Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	john_n	7,151	5	7.0455	4	false

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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

significations and sacraments of that holines which almighty God by his omnipotent power worketh in vs. And for their holy significations they haue the name of holines which almighty god by his omnipotent power worketh in vs. And for their holy significations they haue the name of holynes as the water in baptisme is called aqua sanctificans Vnda regenerans Halowing or regenerating water because it is the sacrament of regeneration and sanctification Now as concerning Chrisostomes saying that Christ is in our hands Chrisostome saith as I haue rehearsed in my book not onely that he is in our hands but also that we se him with our eyes touch him him feele him and grope him fixe our teeth in his flesh tast it breake it eat it and digest it make red our tongues and dye them with his bloud c. which thinges cannot be vnderstand of the body and bloud of Christ but by a figuratiue speech as I haue more at large declared in my iiii book the viii Chapter And therfore S. Augustine De verbis Domini sermone xxxiij saith cleane cōtrary to Chrisostome that we touch not Christ with our hands Non tangi mus Dominum saith he This speech therfore of Chrisostome declareth not the inward worke of God in the substaunce of the visible sacrament but signifieth what God worketh inwardly in true beleuers And whereas you say that my notes be Descant voluntary without the Tenour part I haue named both the booke and chapter where S. Dyonyse telleth how the priest when he commeth to the receauing of the sacraments he deuideth the bread in peeces and distributeth the same to all that be present which one sentence contayneth sufficiently all my three notes So that if you be disposed to call my notes Descant there you may finde the playne song or tenor part of them And it is no maruel that you cannot iudge well of my Descant when you see not or will not see the Plain song wherupon the descant was made Now followeth Tertullian of whom I write thus Furthermore they do alledge Tertullian that he constantly affirmeth that in the sacrament of the alter we do eat the body and drinke the bloud of our sauiour Christ. To whom we graūt that our flesh eateth and drinketh the bread wine which be called the body bloud of Christ because as Tertullian saith they do represent his body and bloud although they be not really the same in very deed And we graunt also that our soules by fayth do eat his very body drink his bloud but that is spiritually sucking out of the same euerlasting life But we deny that vnto this spirituall feeding is requiring any reall and corporall presence And therfore this Tertullian speaketh nothing against the truth of our catholick doctrine but he speaketh many things most playnly for vs and agaynst the Papists and specially in three poynts First in that he sayth that Christ called bread his body The second that Christ called it so because it representeth his body The third in that he sayth that by these wordes of Christ This is my body is ment This is a figure of my body Winchester Of Tertullian I haue spoken before and so hath this author also forgottē here one notable thing in Tertullian where Tertullian sayth that Christ made the bread his body not only called it so as appeare by Tertullians words reported by this author before This note that I make now of Tertullian maketh agaynst this authors purpose but yet it maketh with the truth which this author should not impugne The second note gathered of Tertullian by this author is not true for Christ called it his body and made it his body as Tertullian sayth Aud the third note of this author is in controuersy of reading and must be so vnderstanded as may agrée with the rest of Tertullians sayings which after my reading doth euidētly proue and at the least doth not improue the catholick doctrine of Christes church vniuersally receiued although it improueth yet which this author calleth here our catholique doctrine most imprudently and vntruely reporting the same Canterbury I Desire no more but that the reader will looke vpon the place of Tertullian before mentioned and see what you speak there what is mine answere therto and so confer them togither and iudge And that the reader will note also that here couertly you haue granted my first note that Christ called bread his body but so slyely that the reader should not by your will perceaue it And where you deny my second note vpon Tertullian that Christ called it his body because it represented his body the words of Tertulliā be these that Christ reproueth not bread wherin he representeth his owne body As for my third note yet once agayne reader I beseech thee turne back and looke vpon the place how this lawyer hath expounded Tertulliā if thou canst with patience abide to here of so foolish a glose And where he sayth that this author Tertullian must be so vnderstād as may agrée with the rest of his sayings would to God you would so do not onely in Tertullian but also in all other authors for then our controuersy should be soone at a poynt And it is a most shameles impudency of you to affirme that the catholick church vniuersally teacheth that Christ is really sensibly corporally naturally carnally and substantially present in the visible formes of bread and wine seing that you cannot proue any one of these your sayings either by scripture or by the consent of the catholick church but onely by the Papisticall church which now many yeres hath borne the whole swinge Now followeth Origen to whom I aunswere thus Moreouer they alleage for them Origen because they would seme to haue many auncient authors fauorers of their erronius doctrine which Origen is most clearely agaynst them For although he do say as they alleage that those things which before were signifyed by obscure figures be now truely indeede and in their very nature and kind accōplished fulfilled And for the declaratiō therof he bringeth forth three exāples One of the stone that floweth water an other of the sea and cloud and the third of Manna which in the olde testament did signify Christ to come who is now come indeed and is manifested and exhibited vnto vs as it were face to face and sensibly in his word in the sacrament of regeneration and the sacraments of bread and wine Yet Origen ment not that Christ is corporally either in his word or in the water of baptisme or in the bread and wine nor that we carnally and corporally be regenerated and borne agayne or eat Christes flesh and bloud For our regeneration in Christ is spirituall and our eating and drinking is a spirituall feeding which kind of regeneration and feeding requireth no reall and corporall presence of Christ but onely his presence in spirit grace and effectuall operation And that Origen thus ment

