A discussion of the popish doctrine of transubstantiation wherein the same is declared, by…A discussion of the popish doctrine of transubstantiation vvherein the same is declared, by…

And so Chrysostom speaking of those words of our Saviour, ^aThe words I speak are spirit and life. ^bTo understand (saith he) things carnally, is to consider the things simply as they are spoken, and no otherwise. Where as ^*all mysteries (and then not the Eucharist only) are to be judged not by the external things that are visible, but are to be considered with the inward eyes, that is, spiritually. And in particular of Baptism ^celse-where: The Gospel is called a mystery, because we believe not in it what we see; but we see somethings, and believe other things. ^*For that is the nature of our mysteries: which my self therefore and an Infidel are diversly affected with, &c. He when he heareth of a Laver, thinketh it but bare water: but I consider not the thing seen simply, but the purging of the soul by the Spirit, &c. For I judge not the things that appear by my bodily sight, but with the eyes of my mind. Again, I hear Christs body. I understand the thing spoken one way, and the Infidel another. And as children or unlettered persons, when they look on books, know not the power of the letter, nor know what they see: but a skilful man can find matter in those letters contained, lives, or stories and the like, &c. ^dSo it is in this mystery: the Infidels, though hearing, seem not to hear; but the faithful having spiritual skill, see the force of the things therein contained. Nothing then in this kind is said of the Eucharist, but what is said of all Sacraments, and of Baptism by name. Nothing therefore that argueth any miraculous change more in the one then in the other.

And so Chrysostome speaking of those wordes of our Sauiour, ^aThe wordes I speake are spirit and life. ^b