A67926:2400
Acts and monuments of matters most special and memorable, happening in the Church. [vol.…Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol.…
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 1] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And as before I said, that the external eyes do behold the bread, which the inward eyes being otherwise occupied do not behold or think upon, even so our outward man doth digest the bread, and void into the draught but the inward man doth neither regard nor think upon it, but thinketh upon the thing it self that is signified by that bread. And therefore Chrysostom a little before the words which they alleged, saith: Lift up your minds and hearts. Whereby he admonisheth us to look upon and consider those heavenly things which are represented and signified by the bread and wine, and not to mark the bread and wine it self. Here they said, that was not Chrysostoms mind: but that by this example he declareth that there remained no bread nor wine.1 I answered, that was false: for the example that he taketh, tendeth to no other purpose, but to call away our spiritual eyes from the beholding of visible things, and to transport them an other way: as if the things that are seen, were of no force. Therefore he draweth away our mind from the consideration of these things, and fixeth it upon him, which is signified unto us by the same. The very words which follow, sufficiently declare this to be the true meaning of the author, where as he commandeth us to consider all things with our inward eyes, that is to say, spiritually. But whether Chrysostoms words▪ do tend either to to this or that sense,2 yet do they indifferently make on our part against our adversaries, which way so ever we do understand them. For if he thought that the bread and wine do remain we have no further to travail: but if he meant contrariwise, that they do not remain, but that the natures of the bread and wine are altered, then are the bread and wine falsely named Sacraments and mysteries,3 which can be said in no place to be in the nature of things: For that which is in no place, how can it be a Sacrament, or supply the room of a mystery? Finally, if he speak only of the outward forms and shapes (as we call them) it is most certain that they do continually remain, and that they by the substance of the body are not consumed in any place, wherefore it must necessarily follow the words of Chrysostom to be understanded in such sense as I have declared.