1. Cor. 10. Ioh. 6. Ioh. 16. Heb. 7.9 10. Christ is spiritually present An issue No writer approued testifieth this authors faith The summe of the issue Outward teaching Your doctrine is not catholike by your owne description My issue I notable matter a man to be condemned by his owne former writinges Bertram confessed to be of this opinion This authors doctrine often reiected as false Actes v. My Catechisme Bertrame Berengarius Wickliffe Luther The Papistes haue bene the cause why the catholike doctrine hath bene hundered and hath not had good successe these late ye●es These wordes This is my body agre in sence with the rest of the scripture Vntrue report This author hath no wordes of scripture for the ground of his faith This is my body is no proper speach Gods omnipotencie Psal. 115. Rom. 9. An aunswer to the like speaches in apparance The fayth of this author is but to ●eleue a story The Lordes supper hath n● miracle in it by this authors vnderstanding No promise made to a token in the supper or in y● 6. of Iohn Iniury to baptisme Math. v ● Mark. vit Tokens be but tokens howsoeuer they be garnished with gay wordes without scripture For apparell pag. 30. numero 9. Untrue report Euery speciall sacrament hath promise annexed and hath a secret hiddē truth Bread is not a vayn and bare token I warrant Ioh. 6. Luc. 22. 1. Cor. 11. 1. Cor. 11. 1. Cor. 10 A new teaching of onely figure How can ● fayth be called catholike that begunneth to be published nowe Marke 1. Tokens how to discern truth from falshood ● Reg. 3. A lesson of Salomons iudgement Truth nedeth no ayd of lies Truth loueth simplicity and playnnes The Church of Rome is not the true mother of the catholick fayth Absurda falsa The speaking of the true mother Rome to the mother of the papistical fayth The name of the Author great wherewith to put men to silence An impudent vntruth The sayth of the Sacrament in the Catechisme unproueth this Authors doctrine now Erasmus commendeth to the world the work of Algerus vpon the Sacrament The body of Christe hidden vnder the signes Erasmus would all to repent that follow Berengarius error Peter Martyr doth with lyes impugne the faith of the Sacrament An issue This Author would with the enuious words of papish oppresse the truth Foure manifest vntruthes The first vntruth that the faith of the reall presence to the faith of the papists Luther Bucer Ionas Melancthon Epinus Mine issue Cyrill and ●●●storius In baptisme we receaue Christs spirite to geue life in the Lords Supper we receaue his flesh bloud to continue life Chap. 1. The abuse of the Lordes supper Chap. 2. The eating of the body of Christ. Iohn 6. The second vntrueth for verely meat translatyng very meat Origenes in Leuit. hom 7. Propterea er go caro cius verus est cibus sanguis eius verus est potus Et in Math. hom 12. Caro mea vera est esca sanguis meus verus est potus Hierom. in Eccle. cap. 3. Caro enim verus est cibus sanguis eius verus est potus August in Psal. 33. Caro mea vera est esca sanguis meus vere potus est Damas. lib. 4. ca. 14. Caro mea verus est cibus sanguis meus verus est potus Euthyimus in lo. cap. 9. Caro mea verus est cibus sanguis meas verus est potus The nature of a cuttil Plim lib. 9. ca. 29. Eccle. 37. Christ is verely and truely geuē in the Sacrament but yet spiritually Iohn 6 Cyrill Lanathematismo 11. Nestorius Iniury to baptisme Galat. 3 In the sixt chapiter of Iohn Christ spake not of corporall eating Iohn 6 Iohn 6. Iohn 8. Iohn 1. The 3. vntruth of the handling the wordes of S. Augustine Mine issue August in 10 an Tractat. 26. Eodem tract Aug. de Ciuit. lib. 21. cap. 25. worthely August de doctrina Christiana lib. 3. cap. 13. How Christes flesh is eaten Iohn 6. Cyprian in sermone de caena Domini August in Ioan. tra 26. Cap. 3. The eating of the Sacrament of his body Mat. 26. Marck 14. Luke 2● 1. Cor. 10. 1. Cor. 11. Cap. 4. Christ called the materiall bread his body 1. Cor. 10. Marck vii 1. Cor. 11. Cap. 5. Euill men do eat the Sacramēt but not the body of Christ. 1. Cor. 11. Cap. 6. These thinges suffice for a christian mans faith concerning this Sacrament Cap. 7. The Sacramēt which was ordayned to make loue and concord is turned into the occasion of variance and discord Math. 26. Mark 14. Luke 22. 1. Cor. 10. 1. Cor. 11. The 4. vntruth that by these words hoc est corpus meum Christ ment not to make the bread his body Neither Saint Paul nor the Euangelistes adde any words wherby to take away the signification of bread and wine The fourth vntruth the Christ intended not by these wordes this is my body to make the bread his body The variaunce between you Smith Against Smith Christ called bread his body Mat. 26. Mark 14. Luke 22. Ireneus Tertullianus Cyprianus Epiphanius Heironymus Augustinus Cyrillus Theodorus Gods miraculous workes in the Sacrament Imuty to baptisme Mine issue Gods omnipotency Mat. 16. Gen. 1. Eating signifieth beleeuing 3 vntruthes vttered by you in this one place The first Iohn 6. The second● Iohn 6. The third That Christ fulfilled not his promise to geue vs life at his supper Iohn 6 Esay 53. Rom. 32 Heb. 9. Gal. 6. Rom. 1. Hebr. 2. Eph. 1. Iohn 3. Gal. 3. Mat. 16. Marck 14. Luke 22. 1. Cor. 10. A warrant for apparrell Christes ambiguous speechess were not alwayes opened by the Euangelistes Luke 12. Luke 9. Iohn 12. 1 Math. 13. Psal. 77. This is my body is no proper speech Cap. 6. Cap. 9. The spirituall hunger thirstines of the soul. Eph. 2. Rom. 3 Psal. 41. Psal. 62. Rom. 4. Rom. 7. Rom. 8. Math. 5. Luke 1. Iohn 4. Iohn 4. Iohn 6. Cap. 10. Mat. 11. The spirituall foode of the soule Iohn 7. Iohn 6. Iohn 6. Gal. 2. Cap. 11. Christ farre excelleth all corporall foode Iohn 11. Cap. 12. The sacramēts were ordayned to confirme our faith Hugo de S. vict de Sacramentis tractat 6. cap. 3. Cap. 13. Wherfore this sacrament was ordayned in bred and wine Hugo de S. vict de Sacramentis tractat 6. cap. 3. Cap. 14. The vnity of Christes misticall body 1. Cor. 10. Dionysios eccle Hie. cap. 31 Cap. 14. This sacramēt moueth all men to loue and frēdship The doctrine of Transubstātia●ion doth clean subuert our faith in Christ. Cap. 16. The spirituall eating in with the hart not with the teeth Iohn 6. Luke 21. 1. Cor. 11. Mat. 26. Luke 22. Mark 14. Iniury to both Sacrament●s D. Smith Cap. 17. 4 principall errors of the Papistes The first is of the presence of Christ. Innocent 3. De summa trin fide

