Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	work_n	work_v	74	3	6.5022	4	false

Text snippets containing the quad

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

is not in the sacrament And forasmuch as I speake not one word of the comprehension of our senses to what purpose do you bring this in if it be not to draw vs to a new matter to auoyd that which is in controuersy You do herein as if Iames should by of Iohn a percell of land and by his atturney take state and possession therein And after Iohn should trauers the matter and say that there was neuer no state deliuered and thereupon ioyne their issue And when Iames should bryng forth his witnesses for the state and possession thē should Iohn runne to a new matter and say that Iames saw the possession deliuered what were this allegation of Iohn to the purpose of the thing that was in issue whether the possession were deliuered in deede or no Were this any other thing then to auoid the issue craftely by bringing in of a new matter And yet this shift is a common practise of you in this booke and this is another point of the deuils Sophistry wherin it is pitty that euer such a wit as you haue should be occupied Again you say that impudently I beare the Catholick church in hand to teach that I list to beare in hand may by wanton reason be deduced of their teaching wheras al true christen men beleeue simply Christs words and trouble not their heads with such consequences This is in the author no whispering but plain railing say you This is your barking eloquēce wherewith your booke is well furnished for as dogs barke at the moone without any cause so doe you in this place For I doe no more but truely reporte what the Papistes them selues doe write and no otherwise not bearing the Catholick church in hand that it so teacheth but charging the Papistes that they so teach nor bearing the Papistes in hand what I list or what by wantō reason may be deduced of their teaching but reporting onely what their own words and sayinges be And if they be no true christen men that trouble their heades with such matters as you affirme they be not then was Innocent the third the chiefe author of your doctrin both of transubstantiation and of the reall presēce no true christian man as I beleeue well inough Then was your Saint Thomas no true christian man Then Gabriell Duns Durand and the great rablement of the schoole authors which taught your doctrin of trāsubstantiation and of the reall presence were not true christen men And in few words to comprehend the whol then were almost none that taught that doctrine true christen men but your selfe alone For almost all with one consent doe teach that wholl Christ is really in euery part of the host But your termes here of rayling mocking and scorning I would haue taken patiently at your hand if your tongue and pen had not ouershot thē selues in braging so far that the truth by you should be defaced But now I shal be so bold as to send those termes thether from whence they came And for the matter it selfe I am ready to ioyn an issue with you notwithstanding all your stout and boasting words But in Gods workes say you as the Sacramentes be we must think all seemelines in deede without deformity But what seemelines is this in a mannes body that the head is where the feete be and the armes where the legges be which the Papistes doe teach and your selfe seeme to confesse when you say that the partes of Christes body be distinct in themselues one from another in their own substance but not by circumscription of seuerall places And yet you seeme again to deny the same in your wise dialogue or quadriloge betweene the curious questioner the folish ans̄werer your wise catholick man standing by and the mediator In which dialoge you bring in your wise catholick man to condemne of madnes all such as say that Christes head is there where his feete be and so you condemne of madnes not onely al the scholasticall doctors which say that Christ is wholl in euery part of the cōsecrated bread but also your own former saying where you deny the distinction of the partes of Christs body in seuerall places Wherefore the mediator seemeth wiser then you all who losing this knot of Gordius saith that Christes body how big soeuer it be may be as well signified by a little peece of bread as by a greate and so as concerning the reason of a sacramēt al is one whether it be an whol bread or a peece of it as it skilleth not whether a man be christened in the wholl fonte or in a parte of the water taken out therof For the respect and consideration of the Sacrament is all one in the lesse and more But this fourth man say you hath no participation with faith condemning all the true publick faith testified in the church from the beginning hetherto which hath euer with wonder marueiled at the mistery of the Sacrament which is no wonder at all if bread be but a signification of Christ his body this is a wonderfull saying of you as of one that vnderstoode nothing vtterly what a Sacrament meaneth and what is to be wondred at in the Sacrament For the wonder is not how God worketh in the outward visible Sacrament but his marueilous worke is in the worthy receauers of the Sacramentes The wonderfull worke of God is not in the water