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The.xliiii. Sermon of Master Giulio of Milane, touchyng the Lordes Supper.
The xliiii Sermon of Master Giulio of Milan, touching the lords Supper.
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SAthan in all tymes hath deuised, howe he might by subtiltie defyle and deface with al kind of superstition the Lordes supper.
SAthan in all times hath devised, how he might by subtlety defile and deface with all kind of Superstition the lords supper.
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In the time of Saint Paul God did smite and sharpely punishe the Churche of the Corinthians,
In the time of Saint Paul God did smite and sharply Punish the Church of the Corinthians,
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because they dyd euyll vse this Sacrament.
Because they did evil use this Sacrament.
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In our tymes (because we wyll not recoūt the errours of all worldes) be brought in, sundry kyndes of supersticious hipocrisies, about the vsage of this Supper.
In our times (Because we will not recount the errors of all world's) be brought in, sundry Kinds of superstitious Hypocrisies, about the usage of this Supper.
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All whiche I wyll not nowe name in perticuler, for spendynge of tyme.
All which I will not now name in particular, for spending of time.
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I wyll onely intreate of that which is of most force, that we may learne after what sorte we ought to present our selues to this holy table.
I will only entreat of that which is of most force, that we may Learn After what sort we ought to present our selves to this holy table.
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Some wryters moued by these wordes of S. Paule: He that cateth vnworthelye of this breade and this wyne, cateth his owne iudgement:
some writers moved by these words of S. Paul: He that cateth unworthily of this bread and this wine, cateth his own judgement:
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they haue takē in hand to declare how a man may worthely vse this Sacrament. And after much debating, they haue thus resolued them selues:
they have taken in hand to declare how a man may worthily use this Sacrament. And After much debating, they have thus resolved them selves:
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that a mā hath than worthely eaten this bread, whē he is in the state of grace.
that a man hath than worthily eaten this bred, when he is in the state of grace.
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And passing on a little further, they haue expounded & said, that a man is than in state of grace,
And passing on a little further, they have expounded & said, that a man is than in state of grace,
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when he is purged and clensed of all mortall and veniall sinnes.
when he is purged and cleansed of all Mortal and venial Sins.
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In this sort they resolue them selues, because their studye is to vnderstande after what sort synnes be purged,
In this sort they resolve them selves, Because their study is to understand After what sort Sins be purged,
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& howe a man may come into the state of grace. The writers of these dayes be of diuers iudgementes touchyng this matter.
& how a man may come into the state of grace. The writers of these days be of diverse Judgments touching this matter.
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Some say that through contricion, confession, and satisfaction of workes, a man is purged from all sinne,
some say that through contrition, Confessi, and satisfaction of works, a man is purged from all sin,
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and doth deserue the state of grace.
and does deserve the state of grace.
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But when a mā doth diligently search what is this meritorious worke of this great goodnes, thei do very yll agree vpon the matter.
But when a man does diligently search what is this meritorious work of this great Goodness, they do very ill agree upon the matter.
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For some say that this satisfactorye worke is fastyng, accompanyed with teares and prayer.
For Some say that this satisfactory work is fasting, accompanied with tears and prayer.
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Other adde this and say that our praiers must be done with sackcloth and other chastisementes of the fleshe.
Other add this and say that our Prayers must be done with Sackcloth and other chastisements of the Flesh.
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Others do saye, that not only these workes be necessarye to deserue the state of grace:
Others do say, that not only these works be necessary to deserve the state of grace:
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but also there muste be almose, the whiche doth clense a man from sinne.
but also there must be almose, the which does cleanse a man from sin.
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The furder we be seperated frō the pure time of the Apostles, so much greater is the nomber of satisfactions,
The further we be separated from the pure time of the Apostles, so much greater is the number of satisfactions,
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and the thyng is so augmented, that mens consciences be brought into feare, error, and desperation,
and the thing is so augmented, that men's Consciences be brought into Fear, error, and desperation,
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and in them selues so confounded, that they knowe not where to fynde the beginning.
and in them selves so confounded, that they know not where to find the beginning.
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Wherfore a man is neuer certayne to do these satisfactory workes so perfectlye that he may deserue to be in the state of grace:
Wherefore a man is never certain to do these satisfactory works so perfectly that he may deserve to be in the state of grace:
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No more there is no conscience of anye lyuynge man, be he neuer so holye, that cā assure himself to be without sinne,
No more there is no conscience of any living man, be he never so holy, that can assure himself to be without sin,
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yf he shall beholde his merite, and the dignitie of his own workes. Let vs then leaue of such encomberaunce of conscience:
if he shall behold his merit, and the dignity of his own works. Let us then leave of such encomberaunce of conscience:
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and for the eatyng of the Lordes supper, let vs folow the facion that was vsed by the Apostles.
and for the eating of the lords supper, let us follow the fashion that was used by the Apostles.
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Paule doeth not bring our mindes to this desperation and doubtfulnesse, when he doth exhorte the Churche of the Corinthians to vse worthelye this Supper:
Paul doth not bring our minds to this desperation and doubtfulness, when he does exhort the Church of the Corinthians to use worthily this Supper:
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But this he saith, that than do we worthely vse this sacrament, when we do acknowlege our selues to be vnworthye,
But this he Says, that than do we worthily use this sacrament, when we do acknowledge our selves to be unworthy,
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and laye open our sinnes before Iesus Christ, that he through his mercye woulde make vs worthye.
and say open our Sins before Iesus christ, that he through his mercy would make us worthy.
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That we shoulde also dispayre of our selues, & all our workes:
That we should also despair of our selves, & all our works:
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for that we myght receaue comforte in hym, that we shuld humble our selues, that in Christ we myght be exalted:
for that we might receive Comfort in him, that we should humble our selves, that in christ we might be exalted:
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that we shoulde acknowledge our selues sinners, that in Christe Iesu we myght be iustified:
that we should acknowledge our selves Sinners, that in Christ Iesu we might be justified:
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therfore we mai not thynke to come to this Sacramēt boyde of sinne, nether that wee be worthye to deserue so great a benefit.
Therefore we mai not think to come to this Sacrament boyde of sin, neither that we be worthy to deserve so great a benefit.
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But let vs thus thinke, that we being poore, do go to a liberall geuer: that beyng sicke, we go to a gentle phisitian:
But let us thus think, that we being poor, do go to a liberal giver: that being sick, we go to a gentle Physician:
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And beyng sinners, doo runne to our sauiour.
And being Sinners, do run to our Saviour.
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Thus the dignitie wherof Paul speaketh that is in this Supper, is perfourmed by fayth, at those tymes when we beleue that all the merites of Christ be oures:
Thus the dignity whereof Paul speaks that is in this Supper, is performed by faith, At those times when we believe that all the merits of christ be ours:
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And that we behaue our selues in loue towards our neygbours as this daye shalbe declared.
And that we behave our selves in love towards our neighbours as this day shall declared.
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This error that I haue nowe spoken of, is one of the most notable errours yt is in the church conserning ye vsage of the lordes Supper.
This error that I have now spoken of, is one of the most notable errors that is in the Church Concerning the usage of the Lords Supper.
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The seconde error is this, the which hath ben and is continuallye preached, that vnder breade and wine is conteyned the body & bloud of Christe Iesu. These preachers & scoolemasters of mens consciences, do only occupy them selues to perswade two thynges to the people.
The seconde error is this, the which hath been and is continually preached, that under bread and wine is contained the body & blood of Christ Iesu. These Preachers & Schoolmasters of men's Consciences, do only occupy them selves to persuade two things to the people.
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The first, that in this sacramēt is the body and bloud of Christ.
The First, that in this sacrament is the body and blood of christ.
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The other, that all Christians ought with great desyre to receaue this Sacrament, because thei do receiue the body & bloud of Iesu Christ.
The other, that all Christians ought with great desire to receive this Sacrament, Because they do receive the body & blood of Iesu christ.
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And these reuerend fathers say, that men may search no further, because that all matters of faith ought to be beleued simplye.
And these reverend Father's say, that men may search no further, Because that all matters of faith ought to be believed simply.
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But to what ende a man ought to vse this Sacrament, and what commoditie a Christian getteth by it:
But to what end a man ought to use this Sacrament, and what commodity a Christian gets by it:
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these our reuerēde fathers haue not so muche as touched one worde, to comfort suche consciences as be in trouble.
these our reverend Father's have not so much as touched one word, to Comfort such Consciences as be in trouble.