death and to saue my life if it might be and that is all such Billes and papers which I haue written or signed with my hand since my degradation wherein I haue written many thynges vntrue And for as much as my hand offended written contrary to my hart my hand shall first bee punished therefore for may I come to the fire it shal be first burned And as for the Pope I refuse him as Christes enemy and Antichrist with all his false doctrine And as for the Sacrament I beleue as I haue taught in my booke agaynst the Byshop of Winchester the whiche my booke teacheth so true a doctrine of the Sacrament that it shal stand at the last day before the Iudgement of God where the Papisticall doctrine contrary thereto shal be ashamed to shew her face Here the standers by were all astonyed maruailed were amased did looke one vpon an other whose expectation he had so notably deceiued Some began to admonish him of his recantation and to accuse him of falshode Briefly it was a world to sée the Doctours beguiled of so great an hope I thinke there was neuer crueltie more notably or better in tyme deluded and deceiued For it is not to bee doubted but they looked for a glorious victorie and a perpetuall triumph by this mans retractation Who as soone as they heard these thynges began to let downe their eares to rage fret and fume and so much the more because they could not reuenge their grief for they could now no longer threaten or hurt him For the most miserable man in the world can dye but once where as of necessitie he must néedes dye that day though the Papistes had bene neuer so well pleased now beyng neuer so much offended with him yet could he not be twise killed of them And so whē they could do nothing els vnto him yet lest they should say nothyng they ceassed not to obiect vnto him his falsehode and dissimulation Unto which accusation he aunswered Ah my Maisters quoth he do not you take it so Alwayes since I liued hetherto I haue bene a hater of falsehode and a louer of simplicitie and neuer before this tyme haue I dissembled and in saying this all the teares that remained in his body appeared in his eyes And when hee began to speake more of the Sacrament and of the Papacie some of them began to cry out yalpe and baule and and specially Cole cried out vpon him stop the heretickes mouth and take him away And then Cranmer beyng pulled downe from the stage was led to the fire accompanied with those Friers vexyng troublyng and threatnyng him most cruellie What madnes say they hath brought thée agayne into this errour by which thou wilt draw innumerable soules with thée into hell To whom he aunswered nothyng but directed all his talke to the people sauyng that to one troublyng him in the way he spake and exhorted him to get him home to his study and apply his booke diligently saying if he did diligently call vpon God by reading more he should get knowledge But the other Spanish barker ragyng and fomyng was almost out of his wittes alwayes hauyng this in his mouth Non fecisti diddest thou it not But when he came to the place where the holy Byshops and Martyrs of God Hugh Latymer Ridley were burnt before him for the confessiō of the truth knéeling down he prayed to God and not long tarying in Prayers puttyng of his garmentes to his shirt hee prepared him selfe to death His shirt was made long downe to his féete His féete were bare Likewise his head when both his cappes were of was so bare that not one heare could bee sene vpon it His beard was long and thicke coueryng his face with marueilous grauitie Such a countenaunce of grauitie moued the hartes both of his frendes and of his enemies Then the Spanish Friers Iohn and Richard of whom mention was made before began to exhort him and play their partes with him a fresh but with vayne and lost labour Cranmer with stedfast purpose abidyng in the profession of his doctrine gaue his hand to certaine old men and other that stoode by biddyng them farewell And when he had thought to haue done so likewise to Ely the sayd Ely drew backe his hand and refused saying it was not lawfull to salute heretickes and specially such a one as falsely returned vnto the opinions that he had foresworne And if hee had knowen before that he would haue done so he would neuer haue vsed his companie so familiarly and chid those Sergeauntes and Citizens which had not refused to geue him their handes This Ely was a Priest lately made and Student in Diuinitie beyng then one of the Fellowes of Brasennose Then was an yron chayne tyed about Cranmer whom when they perceiued to be more stedfast then that he could be moued from his sentence they commaunded the fire to be set vnto him And when the wood was kindled and the fire began to burne neare him stretchyng out his arme he put his right hand into the flame whiche he held so stedfast and immouable sauyng that once with the same hand he wiped his face that all men might sée his hand burned before his body was touched His body did so abide the burnyng of the flame with such constancie and stedfastnesse that standyng alwayes in one place without mouyng of his body hee séemed to moue no more then the stake to whiche he was bound his eyes were lifted vp into heauen and often tymes he repeated his vnworthy right hand so long as his voyce would suffer him and vsing often the wordes of Stephen Lord Iesus receiue my spirite in the greatnesse of the flame he gaue vp the Ghost This fortitude of mynde whiche perchaunce is rare and not vsed among the Spaniardes when Frier Iohn saw thinkyng it came not of fortitude but of desperation although such maner examples whiche are of the like constancie haue bene common here in England ran to the Lord Williams of Lame crying that the Archbyshop was vexed in mynde and dyed in great desperation But he whiche was not ignoraunt of the Archbyshops constancie beyng vnknowen to the Spaniardes smiled onely and as it were by silence rebuked the Friers tollie And this was the end of this learned Archbyshop whom lest by euill subscribyng he should haue perished by well recantyng God preserued and lest he should haue liued longer with shame and reproofe it pleased God rather to take him away to the glory of his name and profite of his Churche So good was the Lord both to his Church in fortifying the same with the testimonie bloud of such a Martyr and so good also to the man with this Crosse of tribulation to purge his offences in his world not onely of his recantatiō but also of his standyng agaynst Iohn Lambert and M. Allen or if there were any other