which o●ely washeth the body but God by his omnipotent power worketh wonderfully in the receauers thereof scouring washing and making them clean inwardly and as it were new mē and celestiall creatures This haue all●olde authors wondered at this wonder passeth the capacities of all mens wits how damnation is turned into saluation and of the Sonne of the deuill condemned into hell is made the Sonne of God and inheritour of heauen This wonderfull worke of God all men may maruel and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the Sacrament of Baptisme how he that was subiect vnto death receiueth life by Christ and his holy Spirite So is this wondred at in the Sacrament of Christes holy Table how the same life is continued and endureth for euer by continuall feeding vpon Christes flesh and his bloud And these wonderfull workes of God towardes vs we be taught by Gods holy worde and his Sacramentes of breade wine and water and yet be not these wōderfull workes of God in the Sacraments but in vs. And although many authors vse this manner of speech that Christ maketh bread his body and wine his bloud and wonder thereat yet those authors mean not of the bread and wine in them selues but of the bread and wine eaten and dronken of faithfull people For when Christ called bread his body and wine his bloud he wake not those words to the bread wine but to the eaters and drinkers of them saying Eat this is my body Drink this is my

so is the very body of Christ inwardly by faith eaten in dede of al them that come therto in such sort as they ought to do which eating nourisheth them vnto euerlasting lyfe And this eating hath a warrant signed by Christ himselfe in the vj. of Iohn where Christ saith He that eateth my flesh and drinketh my bloud hath lyfe euerlasting But they that to the outward eatyng of the breade ioyne not therto an inward eating of Christ by faith they haue no warrant by Scripture at all but the bread and wyne to them be vayne mide and bare tokens And where you say that Scripture expresseth no matter of signification speciall effect in the sacramentes of bread and wine if your eyes were not blynded with popish errours frowardnes and selfeloue ye might see in the 22. of Luke where Christ himselfe expresseth a matter of signification saying Hoc facite in mei commemorationem Do this in remembrance of me And S. Paule likewise 1. Cor. 11. hath the very same thing which is a plain and direct aunswer to that same your last question wherupō you triumph at your pleasure as though the victory were all yours For ye say when this question is demaunded of me what to signifie Here must be a sort of good wordes framed without scripture But here S. Paule aunswereth your question in expresse wordes that it is the lordes death that shall be signified represented and preached in these holy mysteries vntill his commyng againe And this remembraunce representation and preaching of Christes death cannot be without special effect except you wil say that Christ worketh not effectually with his worde and sacramentes And S. Paule expresseth the effect when he saith The bread which we breake is the communion of Christes body But by this place and such like in your booke ye disclose your selfe to all men of iudgement either how wilful in your opinion or how flender in knowledge of the scriptures you be Winchester And therfore like as the teaching is new to say it is an only figure or only signifieth so the matter of significatiō must be newly deuised and new wyne haue new bottels and be throughly new after xv C. l. yeres in the very yere of Iubiley as they were wont to call it to be newly erected and builded in English mens hartes Caunterbury IT semeth that you be very desirous to abuse the peoples eares with this terme New and with the yeare of Iubiley as though the true doctrine of the sacrament by me taught should be but a new doctrine and yours old as the Iewes slaundered the doctrine of Christ by the name of newnesse or els that in this yere of Iubiley you would put the people in remembrāce of the full remission of sinne which they were wont to haue at Rome this yere that they might long to returne to Rome for pardons againe as the children of Israell longed to returne to Egipt for the flesh that they were went to haue there But all men of learning iudgement know well inough that this your doctrine is no elder then the bishop of Romes vsurped supremacy which though it be of good age by nomber of yeres yet is it new to Christ and his worde If there were such darkenes in the world now as hath ben in that world which you note for olde the people might drinke new wyne of the whore of Babilons cup vntil they were as dronke with hypocrisie and superstition as they might well stand vpon their legs and no man once say blacke is their eye But now thankes be to God the light of his worde so shineth in the world that your dronkennes in this yeare of Iubiley is espied so that you cannot erect and build your popish kingdome any longer in Englishmens hattes without your owne scorne shame and confusiō The old popish bottels must nedes brast when the new wyne of Gods holy word is poured into them Winchester Which new teaching whether it procedeth from the spirite of truth or no shall more plainly appeare by such