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These fathers do not consider that this theyr fayth may be in the deuyl, and in all his members.
These Father's do not Consider that this their faith may be in the Devil, and in all his members.
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It is no hard thing to perswade this theyr article to the people.
It is no hard thing to persuade this their article to the people.
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For yf thei beleue that Iesus Christ is rysen from death, that by a miracle he entred, the gate beyng shut, into the house where the Apostles were gathered together, without any hurt to his body:
For if they believe that Iesus christ is risen from death, that by a miracle he entered, the gate being shut, into the house where the Apostles were gathered together, without any hurt to his body:
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also if they beleue manye other miracles that was done of the Lord whyle he lyued here vpon earth:
also if they believe many other Miracles that was done of the Lord while he lived Here upon earth:
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By the same reason it is an easy mater to perswade the Christian people, yt in bread and wine there is the body and bloud of Iesu Christ.
By the same reason it is an easy mater to persuade the Christian people, that in bred and wine there is the body and blood of Iesu christ.
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This this were a small matter whervpon to stay: but we must search somthing further.
This this were a small matter whereupon to stay: but we must search something further.
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These spirituall masters thynke to haue done theyr offyce, whensoeuer they haue perswaded this to the people:
These spiritual Masters think to have done their office, whensoever they have persuaded this to the people:
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that in the sacrament is the bodye of Iesu Christe, and that they be bounde to receaue it.
that in the sacrament is the body of Iesu Christ, and that they be bound to receive it.
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We be come nowe to this passe: lette a man aske a Christian yf he wyll communicate, he wylī aunswere yea.
We be come now to this pass: let a man ask a Christian if he will communicate, he wylin answer yea.
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And if you aske him wherfore he wyll do so, he aunswereth, because the Churche hath so ordeyned.
And if you ask him Wherefore he will do so, he Answers, Because the Church hath so ordained.
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But yf we shoulde consyder the matter somthyng more deepelye, and searche for what pourpose and to what end this was ordeined:
But if we should Consider the matter something more deeply, and search for what purpose and to what end this was ordained:
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he wyll aunswer, to receaue the body and bloud of Christ Iesu. And they thynke to knowe enough,
he will answer, to receive the body and blood of christ Iesu. And they think to know enough,
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whē they can after this sort geue accompt of theyr conscience.
when they can After this sort give account of their conscience.
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But as I haue already sayde, yf this thing be no otherwayes considered, this fayth is nothing:
But as I have already said, if this thing be not otherways considered, this faith is nothing:
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because euery naughtye person can haue this faith.
Because every naughty person can have this faith.
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And he that can geue no better accompte of his fayth, then is commenly done nowe a dayes, lette hym take heede to receaue this sacrament.
And he that can give no better accompt of his faith, then is commonly done now a days, let him take heed to receive this sacrament.
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To admit vnto the supper those persōs thus euyll enstructed:
To admit unto the supper those Persons thus evil instructed:
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is as a manne should admit a brute beast to an holy banquet, to the great ignominie of Iesu Christe,
is as a man should admit a brutus beast to an holy banquet, to the great ignominy of Iesu Christ,
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and confusion of the church, It is then erpedient that the Christian be otherwaies instructed,
and confusion of the Church, It is then erpedient that the Christian be otherways instructed,
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and that he knowe what thing this Sacrament is, and for what ende the Lorde hath ordeyned it,
and that he know what thing this Sacrament is, and for what end the Lord hath ordained it,
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for what cause also the church doth vse it: what profite the faithful do receaue by it:
for what cause also the Church does use it: what profit the faithful do receive by it:
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and manye other thinges which be necessary to vnderstande, as this daye is made manifest.
and many other things which be necessary to understand, as this day is made manifest.
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I say the minister ought to vse in this Sacrament the selfe same meanes, as is vsed in baptisme,
I say the minister ought to use in this Sacrament the self same means, as is used in Baptism,
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whē a child is baptised, or yet any other person growen in yeres.
when a child is baptised, or yet any other person grown in Years.
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The whiche partie when he goeth to be baptised, it is not sufficient to desire to be vnited to the church & that he beleueth suerlye that this washyng is baptisme,
The which party when he Goes to be baptised, it is not sufficient to desire to be united to the Church & that he Believeth surly that this washing is Baptism,
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and that this sacrament is ordeined of God: No nor it is no sufficient cause that the partie doeth desyre to be baptised,
and that this sacrament is ordained of God: No nor it is no sufficient cause that the party doth desire to be baptised,
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because this belief may be both in good and euyll.
Because this belief may be both in good and evil.
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But the principall point that the minister doth desire to know of him that is baptised, is this:
But the principal point that the minister does desire to know of him that is baptised, is this:
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Whether he doth forsake the deuyll with all his works, and that he that is baptised do confesse so to do openly.
Whither he does forsake the Devil with all his works, and that he that is baptised do confess so to do openly.
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That done, the minister doth aske yf he beleue in the father, in the sonne, and in the holye ghost.
That done, the minister does ask if he believe in the father, in the son, and in the holy ghost.
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In which demaunde the mynyster doth searche out the fayth of him that receaueth the Sacrament:
In which demand the minister does search out the faith of him that receiveth the Sacrament:
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of which faith, the Church must be assured.
of which faith, the Church must be assured.
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Therefore it is nedeful that euery one that is baptised, shuld know to geue accompte of theyr fayth in the face of the congregation.
Therefore it is needful that every one that is baptised, should know to give accompt of their faith in the face of the congregation.
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Howe muche more then oughte this to be done in the Sacrament of the Lordes supper, the which is only ministred to such as be of sufficient yeres,
Howe much more then ought this to be done in the Sacrament of the lords supper, the which is only ministered to such as be of sufficient Years,
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& that be able to vnderstande the word preached.
& that be able to understand the word preached.
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Therfore when any man shal first communicate, it is erpedient to heare his confession vppon this article.
Therefore when any man shall First communicate, it is erpedient to hear his Confessi upon this article.
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For by that confession the Churche maye iudge yf suche a person bee a fitte vessell to receaue suche a Sacramente:
For by that Confessi the Church may judge if such a person be a fit vessel to receive such a Sacrament:
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that by this meanes there maye bee a difference of Iudas and other brutysshe creatures.
that by this means there may be a difference of Iudas and other brutish creatures.
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There is then to be wysshed some other fayth, muche dyfferynge from this of the Hypocrytes, the whiche thynke they haue done enough,
There is then to be wished Some other faith, much dyfferynge from this of the Hypocrites, the which think they have done enough,
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whē they haue perfourmed that worke, because it is so ordeyned.
when they have performed that work, Because it is so ordained.
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Were it not a great folly yf one of rype yeres should be baptised, and yf he were asked wherfore art thou baptised could make no other aunswere but that he is baptysed because it is so ordeyned.
Were it not a great folly if one of ripe Years should be baptised, and if he were asked Wherefore art thou baptised could make no other answer but that he is baptised Because it is so ordained.
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And hauynge no other staye wherevnto the Christian fayth should staye vppon:
And having no other stay whereunto the Christian faith should stay upon:
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should not such one be almost iudged and taken for a dissimuled Christian? Seing than ye Sacramentes be witnesses of our fayth:
should not such one be almost judged and taken for a dissimuled Christian? Sing than you Sacraments be Witnesses of our faith:
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it is needefull that they whiche wyll present them selues to this table, be well instructed to geue accomptes of theyr fayth.
it is needful that they which will present them selves to this table, be well instructed to give accounts of their faith.
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Therfore it is conuement that suche shoulde be eramined of the minister of the Churche.
Therefore it is conuement that such should be eramined of the minister of the Church.
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First the minister doth aske the Christiā what is this sacramēt? The faithful doth answere, that this sacrament is an assuraunce and gage, left of Iesu Christe in his church,
First the minister does ask the Christian what is this sacrament? The faithful does answer, that this sacrament is an assurance and gage, left of Iesu Christ in his Church,
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for that none should doubt, but that his body is dead for vs, & that hys bloud is shed for the remission of our sinnes.
for that none should doubt, but that his body is dead for us, & that his blood is shed for the remission of our Sins.
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Then the minister shal aske him what he intendeth to do, when he doth present him selfe to this supper.
Then the minister shall ask him what he intends to do, when he does present him self to this supper.