also in the middest of them that know him not and thus he reasoneth If he be here among vs still how can he be gone hence as a straunger departed into another countrey wherunto he answereth that Christ is both God and man hauing in him two natures And as a man he is not with vs vnto the worldes end nor is present with all his faihtfull that be gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthes in his body when he was present with thē in his spirite So is Christ sayth he gone hence and absent in his humanitie which in his diuine nature is euery where And in this saying sayth Origen we diuide not his humanitie ` for S. Iohn writeth that no spirite that deuideth Iesus can be of God but we reserue to both his natures their own properties In these wordes Origen hath playnly declared his mynd that Christes body is not both present here with vs and also gone hence and estranged from vs. For that were to make two natures of one body and to deuide the body of Iesus forasmuch as one nature can not at one tyme be both with vs and absēt from vs. And therefore sayth Origen that the presence must be vnderstanded of his diuinitie and the absence of his humanitie And according hereunto S. Austine writeth thus in a pistle Ad dardanum Doubt not but Iesus Christ as concerning the nature of his manhood is now there from whence he shall come And remember well and beleeue the profession of a christian man that he rose frō death ascended into heauen sitteth at the right hand of his father and from that place and none other shall he come to iudge the quicke and the dead And he shall come as the Aungels sayd as he was seene go into heauen that is to say in the same forme and substance vnto the which he gaue immortallytie but chaunged not nature After this forme sayth he meaning his mans nature we may not thynke that he is euery wher For we must beware that we doe not so stablish his diuinity that we take away the veritie of his body These be S. Augustines playne wordes And by and by after he addeth these wordes The Lord Iesus as God is euery where and as man is in heauen And finally he concludeth this matter in these few wordes Doubt not but our Lord Iesus Christ is euery where as God and as a dweller he is in man that is the temple of God and he is in a certain place in heauen because of the measure of a very body And agayne S. Augustin writeth vpon the Gospel of S. Iohn Our sauiour Iesus Christ sayth S. Augustine is aboue but yet his truth is here His body wherein he arose is in one place but his truth is spred euery where And in an other place of the same booke S. Augustine expounding these wordes of Christ. You shall euer haue poore men with you but me you shall not euer haue saith that Christ spake these words of the presence of his body For saith he as concerning his diuine maiesty as concerning his prouidence as concerning his infallible and inuisible grace these words be fulfilled which he spake I am with you vnto the worldes ende But as concerning the fleshe which he tooke in his carnation as concerning that which was borne of the virgine as concerning that which was apprehended by the Iewes and crucified vpon a tree and taken downe frō the crosse lapped in linnen clothes and buried and rose againe and appered after his resurrection as concerning that flesh he sayd You shall not euer haue me with you Wherefore senig that as concerning his flesh he was conuersant with his disciples forty dayes and they accompanying seeing and not following him he went vp into heauen both he is not here for he sitteth at the right hand of his father and yet he is here for he departed not hence as concerning the presence of his diuine Maiesty As concerning the presence of his Maiesty we haue Christ euer with vs but as concerning the presence of his flesh he said truely to his disciples ye shall not euer haue me with you For as concerning the presence of his flesh the church had Christ but a few dayes yet now it holdeth him fast by faith though it see him not with eyes All these be S. Augustines wordes Also in an other booke intitled to S. Augustine is written thus We must beleeue and confesse that the Sonne of God as concerning his diuinitie is inuisible without a body immortall and in circumscriptible but as concerning his humanitie we ought to beleeue and confesse that he is visible hath a body and it contayned in a certayn place and hath truely all the members of a man Of these wordes of S. Augustine it is most cleere that the profession of the catholick faith is that Christ as concerning his bodely substance and nature of man is in heauen and not present here with vs in earth For the nature and property of a very body is to be in one place and to occupy one place and not to be euery where or in many places at one time And though the body of Christ after his resurrectiō and ascention was made immortall yet this nature was not taken away for then as S. Augustine saith it were no very body And further S. August sheweth both the maner fourme how Christ is here present with vs in earth how he is absent saying that he is present by his diuine nature and maiesty by his prouidence by grace But by his humain nature and very body he is absent from this world and present in heauen Cyrillus likewise vpon the gospell of S. Iohn agreeth fully with S. Augustin saying Although Christ tooke away from hence the presence of his body yet in Maiestie of hys Godhead he is euer here as he promised to his disciples at his departing saying I am with you euer vnto the worldes end And in an other place of the same booke saynct Cyrill sayth thus Christian people must beleeue that although Christ be absent from vs as concerning hys body yet by his power he gouerneth vs and all thinges and is present with all them that loue hym Therfore he sayd Truely truely I say vnto you where so euer there be two or three gathered together in my name there am I in the middes of them For lyke as when he was conuersant here in earth as a man yet then he filled heauen and did not leaue the company of angelles euē so beyng now in heauen with hys flesh yet he filleth the earth and is in them that loue hym And it is to be marked that although Christ should go away onely as concerning hys flesh for he is euer present in the power of hys diuinitie yet for a little time he sayd he would be with hys disciples