matter as this author vttereth wherewith to impugne the true fayth taught hetherto For amōng many other profes wherby truth after much trauail in contention at the last preuayleth and hath victory there is none more notable then when the very aduersaries of truth who pretend neuerthelesse to be truthes frendes do by some euident vntruth bewrap them selues According wherunto when the two women contended before King Salomon for the child yet aliue Salomon decerned the true naturall mother from the other by their speeches and sayinges Which in the very mother were euer conformable vnto nature and in the other at the last euidētly against nature The very true mother spake alwayes like her selfe and neuer disagreed from the truth of nature but rather then the thilde should be killed as Salomon the eatned when he called for a Sword required it to be geuen whole aliue to the other woman The other woman that was not the true mother cared more for victory then for the child and therfore spake that was in nature an euidence that she lyen callinge her selfe mother and saying let it be deuided which no natural mother could say of her own child Wherupon procéedeth Salomons most wise iudgement which hath this lesson in it euer where contention is on that part to be the truth where all sayinges and doinges appeare vniformely consonant to the truth pretended and on what side a notable ●y● appeareth the rest may be iudged to be after the same sort For truth néedeth no ayde of lyes exast or sleight wherwith to be supported or maintayned So as in the intreating of the truth of this high and ineffable mistery of the sacrament on what past thou reader séest crafte sleight shift obliquitie or in any one poynt an open manifest lye there thou mayst consider what soeuer pretence be made of truth yet the victory of truth not to be there intended which loueth simplicity playnnesse direct speach without admixtion of shift or colour Caunterbury IF either diuisiō or confusion may try the true mother the wicked church the Rome not in speech only but in all other practises hath long gone about to oppresse confound and deuide the true and liuely fayth of Christ shewing her selfe not to be the true mother but a most cruell stepmother deuiding confounding and counterfayting al thinges at her pleasure not cōtrary to nature only but chiefly against the playn wordes of scripture For here in this one matter of controuersy between you Smith and me you deuide against nature the accidentes of bread and wine from their substances and the substance of Christ from his accidences and contray to the scripture you deuide our eternall life attributing vnto the sacrifice of Christ vpon the crosse only the beginning therof and the continuance therof you ascribe vnto the sacrifice of popish priestes And in the sacramentes you separate Christes

bloud signifying to thē that worthely do eat that bread drink that cuppe that they be inwardly and inuisibly fed with Christes flesh and bloud as they outwardly and visibly receaue the sacraments of them To be short here in this processe you vse plenty of words at your pleasure to make the reader beleue that I should suppose confusion monstrousnes absurditie and vnseemelinesse to be in Gods holy sacraments where as I do no more but tel what monstrous absurdities and errors the Papists do teach in the sacraments But if the reader take good heede to your talk he shall finde that you lacking good matter to aunswere this comparison do fall vnto railing and enforce your pen to inuent such stuffe as might bring me into hatred vndeserued which kind of rhetorick is called Canma facunda and is vsed onely of them that hunt for their own praise by the dispraise of their aduersary which is yet an other trick of the deuils sophistry And because you would bring me into more extreme hatred you couple me with Sabellius and Arrius whose doctrines as you say were facile and easy as here you confesse mine for to be But if all such expositions as make the Scriptures plain should by and by be slaunderously compared to the doctrines of Arrius and Sabellius then should all the expositions of the doctors be brought in danger because that by their paines they haue made hard questions facile and easy And yet whether the doctrine which I set forth be easy to vnderstand or not I cannot define but it seemeth so hard that you cannot vnderstand it except you will put all the fault in your own wilfulnes that you can and wil not vnderstād it Now followeth the sixt comparison Furthermore the Papistes say that a dog or a cat eateth the body of Christ if they by chaunce doe eate the Sacramentall bread We say That no earthly creature can eat the body of Christ nor drink his bloud but onely man Winchester I haue red that some intreate these chances of dogges and cattes but I neuer heard any of that opinion to say or write so as a doctrine that a dogge or a catte eateth the body of Christ and set it forth for a teaching as this author most impudently supposeth and I maruell much that such a worde and such a reporte can come out of a christian mānes mouth and therefore this is by the author a maruelous surmise Whereupon to take occasion to bring the aduersatiue But for the Authors parte being such a saying on that side as all