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The faithfull doth aunswere, I do beleue to receaue al the merites of Iesus Christ,
The faithful does answer, I do believe to receive all the merits of Iesus christ,
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and to receaue them in suche sorte, that they bee no more Christes, but that they bee myne, in no lesse force then yf I with my owne proper bodye had merited the kingdome of heauen.
and to receive them in such sort, that they be no more Christ's, but that they be mine, in no less force then if I with my own proper body had merited the Kingdom of heaven.
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Then the minister doth thys aske and say:
Then the minister does this ask and say:
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what assuraunce hast thou to assure thy selfe after this sort of the workes of thy Lorde? The faythfull doth aunswere, I do thys assure my selfe vppon the wordes that Iesu Chryst spake in his last supper,
what assurance hast thou to assure thy self After this sort of the works of thy Lord? The faithful does answer, I do this assure my self upon the words that Iesu Christ spoke in his last supper,
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when he said, take and eate, this is my body, thys is the cuppe of the newe Testamente in my bloud, the whiche shalbe shed for you.
when he said, take and eat, this is my body, this is the cup of the new Testament in my blood, the which shall shed for you.
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Agayne the minister doth aske, after what maner doest thou thynke to eate thys bodye, and drinke this bloud? The faithful doth aunswere:
Again the minister does ask, After what manner dost thou think to eat this body, and drink this blood? The faithful does answer:
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I do beleue to eate it spiritually, in suche sort as the gospell vnder the signes of bread and wyne doth offer, & my fayth doth receaue.
I do believe to eat it spiritually, in such sort as the gospel under the Signs of bred and wine does offer, & my faith does receive.
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The minister doth aske, wherefore doest thou not thynke to eate the carnal body of Christ? The faithful doth aunswere,
The minister does ask, Wherefore dost thou not think to eat the carnal body of christ? The faithful does answer,
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because it is the spirite that geueth me life, & the fleshe profiteth nothynge.
Because it is the Spirit that Giveth me life, & the Flesh profiteth nothing.
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For this cause sayeth the Christian, am I come hyther vnto the company of the faythfull for to receaue this sacrament,
For this cause Saith the Christian, am I come hither unto the company of the faithful for to receive this sacrament,
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because I beleue that the bodye of my Lorde is dead for me, & that hys bloud is shed for my redemptiō:
Because I believe that the body of my Lord is dead for me, & that his blood is shed for my redemption:
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therfore my fayth is confirmed & comforted by this sacrament.
Therefore my faith is confirmed & comforted by this sacrament.
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The minister doth demaunde, what profit & commoditie receueth thy soule of thys holy supper? The faithful doth answere, the commoditie that I receaue therby, is ye I am made a membre of Christe, who is the head of the Churche:
The minister does demand, what profit & commodity receueth thy soul of this holy supper? The faithful does answer, the commodity that I receive thereby, is the I am made a member of Christ, who is the head of the Church:
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And I do transfourme my selfe into my neighbour, so ye I become one soule, one hart, & one wil wt him.
And I do transfourme my self into my neighbour, so you I become one soul, one heart, & one will with him.
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With these & other lyke instructions, ought the Christian people to be instructed, when they doe fyrst present them selues to thys holye supper.
With these & other like instructions, ought the Christian people to be instructed, when they do fyrst present them selves to this holy supper.
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Thys Sacramente is a witnesse of our fayth, and also an open confession of the same:
This Sacrament is a witness of our faith, and also an open Confessi of the same:
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For when we do frequent it, we do declare the death of the Lord.
For when we do frequent it, we do declare the death of the Lord.
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The minister of the churh ought to admyt none to thys supper, who were not very well instructed,
The minister of the Church ought to admit none to this supper, who were not very well instructed,
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and also openly had made confession of these thynges: And whē thys faith is not, all thinges be decayed and of no force.
and also openly had made Confessi of these things: And when this faith is not, all things be decayed and of no force.
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Let vs now then consider what difference is betwixt the fyrst fayth & this seconde.
Let us now then Consider what difference is betwixt the fyrst faith & this seconde.
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Thou beleuest by thy fyrst fayth, that in this sacrament is the bodye and bloud of Iesu Christ.
Thou Believest by thy fyrst faith, that in this sacrament is the body and blood of Iesu christ.
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What profit hast thou by this beliefe? The deuil and any wicked person may haue this faith,
What profit hast thou by this belief? The Devil and any wicked person may have this faith,
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and yet for all that shall not be saued. Thou beleuest that to vse this sacramēt, is a good worke.
and yet for all that shall not be saved. Thou Believest that to use this sacrament, is a good work.
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The deuyll beleueth also & knoweth that it is a good woorke:
The Devil Believeth also & Knoweth that it is a good work:
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so ye this common faith maketh man no better then the deuyll, or any other naughtie person:
so you this Common faith makes man no better then the Devil, or any other naughty person:
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Therfore it is requisite to haue some other fayth.
Therefore it is requisite to have Some other faith.
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But so sone as the true & lyuely fayth springeth in our hartes, and speaketh to our conscience, it sayeth:
But so soon as the true & lively faith springs in our hearts, and speaks to our conscience, it Saith:
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Ah from henceforth be mery, seinge Christ is wholy thine in all respectes, because that in this supper thou doest receaue all hys merites, he hath supped vp in his bloud all thy sinnes.
Ah from henceforth be merry, sing christ is wholly thine in all respects, Because that in this supper thou dost receive all his merits, he hath supped up in his blood all thy Sins.
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Confesse therefore from henceforth openly in thys Sacrament, the death of thy Lord, because he is present in all thy doinges.
Confess Therefore from henceforth openly in this Sacrament, the death of thy Lord, Because he is present in all thy doings.
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This seconde fayth farre passeth the fyrst, the which maketh thee no better then the Deuyll, no nor than any hipocrite.
This seconde faith Far passes the fyrst, the which makes thee no better then the devil, no nor than any hypocrite.
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But this second christian faith, doth geue vnto thee, al that treasure enclosed, and promysed in these wordes of Iesu Christe:
But this second christian faith, does give unto thee, all that treasure enclosed, and promised in these words of Iesu Christ:
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Take & eate this is my body.
Take & eat this is my body.
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Therefore it is nedefull that the minister of the Church be wel aduised in geuinge thys sacrament to any body,
Therefore it is needful that the minister of the Church be well advised in giving this sacrament to any body,
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yf he haue not before vnderstande his faith.
if he have not before understand his faith.
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And by that confession which the Christian hath made in ye church, to iudge that he is worthye to eate thys supper,
And by that Confessi which the Christian hath made in you Church, to judge that he is worthy to eat this supper,
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and to be made one bodi with Iesus Christ.
and to be made one body with Iesus christ.
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This confession is to be had of necessitie, because that sacramētes be ordained for this ende, that they may be witnesses,
This Confessi is to be had of necessity, Because that Sacraments be ordained for this end, that they may be Witnesses,
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& also an open confession of our faith.
& also an open Confessi of our faith.
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It is expedient that we liue after suche sort in thys mortall lyfe, yt we helpe our neyghbour,
It is expedient that we live After such sort in this Mortal life, that we help our neighbour,
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& that we shuld shew our faith, the which is hid in our hartes, openly by some outwarde token to the Church.
& that we should show our faith, the which is hid in our hearts, openly by Some outward token to the Church.
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That is bi baptisme, & with the supper of the lorde.
That is by Baptism, & with the supper of the lord.
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The gospell must bee confessed openly wt our mouth, and for this cause also is this sacrament ordayned, that al the worlde maye knowe that we be Christians:
The gospel must be confessed openly with our Mouth, and for this cause also is this sacrament ordained, that all the world may know that we be Christians:
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he that vseth not the sacrament of this sort, doth greuously offend hys lord.
he that uses not the sacrament of this sort, does grievously offend his lord.
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What shall profit thee this fyrst faith of the hipocrites, when in passing ouer of this worlde, the deuilles shal tempt thee? if thou shalt saye I beleue that I haue receaued the body of Chryst, because it is so ordayned:
What shall profit thee this fyrst faith of the Hypocrites, when in passing over of this world, the Devils shall tempt thee? if thou shalt say I believe that I have received the body of Christ, Because it is so ordained:
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In lyke sort wil the deuil say. And I beleue also that thou haste receaued it.
In like sort will the Devil say. And I believe also that thou haste received it.