his owne glose to exclude the truth of the eating of Christes flesh in his supper And yet for a shifte if a man would ioyne issue with him putteth to his speach the wordes grossely and carnally which wordes in such a rude vnderstanding be termes méeter to expresse how dogges deuoure paunches then to be inculked in speaking of this high mystery Wherein I will make the issue with this author that no catholike teaching is so framed with such termes as though we should eate Christs most precious body grossely carnally ioyning those wordes so together For els carnally alone may haue a good signification as Hillary vseth it but contrariwise speaking in the Catholique teaching of the maner of Christes presence they call it a spirituall maner of presence and yet there is present by gods power the very true naturall body and bloud of Christ whole God man without leauing his place in heauen and in the holy supper men vse their mouthes and téeth following Christes commaundement in the receiuing of that holy Sacrament being in fayth sufficiently instruct that they can not ne do not teare consume or violate that most precious body and bloud but vnworthely receiuing it are cause of their owne iudgement and condemnation Caunterbury EAting and drinking with the mouth being so playne a matter that yong babes learne it and know it before they cā speake yet the Cut till here with his blacke colours and darke speaches goeth about so to couer and hyde the matter that neither yong nor olde learned nor vnlearned should vnderstand what he meaneth But for all his masking who is so ignoraunt but he knoweth that eating in the propper and vsuall signification is to bite and chaw in sunder with the teeth And who knoweth not also that Christ is not so eaten Who can then be ignorant that here you speake a manifest vntruth when you say that Christes body to be eaten is of it selfe a propper speach and not figuratiue Which is by and by confessed by your selfe when you say that we do not eate that heauēnly meat as we do other carnall meates which is by chawing and deuiding with the mouth and teeth And yet we receaue with the mouth that is ordeined to be receiued with the mouth that is to say the Sacramentall bread and wine esteming them neuerthelesse vnto vs when we duly receiue them according vnto Christes wordes and ordinaunce But where you say that of the substaunce of Christes body no good man iudgeth carnally ne discusseth the vnfaythful question how you charge your selfe very sore in so saying and seeme to make demonstration vpon your selfe of whom may be sayd Ex ore tuo te iudico For you both iudge carnally in affirming a carnall presence and a carnall eating and also you discusse this question how when you say that Christes body is in the sacrament really substauncially corporally carnally sensible and naturally as he was born of the virgin Mary and suffered on the cros And as concerning these wordes of Christ The wordes which I doe speake be Spirite and lyfe I haue not wrested them with myne owne glose as you misreport but I haue cited for me the interpretation of the catholik doctors and holy fathers of the church as I refer to the iudgement of the reader But you teach such a carnall grosse eating and drinking of Christes flesh bloud as is more meet to expresse how dogges deuoure paunches then to sette forth the high mistery of Christes holy supper For you say that Christes body is present really substauncially corporally and carnally and so is eaten and that we eate Christes body as eating is taken in common speach but in common speach it is taken for chawing and gnawing as doges do paunches wherfore of your saying it followeth that we do so eate Christes body as dogges eate paunches which all christian eares abhore for to heare But why should I ioyne with you here an issue in that mater which I neuer spake For I neuer read nor hard no man that sayd sauing you alone that we do eate Christ grossely or carnally or as eating is taken in common speach without any figure but all that euer I haue hard or read say quite cleane contrary But you who affirme that we eate Christ carnally and as eating is taken in common speach which is carnally grossely to chaw with the teeth must nedes consequently graunt that we eat him grossely and carnally as dogges eate paunches And this is a strange thing to heare that where before you sayd that Christ is present but after a spirituall maner now you say that he is eaten carnally And where you say that in the holy Supper men vse their mouth and teeth truth it is that they so do but to chawe the Sacramēt not the body of Christ. And if they doo not teare that most precious body and bloud why say you then that they eate the body of Christ as eatyng is taken in cōmon speech And wherefore doth that false Papisticall fayth of Pope Nicolas which you wrongfully call Catholike teach that Christs body is torne with the teeth of the faythfull De consecr dist 2. Ego Now folowe the particular authorities which I haue alleaged for the interpretation of Christes wordes which if you had well considered you would not haue sayd as you doe that I wrasted Christes wordes with mine owne glose For I beginne with Origene saying And Origene declaring the sayd eating of Christes flesh and drinking of his bloud not to be vnderstand as the wordes doe sound but figuratiuely writeth thus vpon these wordes of Christ Except you eate my flesh and drinke my bloud you shall not haue lyfe in you Consider sayth Origen that these thinges written in Godes bookes are figures and therefore examine and vnderstand them as spirituall and not as carnall men For if you vnderstand them as carnall men they hurt you and feede you not For euen in the Gospels is there foūd letter that killeth And not onely in the old Testament but also in the new is there found letter that slayeth hym that dooth not spiritually vnderstand that which is spoken For if thou follow the letter or wordes of this that Christ sayd Except you eat my flesh and drink my bloud this letter killeth Who can more playnely expresse in any wordes that the eating drinking of Christes flesh and bloud are not to be taken in common signification as the wordes pretend and sound then Origene dooth in this place Winchester Now I will touch shortly what may be sayd to the particular authorities brought in by this author Origen is noted among other writers of the church to draw the text to all egories who doth not therby meane to destroy the truth of the letter and therefore whē he speaketh of a figure sayth not there is onely a figure which exclusiue only being away as it is not found by any author Catholick taught that the spéech