christendome hath euer taught that no creature can eate the body and drinke the bloud of Christ but onely man But this abhominable surmysed no truth in the former parte of his comparison may be taken for a proofe whether such beastly asseuerations procéede from the spirite of truth or now And whether truth be there intended where such blasphemy is surmised But let vs see the rest Caunterbury YEt stil in these comparisons you graūt that part of the difference to be true which I affirme but you say that I reporte vntruely of the Papistes impudently bearing them in hand to say such abhominable beastly asseuerations as you neuer heard Whereby appeareth your impudent arrogancy in deniall of that thing which either you know the Papists do say or you are in doubt whether they say or saying hauing not read what it is that they say For why doe they reiect the Master of the sentences in this point that he said a mouse or bruite beast receaueth not the body of Christ although they seeme to receau it Wherin if you say as the Master did that the mouse receiueth not the body of Christ looke for no fauor at the papists hands but to be reiected as the Master was unles they forbeare you vpon fauour and because that in other matters you haue bene so good a captayne for them they will pardon you this one faulte A●d so is this first parte of the difference no vntrue surmise of me but a determination of the Papistes condemning who so euer would say the contrary And this is a common proposition among the schoole diuines that the body of Christ remaineth so long as the forme of the bread is remayning where so euer it be whereof your S. Thomas wryteth thus Quidam vero dixerunt quod quā primum Sacramentum sumitur à mure vel cane desinit ibi esse corpus Christi Sed hoc deregat veritati huius Sacramenti Substantia enim panis sumpta à peccatore I am diu manet dion per calorem naturalem est in digestione igitur tam diu manet corpus Christi sub speciebus Sacramentalibus And Perin in his booke printed and set abroad in this matter for all men to read saith That although the mouse or any other beast doe eate the Sacrament yet neuerthelesse the same is the very and reall body of Christ. And he asketh what inconuenience it is against the verity of Christs reall body in the Sacrament though the impassible body lye in the mouth or maw of the beast Is it not therfore the body of Christ Yes vndoubtedly saith he So that now these abhominable opinions and beastly asseuerations as you truely terme them meaning thereby to bite me as appeareth be fitte termes and meete for the Papists whose asseuerations they be Now followeth the seuenth comparyson They say that euery man good and euill eateth the body of Christ. We say that both doe eate the Sacramentall bread and drink the wine but none do eate the very body of Christ and drinke his bloud but only they that be liuely members of his body Winchester In this comparison the former part speaking of such men as be by baptisme receiued into Christes church is very true confirmed by S. Paule and euer since affirmed in the church in the proofe whereof here in this booke I wil not trauell but make it a demurre as it were in law whereupon to fly the truth of the hole matter if that doctrin called by this author the doctrine of the Papistes and is in déede the Catholick doctrine be not in this point true let all be so iudged for me If it be true as it is most true let that be a marke whereby to iudge the rest of this authors vntrue asseuerations For vndoubtedly S. Augustine sayth We may not of mens matters estéeme the Sacraments they be made by him whose they be but worthely vsed they bring reward vnworthely handled they bring iudgement He that dispenseth the Sacrament worthely and he that vseth it vnworthely lie not one but that thyng is one whether it be handled worthely or vnworthely so as if is neither better ne worse but life or death of them that vse it Thus saith S. Augustine and therefore be the receauers worthy or vnworthy good or euil the substance of Christs Sacrament is all one as beyng Gods worke

who worketh vniformely and yet is not in all that receaue of like effect not of any alteration or diminution in it but for the diuersitie of him that receaueth So as the report made here of the doctrine of the Catholicke Church vnder the name of Papists is a very true report and for want of grace reproued by the Author as though it were no true doctrine And the second part of the comparison on the authors side contained vnder We say by them that in hypocrisy pretend to bée fruethes frendes conteineth an vntrueth to the simple reader and yet hath a matter of wrangling to the learned reader because of the word very which referred to the effect of eating the body of Christ whereby to receaue lyfe may be so spoaken that none receaue the body of Christ with the very effect of lyfe but such as eate the sacrament spiritually that is to say with true fayth worthely And yet euill men as Iudas receaue the same very body touching the truth of the presence thereof that S. Peter did For in the substāce of the Sacrament which is Gods worke is no varietie who ordeineth all as afore vniformely but in man is the varietie amongst whom he that receaueth worthely Christes body receaueth life and be