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This faith will nothinge profit thee, nor yet ease thee of thy troubles. But if thou be instructed in the true fayth:
This faith will nothing profit thee, nor yet ease thee of thy Troubles. But if thou be instructed in the true faith:
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thou shalt aunswere the deuill & say.
thou shalt answer the Devil & say.
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Ah Satan thou tyraunt, what power haste thou in me? I am armed in thys sacrament with the merites of Iesu Christ, who is made mine and I am become his:
Ah Satan thou tyrant, what power haste thou in me? I am armed in this sacrament with the merits of Iesu christ, who is made mine and I am become his:
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what canst thou do against me? I do not esteme thee, vse thy force, I do not feare it:
what Canst thou do against me? I do not esteem thee, use thy force, I do not Fear it:
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my lorde is greater then thou.
my lord is greater then thou.
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With thys fayth ought euery one to be armed, not only to passe ouer this lyfe,
With this faith ought every one to be armed, not only to pass over this life,
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but also in all parylles whiles we shall here lyue.
but also in all parylles while we shall Here live.
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After thys sort it becommeth a Christian to be instructed, yf this sacrament should profit him.
After this sort it becomes a Christian to be instructed, if this sacrament should profit him.
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For yf thou hast not thys fayth, although thou hadest al the Priestes of the worlde aboute thee with the Sacrament in theyr handes, it should profit thee nothinge.
For if thou hast not this faith, although thou Hadst all the Priests of the world about thee with the Sacrament in their hands, it should profit thee nothing.
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We reade in the boke of the Kynges, that the people of Israell fyghting with the Philistines, were ouerthrowen, put to flyght, and dispersed.
We read in the book of the Kings, that the people of Israel fighting with the philistines, were overthrown, put to flight, and dispersed.
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After thys ouerthrowe, the Elders of the people of Israell, gathered them selues together and sayde to them:
After this overthrown, the Elders of the people of Israel, gathered them selves together and said to them:
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for thys cause are the Philistines lordes and conquerours in this warre, because the arke of the couenaunte is not with vs. It was then ordayned that the arke should be brought into the army, of whiche when it came, al the people were glad.
for this cause Are the philistines Lords and conquerors in this war, Because the Ark of the Covenant is not with us It was then ordained that the Ark should be brought into the army, of which when it Come, all the people were glad.
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The Iewes cryed with greate ioye, thinkinge therby to haue made affrayde the Philistines, triumphinge of victoritie, not yet gotten.
The Iewes cried with great joy, thinking thereby to have made afraid the philistines, triumphing of victoritie, not yet got.
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The people of Israel being proude for the presence of the arke of the Lord, they beganne battell a freshe with the Philistines,
The people of Israel being proud for the presence of the Ark of the Lord, they began battle a fresh with the philistines,
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but with great losse and more shame, they were put to flight & ouerthrowen.
but with great loss and more shame, they were put to flight & overthrown.
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Howe came this to passe, that ye Iewes were thus subdued & euyll handeled? The arke of the lorde was present, in which they had such confidence, that they thought God to bee present,
Howe Come this to pass, that the Iewes were thus subdued & evil handled? The Ark of the lord was present, in which they had such confidence, that they Thought God to be present,
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and that he had there a peculier habitation. Of thys they had no lesse confidence, then hath the hipocrites of this sacrament.
and that he had there a peculiar habitation. Of this they had no less confidence, then hath the Hypocrites of this sacrament.
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Why dyd not God helpe the Iewes:
Why did not God help the Iewes:
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because the Hebrues were voide of faith, thought by the presence of the arke, to haue god to be fauourable.
Because the Hebrews were void of faith, Thought by the presence of the Ark, to have god to be favourable.
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The very selfe same thinge doth come to passe in our times, to such as trust in the outward worke of this sacramēt,
The very self same thing does come to pass in our times, to such as trust in the outward work of this sacrament,
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and be not instructed with ye true faith where with a christian ought to be endued.
and be not instructed with you true faith where with a christian ought to be endued.
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Therefore the deuill hath more power of suche, after thei haue receaued ye sacrament, then euer he had before.
Therefore the Devil hath more power of such, After they have received you sacrament, then ever he had before.
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Let vs then leaue of this illusion, and beleue, that that Christian whiche is partaker of Iesu Christe by faith, doth become of the self same substaunce with his lord.
Let us then leave of this illusion, and believe, that that Christian which is partaker of Iesu Christ by faith, does become of the self same substance with his lord.
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This is that coniunction of the church wt Christ, whereof Paule spake saying:
This is that conjunction of the Church with christ, whereof Paul spoke saying:
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that we should encrease by all meanes in Chryst, who is the head, whervnto the body fastened & ioyned by euery kind of coniuction, according to ye power & mesure of euery part, causeth the body to encrease in edifiyng it self by charitie.
that we should increase by all means in Christ, who is the head, whereunto the body fastened & joined by every kind of conjunction, according to you power & measure of every part, Causes the body to increase in edifying it self by charity.
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Our bodies be mēbres of Iesu christ, and the habitation of the holye ghost.
Our bodies be members of Iesu Christ, and the habitation of the holy ghost.
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These benifites be geuen vnto vs, because our lord is ioyned vnto vs both in spirite & in bodi.
These benefits be given unto us, Because our lord is joined unto us both in Spirit & in body.
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This coniunction that we haue wt Iesu Chryst, can not be declared, wt greater prayse then Paul did,
This conjunction that we have with Iesu Christ, can not be declared, with greater praise then Paul did,
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when he said, that our fleshe is the fleshe of Christ, and our bones the bones of him.
when he said, that our Flesh is the Flesh of christ, and our bones the bones of him.
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In no lesse force thē was the bones and fleshe of Eua formed of Adam.
In no less force them was the bones and Flesh of Eve formed of Adam.
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Seinge we haue nowe made manyfeste the instruction that ought to be kept when a Christian will vse thys sacrament or supper:
Sing we have now made manifest the instruction that ought to be kept when a Christian will use this sacrament or supper:
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It is nowe nedefull to declare what fruite and commoditie we haue of this supper. I saye thys supper doth brynge forth two fruites to a Christian.
It is now needful to declare what fruit and commodity we have of this supper. I say this supper does bring forth two fruits to a Christian.
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The fyrst is, that we become after a sort the brethren of Iesu Chryst, and that we be the selfe same substaunce with him.
The fyrst is, that we become After a sort the brothers of Iesu Christ, and that we be the self same substance with him.
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The second fruite is, that we be trāsfourmed after a sort with oure neighbour, that we become one harte, and one soule with hym.
The second fruit is, that we be transformed After a sort with our neighbour, that we become one heart, and one soul with him.
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And after this sort al the whole Churche is vnited with Iesus Chryst and in it self.
And After this sort all the Whole Church is united with Iesus Christ and in it self.
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These two fruites be described of Saynct Paule who sayth:
These two fruits be described of Saint Paul who say:
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The cuppe of blessynge whiche we blesse, is it not the cōmunion of the bloud of Christ? The bread whiche we breake, is it not the communion of the bodi of Christ? Because that many be one bread and one body,
The cup of blessing which we bless, is it not the communion of the blood of christ? The bred which we break, is it not the communion of the body of christ? Because that many be one bred and one body,
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therefore all we be partakers of one bread, whensoeuer we do eate of thys bread, that wytnesseth that thys meate is common to all beleuers.
Therefore all we be partakers of one bred, whensoever we do eat of this bred, that Witnesseth that this meat is Common to all believers.
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And seyng that in this sacrament al thinges be common:
And sing that in this sacrament all things be Common:
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let vs receaue together that, the whiche Chryste hath wrought for vs. Thys is that commoditie of whiche I haue so often spoken.
let us receive together that, the which Christ hath wrought for us This is that commodity of which I have so often spoken.
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If the christian haue fayth, and beleue that the body and bloud of the lorde be hys, he hath then Iesu Christ in him with all hys benifites.
If the christian have faith, and believe that the body and blood of the lord be his, he hath then Iesu christ in him with all his benefits.
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Thenceforth the hart is meri, reioyseth & triumpheth, trustyng to be saued, not by his owne goodnes,
Thenceforth the heart is meri, Rejoiceth & Triumpheth, trusting to be saved, not by his own Goodness,
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but by the innocent bloud of Iesu Christ. This is to be trāsfourmed into christ, and to be his body & bloud:
but by the innocent blood of Iesu christ. This is to be transformed into Christ, and to be his body & blood:
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for that he taketh vpon him al our miseries, all oure vnhappynes, & al our mishappes.
for that he Takes upon him all our misery's, all our unhappiness, & all our mishaps.