nourisheth the right beleuers Then compare those sayings with this place of this ignoraunt lawier and thou shalt euidently perceiue that either he wil not or can not or at the least he doth not vnderstand what is ment in the booke of common prayer and in my booke also by the receauing and feding vpon Christ spiritually But it is no maruaile that Nicodemus and the Capernaites vnderstand not Christ before they be borne a new and forsaking their papisticall leauen haue learned an other lesson of the spirite of God then flesh bloud can teach them Much talke the Papistes make about this belefe that we must beleue and haue a stedfast fayth that Christes body is corporally there where the visible formes of bread wine be of which belefe is no mention made in the whole scripture which teacheth vs to beleue professe that Christ as concerning his bodily presence hath forsaken the world is ascended into heauen shall not come agayne vntill the restitution of all thinges that be spoken of by Prophets But wheras in the feeding vpon Christes body and drinking of his bloud there is no mouth and teeth can serue but onely the inward and spirituall mouth of fayth there the Papistes kepe silence like monkes and speake very little And the cause why is flesh and bloud which so blindeth all the Nichodemes Caparnaites that they can not vnderstand what is spirituall natiuity spirituall circumcition spirituall honger and thirst and spirituall eating and drinking of the flesh and bloud of our Sauiour Christ but they hang all together so in the letter that they cannot enter into the kingdome of the spirit which knowledge if that you had you should soone perceiue vpon what principle my Ergo were made And where you peruert the order of the bookes setting the carte before the horse that is to say the iii and iiii booke before the second saying that the naturall order of the matter so requireth here the reader may note an euident marke of all subtle Papistes which is vnder the pretence coulour of order to breake that order whereby the falsehead of their doctrine should best be detected and the truth brought to light For when they perceaue a window open wherby the light may shine in and the truth appeare then they busily go about to shut that window and to draw the reader from that place to some misticall and obscure matter where more darkenes is and les light can be sene And when besides the darkenes of the matter they haue by their subtle sophistry cast such a mist ouer the readers eyes that he is become blind thē dare they make him iudge be the matter neuer so vntrue And no meruail for he is now becōe so blindfeld subiect vnto them that he must say what so euer they bid him be it neuer so much repugnāt to the euidēt truth In such sort it is in the matter of that sacramēt For the papistes perceauing that their error should easily be espied if the matter of transubstantiation were first determined that plaine wordes of the scripture the consent of aūcient writers the articles of our fayth the nature of a sacrament reason all sences making so euidently agaynst it therefore none of the subtle Papistes will be glad to talke of transubstantiation but they will alwayes beare men in hand that other matters must fyrst be examined as the late Bishop doth here in this place Now in the second place of Chrisostome where you say that in this sacrament Christes humanity and godhead is really present in baptisme his godhead with the effectuall vertue of his bloud in which we be washed not requiring by scripture any reall presence thereof for the dispensation of that mistery n this matter I haue ioyned an issue with you before in the aunswere vnto Drigen which shall suffice for answere here also And where S. Iohn Chrisostom speaketh of the great miracle of christ that he sitteth aboue with his father and is the same houre here with vs in our handes truth it is that Christ sitteth aboue with his father in his naturall body triumphant in glory and yet is the same hour in our hāds sacramentally and present in our hartes by grace and spirituall nourishment But that we shoud not think that he is corporally here with vs S. Augustine giueth a rule in his epistle ad Dardanum saying Cauendum est ne it a diuinitatem astruamus hominis vt veritatem corporis auferamus We must foresee that we do not so affirme the deuinitie of him that is man that we should therby take away the truth of his body And forasmuch as it is agaynst the nature and truth of a naturall body to be in two places at one tyme therefore you seme to speake agaynst the truth of Christes naturall body when you teach that his body is in heauen naturally and also naturally in the sacrament For who so euer affirmeth that Christes body is in sondry places as his godhead is seemeth to defy Christes body by S. Augustines rule But like as it is not to be thought that Quicquid est in deo est putandum vbique vt dens that whatsoeuer is in god is euery where as God is so must we not thinke that his body may be at one tyme euery where where his godhead is But Christ is sayth S. Augustine Vbique per id quod est deus in coelo autem per id quod est homo Euery where in that he is God but in heauen in that he is man Wherfore his presence here of his body must be a sacramentall presence and the presence of his diuinitie of his grace of his truth of his maiestie and power is reall and effectuall in many places according to his worde Now as concerning your issue I refuse it not but say that the great miracle whereat the Iewes wondred and which our sauiour Christ ment and the old fathers speake of is of the eating of Christes flesh and drincking of his bloud and how by flesh and bloud we haue euerlasting life Now if you can bring good testimony for you that the sacrament eateth Christes flesh and drincketh his bloud and that it shall lyue for euer which neuer had lyfe and that Gods operation worke is more in domme creatures then in man then I must needes and will confesse the issue to passe with you And when I heare your testimonies I shall make answer but before I here them I should do nothing else but spend wordes in vayne and beate the wind to no purpose Now heare what I haue answered to Theophilus Alexandrinus Yet furthermore they bring for them Theophilus Alexandrinus who as they alleadge sayth thus Christ geuing thankes dyd breake which also we doe adding thereto prayer And he gaue vnto them saying Take this is my body this that I do now geue and that which ye now do take For the bread is not a