that receaueth vnworthely receaueth condemnation There followeth further Caunterbury I Thanke you for this demurre for I my selfe could haue chosen no better for my purpose And I am content that the trial of the whole matter be iudged hereby as you desire You say that all that be baptised good and euill eate the body of Christ and I say only the good and not the euill Now must neyther I nor you be iudges in our own causes therefore let Christ be iudge betwene vs both whose iudgemēt it is not reason that you refuse Christ sayth Who so euer eateth my flesh and drinketh my bloud dwelleth in me and I in him As the lyuing father hath sent me and I liue by the father euen so he that eateth me shall liue by me This is the bread which came down from heauen Not as your fathers did eat Manna and are dead He that eateth this bread shall liue for euer Now I aske you this question whether euil men shal liue for euer Whether they liue by Christ Whether they dwell in Christ and haue Christ dwelling in them If you say nay as you must needes if you will say the truth then haue I proued my negatiue wherein stood the demurre that ill men eat not Christs body nor drinke his bloud for if they did then by Christs own words they should liue for euer and dwell in Christ and haue Christ dwelling in them And what proofes will you require more vpon my part in this demurre For if Christ be with me who can be able to stand agaynst me But you alleadge for you S. Paule who speaketh for you nothing at al. For the messenger will not speake against him that sent him I know that S. Paule in the 11. to the Corinthians speaketh expressly of the vnworthy eating of the bread but in no place of the vnworthy eating of the body of Christ. And if he doe shew the place or t is the demurre passeth against you and the wholl matter tried with me by your own pact and couenant And yet for further proofe of this demure I refer me to the 1.2.3.4 and 5. chapters of my 4. booke And where you bring S. Augustine to be witnesse his witnesse in that place helpeth nothing your cause For he speaketh there generally of the vsing of the Sacramentes well or ill as the dyuersity of men be rehearsing by name the sacrament of circumcision of the paschal lamb and of baptisme Wherefore if you wil proue any real and corporall presence of Christ by that place you may aswell proue that he was corporally present iii circumcisiō in eating of the paschal lamb and in baptism as in the Lords supper And here ye vse such a subtilty to deceaue the symple reader that he hath good cause to suspect your proceedinges and to take good heed of you in all your writings who do nothing els but go about to deceaue him For you conclude the matter of the substance of the Sacrament that the reader might thinke that place to speak only of the sacrament of Christs body aud bloud and to speak of the substaunce thereof where S. Augustine neither hath that word Substaunce nor speaketh not one word specially of that sacrament but all his processe goeth chiefely of Baptisme which is alone sayth S. Augustine against the Donatists which reproued Baptisme for the vice of the minister whether the minister be good or ill and whether he minister it to good or to ill For the Sacraments is all one although the effect be diuers to good and to euill And as for them whom ye say that in hypocrisy pretend to be truthes frends all that be learned and haue any iudgemēt know that it is the Papists which no few yeres passed by hypocrisy and fained religion haue vttered and solde theyr lyes and fables in sted of Gods eternall truth and in the place of Christ haue set vp idols and Antichrist And for the conclusion of this comparison in this word Very you make such a wrangling where none occasion is geuen as neuer was had before this tyme of any learned man For who heard euer before this tyme that an adiectiue was referred to a verb and not to his proper substantiue of any man that had any learning at all And as for the matter of Iudas is answered before For he receaued not the bread that was the Lord as S. Augustine sayth but the bread of the Lord. Nor no man can receaue the body of Christ vnworthely although he may receaue vnworthely the Sacrament thereof And hitherto D. Smyth hath found no fault at all in my comparisons whereby the reader may see how nature passeth arte seing here much more captiousnesse in a subtill sophisticall wit then in hym that hath but learned the Sophisticall art Now followeth the eyght comparyson They say that good men eat the body of Christ and drink his bloud only at that time when they receaue the Sacramēt We say that they eat drink and feed of Christ continually so long as they be members of his body Winchester What forehead I pray you is so hardened that can vtter this amōg them that know any thing of the learning of Christs Church In which it is a most common distinction that there is thrée manner of eatinges of Christes body and bloud one spirituall only which is here affirmed in the second part of We say wherin the author and his say as the church sayth Another eating is both sacramentally and spiritually which is when men worthely communicate in the supper The thyrd is sacramentally only which is by men vnworthy who eat and drink in the holy supper to their