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These two thinges be ioyned together, and agree in one, that is the goodnes of Christ and our sinne, that we should be of the same health and strength,
These two things be joined together, and agree in one, that is the Goodness of christ and our sin, that we should be of the same health and strength,
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if we be one soule with Iesu Christ: what thynge shuld we desire more then that.
if we be one soul with Iesu christ: what thing should we desire more then that.
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These and such other like thinges, ought to bee preached and taught the people, when they fall a reasonynge of thys sacrament, for that end, that the christians may vnderstande to geue accompt to the Church of theyr sayth.
These and such other like things, ought to be preached and taught the people, when they fallen a reasoning of this sacrament, for that end, that the Christians may understand to give account to the Church of their say.
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But ypocrisie hath nowe suche power and force, that the Christians be onely geuen to ceremonyes, the whiche be more supersticious then godly.
But ypocrisie hath now such power and force, that the Christians be only given to ceremonies, the which be more superstitious then godly.
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They vse this sacrament only because it is so ordayned: because they thynke to receaue the bodye of Iesu Christ: there thei stay.
They use this sacrament only Because it is so ordained: Because they think to receive the body of Iesu christ: there they stay.
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And leauyng the true vse of thys sacrament, they haue framed of their owne heades, many other commodities without the warantise of the worde of god.
And leaving the true use of this sacrament, they have framed of their own Heads, many other commodities without the warantise of the word of god.
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The fyrste commoditie is thys, yf a man heare masse, all day he can haue no harme:
The First commodity is this, if a man hear mass, all day he can have no harm:
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If thou haste loste any thynge, or yf thou bee robbed, cause masse to be sayde,
If thou haste lost any thing, or if thou be robbed, cause mass to be said,
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and thou shalte fynde thy thinges, and that shalbe restored that was robbed.
and thou shalt find thy things, and that shall restored that was robbed.
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If thou wyll fynde grace in maryage, or bee healed of any dysease, or yf thou wouldeste haue a prosperous iourney,
If thou will find grace in marriage, or be healed of any disease, or if thou Wouldst have a prosperous journey,
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or delyuered from any peryll, cause masse to be sayd of suche or suche a Sainct,
or Delivered from any peril, cause mass to be said of such or such a Saint,
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vnto whom the wysedome of man hath grauen theyr peculyer office. These be not the commodities of this supper.
unto whom the Wisdom of man hath graven their peculyer office. These be not the commodities of this supper.
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For it is not intituled that a manne shoulde therby obtayne prosperitie, honour, ryches, and other worldly goodes:
For it is not entitled that a man should thereby obtain Prosperity, honour, riches, and other worldly goods:
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but it is principally ordayned for a remembraunce of the lordes death, that we should be vnited to him, neuer to be seperated.
but it is principally ordained for a remembrance of the Lords death, that we should be united to him, never to be separated.
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There is also an other cause, wherfore this sacrament is ordayned, and that is:
There is also an other cause, Wherefore this sacrament is ordained, and that is:
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that it should be in stede of an erhortation to stirre vs vp to loue and vnitie with our neighbour.
that it should be in stead of an erhortation to stir us up to love and unity with our neighbour.
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For this cause doth the Lord participate his bodye to vs, that he may be wholy vnited to vs,
For this cause does the Lord participate his body to us, that he may be wholly united to us,
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and we ioyned together with hym.
and we joined together with him.
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And being al ioyned in one misticall bodye, we shoulde be the members one of another.
And being all joined in one mystical body, we should be the members one of Another.
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This societe which we ought to haue together, is figured bi the bread and wine whiche be offered in this supper.
This Societe which we ought to have together, is figured by the bred and wine which be offered in this supper.
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The bread is made of many cornes, the whiche be after a sorte made one and mingled together,
The bred is made of many corns, the which be After a sort made one and mingled together,
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so that the one can not be seperated from the other.
so that the one can not be separated from the other.
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Euen so we Chrystians ought to be vnited together wt ••ch charite, that one could not be seperated frō another.
Eve so we Christians ought to be united together with ••ch charity, that one could not be separated from Another.
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This vnitie was described of Saint Paule as I haue sayde before: who sayde that all those which were partakers of this holye breade, be one body.
This unity was described of Saint Paul as I have said before: who said that all those which were partakers of this holy bread, be one body.
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The Christian than shall reape a greate profite by this Sacrament, yf he shall be transfourmed into his neyghbour,
The Christian than shall reap a great profit by this Sacrament, if he shall be transformed into his neighbour,
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and doth preferre the wealth, honour, and profite of his neyghbour before his owne.
and does prefer the wealth, honour, and profit of his neighbour before his own.
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Out of this greate charitie spryngeth these good thoughtes in vs, which can not offende, which can not despyse,
Out of this great charity springeth these good thoughts in us, which can not offend, which can not despise,
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nor by any meanes tormēt our neyghbour.
nor by any means torment our neighbour.
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And by that meanes is not Iesu Christ offended, neither torne, nor yet rente in peeces.
And by that means is not Iesu christ offended, neither torn, nor yet rend in Pieces.
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Therfore we can not be seperated from our neyghbour, but we be also seperated from Iesu Christe:
Therefore we can not be separated from our neighbour, but we be also separated from Iesu Christ:
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we can not loue our brother, if we loue him not in Iesu Christe.
we can not love our brother, if we love him not in Iesu Christ.
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We ought to haue the selfe same care of our neyghbour, as we haue of our selues.
We ought to have the self same care of our neighbour, as we have of our selves.
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We be one the membre of another, and we be altogether the bodye of Iesu Christe, who is the head.
We be one the member of Another, and we be altogether the body of Iesu Christ, who is the head.
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Lyke as there is no one part in our carnal body that is hurt, but that all the rest of the members feele smart by the same:
Like as there is no one part in our carnal body that is hurt, but that all the rest of the members feel smart by the same:
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Euen so ought we to haue compassion one vpon another, when he is in trouble, and suffereth any sorowe:
Even so ought we to have compassion one upon Another, when he is in trouble, and suffers any sorrow:
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and our neyghbours busines ought no lesse to be oures, then our owne.
and our neighbours business ought no less to be ours, then our own.
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This is to be mery with them that be mery, & to sorowe with them that sorowe,
This is to be merry with them that be merry, & to sorrow with them that sorrow,
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and to be disposed with the selfe same mynde one towardes another. These two frutes be at large set forth of S. Augustin, who said:
and to be disposed with the self same mind one towards Another. These two fruits be At large Set forth of S. Augustin, who said:
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The faithfull do nowe knowe this to be the bodi of Christ, not to despise to be ye body of Christ.
The faithful do now know this to be the body of christ, not to despise to be the body of christ.
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They become the body of Christ yf they wyll lyue by the spirite of Christ: of the spirite of Christ lyueth nothyng but the body of Christ.
They become the body of christ if they will live by the Spirit of christ: of the Spirit of christ liveth nothing but the body of christ.
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Vnderstande this brethren that I haue spokē. Thou art a man and hast a spirit and a body:
Understand this brothers that I have spoken. Thou art a man and hast a Spirit and a body:
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thy spirite is inuisible, thy body visible.
thy Spirit is invisible, thy body visible.
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Tell me what lyueth? liueth the spirite by the bodye, or the bodye through the spirite? The bodye to conclude lyueth by the spirite.
Tell me what liveth? lives the Spirit by the body, or the body through the Spirit? The body to conclude liveth by the Spirit.
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Wylt thou ti〈 ◊ … 〉 by the spirit of Christ, become Christes body.
Wilt thou ti〈 ◊ … 〉 by the Spirit of christ, become Christ's body.
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Tell me, liueth my body by the vertue of thy spirite? my body liueth by his owne spirite,
Tell me, lives my body by the virtue of thy Spirit? my body lives by his own Spirit,
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and thy body by the vertue of thy owne spirite. The bodye of Chryste can not lyue but by the spirite of Christ.
and thy body by the virtue of thy own Spirit. The body of Christ can not live but by the Spirit of christ.
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Therfore Saint Paule makynge manifest this breade, sayde: we be one bread and one bodye. O Sacrament of Godlynesse, O signe of vnitie, O knot of charitie.
