blessed sacramente sacramentalē panem whiche wordes be not perfitely expressed in englysh if in trāslatiō it were termed sacramētal bread as malicious fayned simplicitie pretendeth but rather sacramētal fode for Panis in latyn is a general word signifieth not only bread wherew t mē be fed but also al other nourriture wherw t man is susteined which the word bread doth not in englysh but soundeth to vs a name of special nourriture foode made of corne Now if any man shall vnder pretence of symple playne speache cal always that breade in english which he findeth in laten called panis he myghte of well wheresoeuer he founde sella in latyn call it in englysh a saddell and then in translatinge some places oute of latyn into englyshe he shuld somtime set sodenly on horsebacke in englysh him that he redde in latyn sitting in a seat on y e groūd Herin the ignoraunt that perceiue not this wyll saye I vse sophistrye but I open the deuyls sophistrye herein wherwith he doth abuse the people in speache and entangle them so in it as they for want of other knowlege can not wade out therfore alloweth him that whē he readeth in saint Cypryan y e sacramente of the aulter called sacramētalem panem calleth it in englisshe sacramentall bread And here he spurneth and wyll ye make me beleue sayth he that panis signifieth not breade then for confirmacion adde this Say we not in oure Pater noster Panē nostrū quotidianem da nobis hodie whiche is translate in englisshe Gyue vs to day our dayly breade And in dede if I wolde replye throughly herevnto I muste saye more then it were necessarie now to entreate yet I may not passe it all ouer For I muste saye that panis in our Pater noster signified not only bread but all foode bothe for the body soule and is so well knowen by the exposition that in thenglysh when it is translate bread we may easely conceyue by a parte the reste and by signification of some parte the hole But where as there is an extour spredde by the deuyll abrode against Christes myracle in consecration of his moost preciouse body in the sacrament of the aulter ▪ whiche errour is that there shulde after y e consecraciō remaine bread in this time of errour to translate in euery place the word panis that signifieth in some place foode into the english worde bread can that be without a maliciouse purpose to aduaunce the deuilles enterprise with his sophistrie cloked vnder pretence of plaines After whiche sorte of outwarde simplicite wherwith to cloke malice Some when they shulde speake of the blessed sacrament with the catholike churche confesse the truth therin plainly openly then they say they will speake as saint Paule spake his wordes they wyl vse whiche were writtē by the holy ghost and for so muche they say true and herewith they wyll aske disdainefully whyther any man wyll correcte saynte Pauls teachinge as though there were any suche sacrilege intended against gods scripture where in dede this is onely desyred and necessary in Christes church that one shulde vnderstand another al cōceiue one true meaning of S. Paul whose moste holy true wordes diuers as s Peter sayth haue for y e hardnes of thē peruerslye vnderstanded them for the exchewynge whereof it

bloud dwelleth in me and I in him Hitherto be Cirylles wordes whereby is declared our corporall habitacion in christe by this precious sacrament wherein is present christ him selfe ▪ wherof here what Hilarius Pictauiensis an olde author in christes churche in the .viii. boke de Trinitate vpon discussion of this question whither chryste be in vs by the veritie of nature or cōcorde agreaunce in our will aunswereth in this wise Si enim uerè uerbum caro factum est nos uerè uerbū carnē cibo dominico sumimꝰ quo modo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis cōmunicādae carnis admiscuit Ita enim omnes unum sumus quia in christo pr̄ est christus in nobis Quisquis ergo naturaliter patrē in christo negabit neget prius nō naturaliter uel se christo uel christū sibi inesse quia in christo pr̄ christus in nobis unū unū in hijs esse nos faciūt Si uerè igitur carnem corporis nostri chrūs assūpsit uerè homo ille qui ex Maria natꝰ fuit chrūs ē nosque uero sub misterio carnē corporis sui sumimꝰ per hoc unū erimꝰ quia pater in eo est ille in nobis quomodo volūtatis unitas asseretur cū naturalis per sacramentū proprietas perfecta sacramentum sit unitatis If the worde was made verely fleshe and we verely receyue the worde beinge fleshe in oure lordes meate how shal not christ be thought to dwell naturally in vs who being borne man hath taken vnto him the nature of our flesshe that can not be seuered and hath put together the nature of his fleshe to the nature of his eternitie