3.3 The aunswere to Tertullianus De resurrectione ca●nis Tertullianus The answere to Origen Numer homil 7. In Leuit. homil 7. Origines Origen hath facte ad faciem but I take this author as he alleadgeth Origen Errors When I say by his manhood I mean corporally as Cyrill speaketh Sensibly Really Substancially Corporally Naturally As it were Three issues for my part An issue The third issue Aduerbes in lye 2. Re. 1● Lu● 4. The aunswere to Cyprian li. 2. epist. 3. Gen● ● Gen● 14. Cyprianus Melancthon Hippinus Ciprian li. 3 ad quirinum Augustinus Melancthon Epinus Cyprian ad quirinum cap. 94. The answere to Hylarius S. de trinitare An issue Hylarius An issue Unity in fayth Unity in baptisme Unity in flesh Hylarius Carnally Naturally An issue Smyth Non naturaliter Truely Perfecta Mine issue Iohn 14. Iohn 5. Iohn 6. Naturally Iohn 1. 2. Pet. 1. Mine Issue The aunswere to Cyrillus lib. 10. cap. 13. 1. Cor. 6. Iohn 6. Iohn 15. Colo. 2. In Ihon lib. 4. cap. 17. Anathematismo 11. In Iho. li. 4. c. 17. Cirill Lege Cuillum in Io. li. 9. c. 47. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corporally Cirill in Ioh. li. 9 c. vlt. ita ego naturaliter p●ēsum quia ex ipso natus vos autem ex me ego in vobis etiam naturaliter ea ratione qua homo factus sum 1. Tim. 3. Ephe. 3. Nestorius Ihon. 6. Basilius Nissenus and Nazianzenus Basilius Grego Nissenus Grego Nazianzenus Messaliani heretici Antropomorphitae Nestoriani Onely Of corporal in ●ducation lege Rosseum et O Ecolampadius lib. 3. cap 13. Augu. In Io●n tract xxvi Bertrame Messaliani De is habetur in histo trip lib. 7. ● 11. et in Theodoreto li. 4. cap. 11. Smyth Corporali The aunswere to Emissenus Emissen Onely Spirituall Spirituall maner Spiritually A sleight Truth Onely Errours Spirituall The aunswere to Ambrosius de sacramentie lib. 4. cap. 4. Consecration In i●● Roffeam 2. cap. 25. De ecc Hierar cap. 3. Math. 26. Marc. 14. Luc. 22. De his qui misterij● in iciantur cap. Vlt. De sacramentis lib. 5. cap. 4 De sacramentis lib. 6. cap. 1. Ambrostus Consecration Melancthon Sacramentall chaunge 1. Tim. 4. De peccat●ne ●e li. 2. cap. 26. Fol. 86. pa. 2. Luc. ● Whether breade be Christes body A sacramentall change Holy bread Psal. 39. August de peccatorum meritis remiss 26. li. 2 cap. 26. Cyprianus Holy bread Bread is bread is a playne speache Bread is Christes body is a figuratiue speache Num. 20. 1. Cor. 10. 1. Reg 4. Ihon. 1. Apoc. per totum Gen. 49. Apoc. 5. Iho. 10. 14. Ihon. 12. Corporall The aunswer to Chrisostom● In sermone de Eucharastia in E●c unije De proditione Ind● Genes 1. Mat. 26 Marc. 14. Luc. 22. Genes 1. Math. 6.1 Marc. 14. Luc. 22. Ad populam Antiochenum ho. ● 1. in Ihoānem ho. 45. Chrisostom Chrisost. de Sacer lib. 3. An issue In Ioan tractae 26. Christ is verely and truly present and receyued Uerile The order of the booke Chrisostomus August ad dard August ad dard Wherin is the miracle The answer to Theophilus in Mar. 14. Iho. 6. Theophilact In issue Theophilact translated by Oecomlampadius Theophilactes wordes Carnally Naturally corporally Manner onely Spiritually Thomas in cathena aurea Fisher Rosseū The Catechisme Species for apparence Meritie for vertue A dextris dei A dextris vertutis dei The aunswere to Hieronimus ●uper epistol ad Titum Hiero nim Tertulianus aduersus Martionē lib. 4. Whether the body of Christ be made of the mattier of bread Ihon 2. Exo. 7. Gen. 2. Augustinus Sedulius Leo. Fulgentius Cassiodorus Gregorius Augustinus Sedulius Leo. Fulgentius Cassiodorus Gregorius Peter Martyr Nicholas the second Berengarius Bertram Peter Martyr The aunswer to Damascenus de fide orth lib. 4. cap 14. 1. Iohn 4. In libro de duabus in Christo voluntatibus Damascene Concomitance August in sermone domini in moute lib. 3. August de peccat meri et remist lib. 1. Cap. 24. Iacob 1. The substance of Gods worke Ephe. 4. Math. 13. Iohn 6. Augustinus In Ioh. tract 27. Rom. 3. 2. Corin. 2. Oecumenius An Issue The worde sacrament 1. Cor. 6. Ihon. 6. August in Iohn tract 26. de verbis Apost sermon 2. Nicolaus secundus Luke 22. 1. Cor. 11. 1. Cor. 10. Augusti in sermo domini in monte lib. 2. Three manner of eatings August in Ioh. tract 26. 1. Cor. 11. August de peccatorum meritis remiss li. 1. cap. 24. The workes of God vniforme Spirit and lyfe to fall vpon euill men 2 Cor. 6. Iohn 6. Aug. in Iohn tract 27. Iohn 6. Iohn 6. The promises of God vnder condition One substance to good and bad The issue 2. Cor. 2. Math. 5. Decumenius Chap. 1. Whether euell men do eate and drinke Christ. Iohn 6. The godly only eat Christ. Iohn 6. Chap. 2. What is the eating of Christes flesh and drinking of his bloud Chap. 3. Christ is not eaten with teeth but with fayth Cyprian de coena domini August de verbis domini ser. 33. In Ioan. tractat 25. Chap. 4. The good only eate Christ. Origines in Math. cap. 15. Ciprianus in sermo de coena domini Athanasius de peccato in spirium sanctum Basilius epistol 141. Hieronimus in E●aiam cap. 66. In Hieremian In Oseam cap. 8. Ambrosius de benedictione patriarcharū cap. 9. De his qui miste rus initiantur De sacramentis li. cap. 5. Lib. 5. cap. 3. Augustinus in sentētiis exprospero decerptis cap. 339. De ciuitate Dei lib. 21. Cap. 25. In Ihon. tractat 26. In Iohn tractat 27. De doctrina christiana lib. 3. Cap. 14. De verbis Apostoli sermo 2. In Ioh Tract 59 Cirillus in Ioh. li. 4. cap. 10. Cap. 12. Cap. 14. Cap. 17. That may be sayd not done that is not well don Li● 8. Deu. 12. August de ciuit Dei lib. 22. cap. Chap. 5. Rom. 8. Whether a sinner haue Christ within him 1. Cor. 12. 2. Cor. 6. 1. Cor. 11. Chap. 6. The aunswere to the Papists 2. Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To eate Iohn 3. 1. Cor. 2. Vnworthy eating Manna Ihon. 6. Iohn 6. Iohn 14. Cha. 7. The aunswere to the Papists authors Augustinus contra Cresconium li. 1. cap. 25. Contra Maximinum li. 3. cap. 22. De bap contra Donatis lib. 5. Cap. 8. Augustinus 〈◊〉 August de Bap. lib. 5. Cap. 8. The body of Christ to them that receaue vnworthely August de ver domi Sermo 11. Bucerus Bucerus Theodoretus in epi. 1. Cor. 11. Hieronimus An issue Augustin de Bapti con Dona li. 5. cap. 8. August In Iohn tract 19. August de verbis Domini ser. 11. The selfe same flesh that was crucified is sensible is eaten of Christē people August ad Bonifacium episto 23. Ioh. 13. Maister Bucer