Therefore Saint Paul making manifest this bread, said: we be one bred and one body. O Sacrament of Godliness, Oh Signen of unity, Oh knot of charity.
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What oration either of Demosthenes, or yet of Marcus Cicero, or of any other famous wryter, coulde stirre vp or moue more vehementlye to the loue of our neighbour,
What oration either of Demosthenes, or yet of Marcus Cicero, or of any other famous writer, could stir up or move more vehemently to the love of our neighbour,
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than this sacrament moueth? What prouocation can be more lyuely and sensible then this? Let all the Oratoures of the worlde come forth and perswade vs to the loue of oure neyghboure with theyr polyshed Orations:
than this sacrament moves? What provocation can be more lively and sensible then this? Let all the Orators of the world come forth and persuade us to the love of our neighbour with their polished Orations:
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Let them vse all the coloures of Khethoricke and all theyr connyng, they shall neuer brynge suche a perswasion as this sacrament doth preache.
Let them use all the colours of Khethoricke and all their conning, they shall never bring such a persuasion as this sacrament does preach.
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The wyse men of the worlde perswade vs to loue our neighbour, because we be of the selfe same substaunc• tha• we shuld lyue together ciuilly and without disorder:
The wise men of the world persuade us to love our neighbour, Because we be of the self same substaunc• tha• we should live together civilly and without disorder:
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But this Sacrament doth erhorte vs vnto charitie, because that Iesu Christe is transfourmed in vs, that we should lyue by his spirite,
But this Sacrament does erhorte us unto charity, Because that Iesu Christ is transformed in us, that we should live by his Spirit,
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and beyng thus ioyned together to our headde Iesu Chryste, one shoulde be the members of another.
and being thus joined together to our head Iesu Christ, one should be the members of Another.
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Out of this fountayne spryngeth all these erhortations of Paule, which do erhort, that we shoulde loue together in suche sorte as Christ hath loued vs, who hath geuen his lyfe in a swete sacrifice for our saluation.
Out of this fountain springeth all these erhortations of Paul, which do erhort, that we should love together in such sort as christ hath loved us, who hath given his life in a sweet sacrifice for our salvation.
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This is to bee clothed with Chryste, to be inflamed with the loue of thy neighbour, to be continually charged with charitie, euer desierous to serue thi brother.
This is to be clothed with Christ, to be inflamed with the love of thy neighbour, to be continually charged with charity, ever desirous to serve thy brother.
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O how much hath the Christian profyted in this sacrament, yf he be moued & stirred with a wyl to serue his neyghbour.
O how much hath the Christian profited in this sacrament, if he be moved & stirred with a will to serve his neighbour.
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Not without cause than dyd S. Augustine name this Supper a Sacrament of Godlynesse, a signe of vnitie, and the bonde of charitie.
Not without cause than did S. Augustine name this Supper a Sacrament of Godliness, a Signen of unity, and the bond of charity.
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For as this Sacrament is a spirituall meate, and swete to those that be incorporate with Iesu Christe, and with their neyghbour:
For as this Sacrament is a spiritual meat, and sweet to those that be incorporate with Iesu Christ, and with their neighbour:
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Euen so of the contrary, it is a mortal poysō to thē whiche put not their whole trust in Iesu Christe,
Even so of the contrary, it is a Mortal poison to them which put not their Whole trust in Iesu Christ,
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& be seperated frō their neighbour.
& be separated from their neighbour.
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The naturall meat whē in findeth a body full of naughtye humours, turneth to poison, corrupteth & hurteth:
The natural meat when in finds a body full of naughty humours, turns to poison, corrupteth & hurteth:
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Euen so doeth the spirituall meate yf it fynde the soule vnfaythfull, it dryueth it to vtter ouerthrowes,
Even so doth the spiritual meat if it find the soul unfaithful, it Driveth it to utter overthrows,
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because that to an vnfaythfull manne, euerythyng is vnfaythfull and damnable. Therfore sayth Paule:
Because that to an unfaithful man, everything is unfaithful and damnable. Therefore say Paul:
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he that eateth and drynketh vnworthelye, is worthy blame, and is also a betrayer of the Lorde:
he that Eateth and Drinketh unworthily, is worthy blame, and is also a betrayer of the Lord:
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such one as this doth eate and drynk his owne iudgment, not iudgeyng the body of the Lorde.
such one as this does eat and drink his own judgement, not judging the body of the Lord.
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By which place I vnderstande that it is all one, not to iudge the bodye of the Lorde - and to eate it vnworthelye.
By which place I understand that it is all one, not to judge the body of the Lord - and to eat it unworthily.
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Wherefore they which lacke faith, & be voyde of charitie, without all religion, and lyke hogges caste in them selues to this Supper:
Wherefore they which lack faith, & be void of charity, without all Religion, and like hogs cast in them selves to this Supper:
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such as these make no difference of the Lordes Supper.
such as these make no difference of the lords Supper.
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Therefore seyng they beleue not, that that body is theyr lyfe, whensoeuer they do present them selues in the Church to receaue this Sacrament:
Therefore sing they believe not, that that body is their life, whensoever they do present them selves in the Church to receive this Sacrament:
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they do blaspheme, & do greate iniurye to the body of Christ, they spoyle it of all dignitie,
they do Blaspheme, & do great injury to the body of christ, they spoil it of all dignity,
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and receauyng it after this sorte, they be false betrayers of theyr Lord.
and receiving it After this sort, they be false betrayers of their Lord.
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Euen so these that be in discorde with theyr neyghbours, the whiche do so hate them that they can not abyde the syght of them,
Eve so these that be in discord with their neighbours, the which do so hate them that they can not abide the sight of them,
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whan they do come together in company to celebrate the holy supper, and to shewe that they be knytte together with theyr brother in the bande of charitie:
when they do come together in company to celebrate the holy supper, and to show that they be knit together with their brother in the band of charity:
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such do blaspheme God, deuide the mistical bodi of Iesu Christ, and teare in sunder the holye Churche by peece and peece,
such do Blaspheme God, divide the mystical body of Iesu christ, and tear in sunder the holy Church by piece and piece,
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Therefore worthely are they to be blamed, & be betrayers of the body of Chryst. I say not onely that they bee betrayers of the Churche, whiche is the mistical bodye of Chryste:
Therefore worthily Are they to be blamed, & be betrayers of the body of Christ I say not only that they be betrayers of the Church, which is the mystical body of Christ:
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But I saye they be betraiers of theyr Lord, no lesse then Iudas and the Iewes whiche crucified hym.
But I say they be betrayers of their Lord, no less then Iudas and the Iewes which Crucified him.
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Eatyng after thys sort, vnworthely, thei do receaue their own damynation, for vsynge thys Sacrament without fayth as the hypocrites do, they do confesse that with theyr mouth, whiche they beleue not in their harte.
Eating After this sort, unworthily, they do receive their own damynation, for using this Sacrament without faith as the Hypocrites do, they do confess that with their Mouth, which they believe not in their heart.
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And to be present at thys table, is no other thinge but an abiuration whiche is done in euery false religion.
And to be present At this table, is no other thing but an abjuration which is done in every false Religion.
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It is a confession that we beleue to bee saued onely by the death of Iesu Chryste.
It is a Confessi that we believe to be saved only by the death of Iesu Christ.
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The hypocrite then doth condemne hym selfe, doth pronounce sentence in hys owne condemnation, and prouoketh the anger of GOD vppon hys owne head.
The hypocrite then does condemn him self, does pronounce sentence in his own condemnation, and provoketh the anger of GOD upon his own head.
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When a man doth not putte hys whole confydence in Christ, he can not loue hys neyghbour with that Christian loue wherewith thys Sacrament doth bynde hym.
When a man does not put his Whole confidence in christ, he can not love his neighbour with that Christian love wherewith this Sacrament does bind him.
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Then a wycked person is cutte of from his neyghbours, and so he hath no parte at all in the Churche,
Then a wicked person is Cut of from his neighbours, and so he hath no part At all in the Church,
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nor yet maye vse thys Sacrament, but faynedly.
nor yet may use this Sacrament, but fainedly.
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For when he outwardelye sheweth hym selfe at this holy Table, he confesseth to be transfourmed into hys neyghbour, neuerthelesse in hys harte, he is replenyshed with hatred.
For when he outwardly shows him self At this holy Table, he Confesses to be transformed into his neighbour, nevertheless in his heart, he is replenished with hatred.