vnder y e sacrament of the communion of his flesshe vnto vs For so we be al one by cause the father is in Chryste and Christ in vs. Wherefore who soeuer wyll deny the father to be naturally in Christe he muste deny fyrst eyther hym self to be naturally in Christe or Christ not to be naturallye in hym for the being of the father in Chryst and the being of Chryste in vs maketh vs to be one in thē And therefore yf Chryst hath taken verelye the flesshe of oure body and the man that was verelye borne of y e virgyn Mary is Christ also we receyue vnder the true mysterie the fleshe of his bodye by meanes wherof we shal be one for the father is in Christ and Christ in vs how shal that be called the vnite of wyll when the natural propriete brought to passe by y e sacramente is the sacramēt of vnite I haue thus translate this holy fathers testimony farre exceding the capacite of the symple vnlearned and yet most euidently declaringe the mysterie of the sacrament of thaulter not to be thinuention of mā as these beastes now a dayes fayne but the godly tradicion of the truthe expressed in Christes wordes plainly truely receiued also taught and continued in the church syns the beginning by this mans testimony aboue .xii c. yeres past And were it not that I thinke good men wyll delyte to reade the truth I wolde esteme it labour loste to suche as be obstinate For they be as saint Paule saith ouerthrowen in their owne iudgement and so full of malyce as nothinge els can entre But I wyll not omytte for them to prosecute my purpose And nowe shall ye here what Theophylus Alexandrinus a noble author in christes churche and in the begynnynge of christes churche saieth who declaringe the gospel of s Marke and expoundyng the wordes of christe writeth in this wise Benedicens fregit i. gratias agens fregit quod nos facimus orationes super addentes dedit eis dicens Sumite hoc est corpus meum hoc scilicet quod nunc do quod nunc sumitis Non autem panis figura tantū corporis christi est sed in propriū Christi corpus transmutatur Nam Dominus ait Panis quem ego dabo caro mea est sed tamen caro christi non uidetur propter nostrā infirmitatem panis enim uinum de nostra consuetudine est si uerò carnem sanguinem cerneremus sumere non sustineremus propter hoc Dominus nostrae infirmitati condescendens species panis vini conseruat sed panem uinū in veritatē conuertit carnis sanguinis Thenglysshe whereof is this Christe blessinge brake that is to saye gyuynge thankes brake whiche also we do adding praiers thervnto and gaue it thē saieng Take this is my body the same that is to say that I nowe giue you nowe take For the breade is not an only figure of the body of christe but it is chaunged into Christes verye bodye For oure lorde saide The breade whiche I shall giue is my flesshe yet the flesshe of christ is not sene in respecte of oure infirmitie for the breade and wine be accustomed vnto vs but if we shuld se the flesshe and bloude we shulde not endure to receiue it and therfore our lorde condescendynge to our infirmitie conserueth the fourmes of breade and wine and turneth the breade and wyne into the veritie of his flesshe and bloude Thus testifieth Theophilus and who can desire a more playne testimonye in whiche thou mayest also note howe the fourme of breade and wyne by goddes goodnes remaineth in respecte of oure infirmitie and yet the breade and wyne is turned in to the body and bloude of oure sauyoure Christe whiche speache implyeth a difference betwene the substaūce of breade and the fourme that is to say apparaunce of breade whiche euery symple wytte can not cōceiue but euery witte shuld humbly reuerently beleue For Christ sayde This is my body as appeareth testified by suche as I haue rehersed being witnesses of tholde worlde when there reigned in christes churche simplicitie faith charitie mekenes deuotion with feruent religion when goddes worde dwelt in mennes hartes and came neuer abrode to walke in mennes tunges but with maiestie and reuerence accompanied with all vertuous lyuynge where as nowe iesters raylers rimers players ianglers pratelers and simperinge parettes take vpon them to be admynystratours and officers to sette forthe goddes worde whereof they make a plurell number of wordes without all fruyte and effecte But I wyll leaue these and praye god amende them and adde the deuout writinges of saint Austen saynte Iherome and sainte Chrisostome touchinge the moost preciouse sacrament of the aulter And fyrst of saynte Chrisostome that he writeth vpon the .vi. chapter of s Iohn in this matter Necessariò dicendum quam admiranda mysteria cur data sint quaenam eorum vtilitas Vnum corpus sumus mēbra ex carne ossibus eius Quare