that Christes flesh is a spirituall meat and hys bloud a spirituall drink and that the eating and drinking of his flesh and bloud may not be vnderstand litterally but spiritually it is manifested by Origens own words in his seuenth Homily vpon the booke called Leuiticus where he sheweth that those words must be vnderstand figuratiuely and whosoeuer vnderstandeth them otherwise they be deceiued and take harme by their owne grosse vnderstanding Winchester Origens wordes be very playne and meaning also which speake of manifestation and exhibition which be two things to be verified thrée wayes in our religion that is to say in the word and regeneration and the sacramēt of bread and wine as this author termeth it which Origen sayth not so but thus the flesh of the word of God not meaning in euery of these after one sort but after the truth of the Scripture in ech of them Christ in his word is manifest and exhibited vnto vs and by fayth that is of hearyng dwelleth in vs spiritually for so we haue his spirit Of Baptisme S. Paule sayth as many as be baptysed be clad in christ Now in the sacramēt of bred wine by Origens rule Christ should be manifested and exhibited vnto vs after the scriptures so as the sacrament of bread and wine should not onely signify Christ that is to say preach him but also exhibite him sensibly as Origens wordes be reported here to be So as Christes wordes This is my body should be wordes not of fygure or shewing but of exhibiting Christes body vnto vs and sensibly as this author alleageth him which should signifye to be receiued with our mouth as Christ commaunded when he sayd Take eat c. diuersely from the other two wayes in which by Christes spirite we be made participant of the benefite of his passion wrought in his manhode But in this sacrament we be made participant of his Godhead by his humanity exhibit vnto vs for food and so in this mistery we receaue him man and God and in the other by meane of his godhead be participant of the effect of his passion suffered in his manhod In this sacrament Christes manhode is represented and truly present whereunto the godhead is most certaynly vnited wherby we receaue a pledge of the regeneration of our flesh to be in the general resurrection spirituall with our soule as we haue bene in baptisme made spirituall by regeneration of the soule which in the full redemption of our bodies shal be made perfect And therfore this author may not compare baptisme with the sacrament throughly in which Baptisme Christes manhode is not really present although the vertue and effect of his most precious bloud be there but the truth of the mistery of this sacrament is to haue Christes body his flesh and bloud exhibited wherunto eating and drinking is by Christ in his supper apropriate In which supper Christ sayd This is my body which Bucer noteth and that Christ sayd not This is my spirite This is my vertue Wherfore after Origenes teaching if Christ be not onely manifested but also exhibited sensibly in th● sacrament then is he in the sacrament indede that is to say Really and then is he there substancially because the substaunce of the body is there and is there corporally also bycause the very body is there and naturally bicause the naturall body is there not vnderstanding corporally and naturally in the maner of presence nor sensibly neither For then were the maner of presence within mans capacitie and that is false and therfore the catholique teaching is that the maner of Christes presence in the sacrament is spirituall and supernaturall not corporall not carnall not naturall not sensible not perceptible but onely spirituall the how and maner wherof God knoweth and we assured by his word know onely the truth to be so that it is there indede and therfore really to be also receaued with our handes and mouthes and so sensibly there the body that suffered and therfore his naturall body there the body of very flesh and therfore his carnall body the body truely and therfore his corporall body there But as for the maner of presence that is onely spirituall as I sayd before and here in the inculcation of these wordes I am tedious to a lerned reader but yet this author enforceth me therunto who with these wordes carnally corporally grosely sensibly naturally applying them to the maner of presence doth maliciously and craftely cary away the reader from the simplicitie of his fayth and by such absurdities as these words grosely vnderstanded import astonieth the simple reader in consideration of the matter and vseth these wordes as dust afore their eyes which to wipe away I am enforced to repeate the vnderstanding of these words oftener then elswere necessary These thinges well considered no man doth more playnly confound this author then this saying of Origene as he alleageth it whatsoeuer other sentences he would pycke out of Origene when he vseth libertie of allegories to make him seme to say otherwise And as I haue declared a fore to vnderstand Christes wordes spiritually is to vnderstand them as the spirite of God hath taught the church and to esteme godes misteries most true in the substaunce of the thing so to be although the maner excedeth our capacities which is a spirituall vnderstanding of the same And here also this author putteth in for figuratiuely spiritually to deceaue the reader Caunterbury YOu obserue my wordes here concerning Origene so captiously as though I had gone about scrupulously to translate his sayinges word by word which I did not but bicause they were very long I went about onely to rehearse the effect of his mind brefely and playnly which I haue done faythfully and truely although you captiously carpe and reprehend the same And where as craftely to alter the sayinges of Origene you goe about to put a diuersitie of the exhibition of Christ in these iii. thinges in his worde in baptisme and in his holy supper as though in his worde and in baptisme he were exhibited spiritually in his holy supper sensibly to be eaten with our mouthes this distinction you haue dreamed in your slepe or imagined of purpose For Christ after one sort is exhibited in all these iii. in his worde in baptisme and in the Lordes supper that is to say spiritually and for so much in one sorte as before you haue confessed your selfe And Origene putteth no such diuersitie as you here imagine but declareth one maner of giuing of Christ vnto vs in his worde in baptisme and in the Lordes supper that is to say in all these iii. secundum speciem That as vnto the Iewes Christ was geuen in figures so to vs he is geuen in specie that is to say in rei veritate in his very nature meaning nothing els but that vnto the Iewes he was promised in figures and to vs after his incarnation