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For this cause Paule willed that a man should make triall of himself, before he dyd eate of thys bread, & drynke of this cuppe.
For this cause Paul willed that a man should make trial of himself, before he did eat of this bred, & drink of this cup.
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The whiche wordes I do vnderstande after thys sorte:
The which words I do understand After this sort:
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that euerye one ought it theyr proper conscience, and with stedfast fayth, beleue that Iesus Christ onely is theyr redemer,
that every one ought it their proper conscience, and with steadfast faith, believe that Iesus christ only is their redeemer,
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and the satisfier for all theyr sinnes.
and the satisfier for all their Sins.
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Also they ought to declare the death of Christ, that is, with tong openly to confesse that, the whiche he beleueth in hys hart.
Also they ought to declare the death of christ, that is, with tonge openly to confess that, the which he Believeth in his heart.
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Thys is to confesse Christ alone to be our Sauiour in daungers, troubles and all persecutiōs of Antichrist.
This is to confess christ alone to be our Saviour in dangers, Troubles and all persecutions of Antichrist.
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When a Christian hath tasted of thys fayth and confession, it is necessary before he receaue thys Sacrament, that he consider in his owne conscience,
When a Christian hath tasted of this faith and Confessi, it is necessary before he receive this Sacrament, that he Consider in his own conscience,
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whether he be redy to geue hym selfe wholy to the seruyce and benefyt of hys neighbour as Christ hath done, who is made the seruaunt of the whole Churche:
whither he be ready to give him self wholly to the service and benefit of his neighbour as christ hath done, who is made the servant of the Whole Church:
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whether he be also desyrous to helpe to defende and to gouerne his neighbour, because he is of the fleshe of his owne body.
whither he be also desirous to help to defend and to govern his neighbour, Because he is of the Flesh of his own body.
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Thys is that preparation the which he ought to haue, that myndeth to eate the supper of the Lorde.
This is that preparation the which he ought to have, that mindeth to eat the supper of the Lord.
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This is that examination wherof Paul speaketh that he ought to make that wyll eate of thys breade, and drinke of this cuppe.
This is that examination whereof Paul speaks that he ought to make that will eat of this bread, and drink of this cup.
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He that hath not this fayth and this charitie, lette him not goo to this supper of the Lorde:
He that hath not this faith and this charity, let him not goo to this supper of the Lord:
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because yf that anye suche who is voyde of faith and charitie, doth present hym selfe to thys table, he is worthi of more blame,
Because if that any such who is void of faith and charity, does present him self to this table, he is worthy of more blame,
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and becometh a betrayer of the body of Chryst. Let vs nowe consider what difference there is bet wixt this fyrst and common fayth of the hypocrites,
and Becometh a betrayer of the body of Christ Let us now Consider what difference there is bet wixt this fyrst and Common faith of the Hypocrites,
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and of thys seconde Christian faith. This first fayth wylleth that we shoulde eate this supper, because it is so ordayned,
and of this seconde Christian faith. This First faith willeth that we should eat this supper, Because it is so ordained,
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and because the body of Chryste is receaued. But because the wicked and reprobate, and the Dyuell may haue thys fayth:
and Because the body of Christ is received. But Because the wicked and Reprobate, and the devil may have this faith:
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therefore the hipocrite doth not eate worthely the supper of the Lorde.
Therefore the hypocrite does not eat worthily the supper of the Lord.
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Let vs then leaue of thys •••• … on hipocrisie, and beynge •rmed with fayth and charitie ▪ • … et vs eate thys bread,
Let us then leave of this •••• … on hypocrisy, and being •rmed with faith and charity ▪ • … et us eat this bred,
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and drynke thys cup together with the other faythful, chaunginge our selues into our neyghbours by charitie, beinge replenished with all humilitie, of whiche we haue at this present a rare example of oure master Christ, which is written by S. Iohn after this sort.
and drink this cup together with the other faithful, changing our selves into our neighbours by charity, being replenished with all humility, of which we have At this present a rare Exampl of our master christ, which is written by S. John After this sort.
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Before the feast dai of the passouer, Iesus vnderstandynge that his houre was come that he muste depart out of this life to hys father:
Before the feast day of the passover, Iesus understanding that his hour was come that he must depart out of this life to his father:
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hauynge loued hys that were in the world, for euer and euer he loued thē.
having loved his that were in the world, for ever and ever he loved them.
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When supper was done and the deuil had moued ye hart of Iudas of Symon Iscarioth which betraied hym:
When supper was done and the Devil had moved you heart of Iudas of Symon Iscariot which betrayed him:
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Iesus knowing that his father had geuen into hys handes all thinges, and that he came from GOD,
Iesus knowing that his father had given into his hands all things, and that he Come from GOD,
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and that he must go to God: he ryse from supper, put of his garmentes, tooke a towell, girde himselfe:
and that he must go to God: he rise from supper, put of his garments, took a towel, gird himself:
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after that, put water into a basen, and beganne to washe the feete of hys Disciples,
After that, put water into a Basin, and began to wash the feet of his Disciples,
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and to wype them with the to well where with he was gyrt.
and to wipe them with the to well where with he was gyrt.
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The Euangelyst dott describe the cause wherfore the father sent Iesu Christ into the worlde, that by the meanes o• the crosse, he muste retourne to hys father.
The Evangelist dott describe the cause Wherefore the father sent Iesu christ into the world, that by the means o• the cross, he must return to his father.
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Our merites then nor our good workes, bee not o• suche pleasauntnesse that the• haue caused the sonne of god to descende into the earth.
Our merits then nor our good works, be not o• such pleasantness that the• have caused the son of god to descend into the earth.
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But th• great earnest loue that he bar• … hath moued the heauenlye father to geue 〈 ◊ … 〉 hys benifites in hys beloued C•••d.
But th• great earnest love that he bar• … hath moved the heavenly father to give 〈 ◊ … 〉 his benefits in his Beloved C•••d.
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In this is made manyfest th• loue of God toward vs:
In this is made manifest th• love of God towards us:
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In tha• he sen• 〈 ◊ 〉 only begotten sonne i• 〈 ◊ … 〉 ••rlde, that we should ly•• … 〈 ◊ … 〉 him.
In tha• he sen• 〈 ◊ 〉 only begotten son i• 〈 ◊ … 〉 ••rlde, that we should ly•• … 〈 ◊ … 〉 him.
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In this doth ap•• … •ys loue, not that we lo•• 〈 ◊ 〉, but that he loued vs ▪ and sent his sonne a propiciation for our synnes.
In this does ap•• … •ys love, not that we lo•• 〈 ◊ 〉, but that he loved us ▪ and sent his son a propiciation for our Sins.
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The sonne hath folowed the loue of the father:
The son hath followed the love of the father:
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therefore such as were at the first beloued, they were dere and fauoured for euer and euer.
Therefore such as were At the First Beloved, they were dear and favoured for ever and ever.
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Our Lorde fayleth not in his loue, albeit his Disciples ran away & denyed hym.
Our Lord Faileth not in his love, albeit his Disciples ran away & denied him.
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For al this he departed not frō one iote of his good wyl, ye all men myght knowe that God is true,
For all this he departed not from one jot of his good will, you all men might know that God is true,
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& man is but a lyer.
& man is but a liar.
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It is a small mencion that Iohn maketh of this supper, because it was already throughli described of the other Euangelistes.
It is a small mention that John makes of this supper, Because it was already throughli described of the other Evangelists.
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Now had the deuyll moued the harte of Iudas Iscarioth that betrayed hym.
Now had the Devil moved the heart of Iudas Iscariot that betrayed him.
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And Iesus vnderstandyng ye his father had layd this burden vppon his shoulders, te l•ue al beleuers by the meanes of the crosse:
And Iesus understanding you his father had laid this burden upon his shoulders, to l•ue all believers by the means of the cross:
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he therfore gaue into his handes the euerlastynge good thinges, that is, lyfe, righteousnesse, remissiō of sinnes, he alth, redemption, iudgement, and resurrection.
he Therefore gave into his hands the everlasting good things, that is, life, righteousness, remission of Sins, he Alth, redemption, judgement, and resurrection.
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All these good thinges were geuen into the handes of Christe, because he hath purchased them,
All these good things were given into the hands of Christ, Because he hath purchased them,
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& hath gotten the by the crosse.
& hath got thee by the cross.
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This is the wyl of my father that hath sente me, that I shoulde not lose one of those that he hath geuen me:
This is the will of my father that hath sent me, that I should not loose one of those that he hath given me:
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that euerye one that seeth the sonne, & beleueth in him, maye haue lyfe euerlastynge.
that every one that sees the son, & Believeth in him, may have life everlasting.
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When Christ shoulde be exalted aboue the heauens, he would first hūble him self in washyng his disciples feete, geuing this for an example, that first in this mortall life we ought to be humble,
When christ should be exalted above the heavens, he would First humble him self in washing his Disciples feet, giving this for an Exampl, that First in this Mortal life we ought to be humble,
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if in the other lyfe we wyll be glorious with Iesu Christe.
if in the other life we will be glorious with Iesu Christ.
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I praye and besech you brethren, that euery one of you consider with deepe consideration, this fact of humilitie of our Lord, to the ende that we shoulde know that he came to this extreme basenesse to eralt vs. What maner of persōs were they (O master) whose feete thou washed? it was theyrs who betrayed thee, denyed thee, forsoke thee in thy daunger, fled away when thou stodest in moste nede of them.
I pray and beseech you brothers, that every one of you Consider with deep consideration, this fact of humility of our Lord, to the end that we should know that he Come to this extreme baseness to eralt us What manner of Persons were they (Oh master) whose feet thou washed? it was theirs who betrayed thee, denied thee, forsook thee in thy danger, fled away when thou stodest in most need of them.
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Wherfore we ought to consider in this washynge of feete, the marueylous humilitie of oure master,
Wherefore we ought to Consider in this washing of feet, the marvelous humility of our master,
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and the feruent loue he bare towardes his enemies.
and the fervent love he bore towards his enemies.
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It was the maner in those dayes, to washe straungers feete when they were bydden to any mans house:
It was the manner in those days, to wash Strangers feet when they were bidden to any men house:
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therfore the Lorde rebuked the Pharisey which washed not his feete.
Therefore the Lord rebuked the Pharisee which washed not his feet.
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Paule would not receaue a wydow to the seruice of the Churche, yf first she were not knowen to be humble and of a godly lyfe.
Paul would not receive a widow to the service of the Church, if First she were not known to be humble and of a godly life.
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And the Apostle myndyng to declare this humilitie, sayde: It is erpedient that a wydowe shoulde haue w•••ed the feete of Saintes.
And the Apostle minding to declare this humility, said: It is erpedient that a widow should have w•••ed the feet of Saints.
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For if any do hūble them selues after this sorte, as to be content with so meane an office as to washe the feete of Saintes,
For if any do humble them selves After this sort, as to be content with so mean an office as to wash the feet of Saints,
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& to serue such as haue sores and infirmities: this is an euidente signe of a loue that is vnfayned.
& to serve such as have sores and infirmities: this is an evident Signen of a love that is unfeigned.
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He came vnto Peter, & Peter sayd: Lorde shalt thou washe my feet, Iesus aunswered and said:
He Come unto Peter, & Peter said: Lord shalt thou wash my feet, Iesus answered and said:
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What I do thou knoweste not, but thou shalt know hereafter.
What I do thou Knowest not, but thou shalt know hereafter.
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The wordes of Peter beyng considered as they be in apparent, do declare great modestie, whiche in the worlde is worthy of prayse.
The words of Peter being considered as they be in apparent, do declare great modesty, which in the world is worthy of praise.
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Yt is a signe of ciuilitie not to suffer without great nede to be serued of a mans better.
It is a Signen of civility not to suffer without great need to be served of a men better.
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But Christ in this that he dyd, hadde occasiō, wherfore he willed that Peter should beare that seruice, although it were base.
But christ in this that he did, had occasion, Wherefore he willed that Peter should bear that service, although it were base.
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Therfore sayd Christe, thou shalte knowe hereafter Peter why I do this.
Therefore said Christ, thou shalt know hereafter Peter why I do this.
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At this aunswere ought Peter to haue submitted hym selfe, & suffered his feete to be washed,
At this answer ought Peter to have submitted him self, & suffered his feet to be washed,
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& to haue declared a ciuill wisedome.
& to have declared a civil Wisdom.
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Therfore it may be sayd, that in Peter doth appeare the superstitious hypocrisie of our carnall nature.
Therefore it may be said, that in Peter does appear the superstitious hypocrisy of our carnal nature.
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Peter made a conscience, and feared to declare so smal reuerence to his master, to suffer him to washe his feete.
Peter made a conscience, and feared to declare so small Reverence to his master, to suffer him to wash his feet.
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But after forgettyng all religion, treadyng vnderfeet both the loue and reuerence to his deare master, with an othe forsoke hym when he ought to haue cōfessed hym. Chryst hath saide:
But After forgetting all Religion, treading underfeet both the love and Reverence to his deer master, with an other forsook him when he ought to have confessed him. Christ hath said:
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he that wyll not confesse me before men I wyll not confesse him in the presence of my father.
he that will not confess me before men I will not confess him in the presence of my father.
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Peter made smal accompt of the commaūdement of God, denyed his master, makyng lytle conscience to swere falsely, with •••te shame and ignominie to Iesu Christ:
Peter made small account of the Commandment of God, denied his master, making little conscience to swear falsely, with •••te shame and ignominy to Iesu christ:
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yet he after made a conscience, and thought it sinne to suffer his master to wasshe his feete. Thus doth our naturall hipocrisie:
yet he After made a conscience, and Thought it sin to suffer his master to wash his feet. Thus does our natural hypocrisy:
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it reuerenceth Christ and wyll honour hym where is no nede:
it reverenceth christ and will honour him where is no need:
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And agaynst his commaūdement he wyll after make small accompt of that true religion, wherwith god wyl be serued and worshipped.
And against his Commandment he will After make small account of that true Religion, wherewith god will be served and worshipped.
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Our reasō knoweth not the cause of Gods workes, nor yet can not knowe them if the spirite of the Lorde do not make manifest these secretes.
Our reason Knoweth not the cause of God's works, nor yet can not know them if the Spirit of the Lord do not make manifest these secrets.
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Therfore Peter not knowyng but as man, stroue with his master, and sayd, thou shalt neuer wasshe my feete.
Therefore Peter not knowing but as man, strove with his master, and said, thou shalt never wash my feet.
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Peter doth not only declare hym selfe co•••• … tious, but yf we consider th• • … nswere, we shall fynde Peter a great blasphemer.
Peter does not only declare him self co•••• … tious, but if we Consider th• • … nswere, we shall find Peter a great blasphemer.
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The master had sayde before to his disciples, that it was not without cause that he wasshed theyr feete.
The master had said before to his Disciples, that it was not without cause that he washed their feet.
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Therfore Peter being obstinate, & resisting that he shuld not washe his feete at all, shewed him selfe to be wiser then his master.
Therefore Peter being obstinate, & resisting that he should not wash his feet At all, showed him self to be Wiser then his master.
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And the aūswere of Peter hath this vnderstandynge. Albeit thou art my master, yet for all that thou shalte pardon me:
And the answer of Peter hath this understanding. Albeit thou art my master, yet for all that thou shalt pardon me:
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for in this doyng thou declareu thy selfe to haue smal experience touching wordly thinges.
for in this doing thou declareu thy self to have small experience touching wordly things.
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I know by experience it is not decent the seruaunt woulde be serued of his master:
I know by experience it is not decent the servant would be served of his master:
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so that thy fact master doth gaynesaye the polytyke order of the world. And this that I do is done politikely.
so that thy fact master does gainsay the politic order of the world. And this that I do is done politicly.
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In Peter is declared a zele of the honour of God: but this deuotion was not groūded in the word of God.
In Peter is declared a zeal of the honour of God: but this devotion was not grounded in the word of God.
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Lette vs see what aunswere the wisdome of God doth make to Peter. If I shall not wasshe thy feete, thou shalt haue no parte with me.
Let us see what answer the Wisdom of God does make to Peter. If I shall not wash thy feet, thou shalt have no part with me.
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Christ contendeth not with Peter, for that he shuld not be wilfull and wyse in his owne conceite.
christ contendeth not with Peter, for that he should not be wilful and wise in his own conceit.
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What shall we saye to the aunswere of our Lord? ah is it so great a matter to washe feet? was not Iudas feete wasshed? yet he had no part with Christ:
What shall we say to the answer of our Lord? ah is it so great a matter to wash feet? was not Iudas feet washed? yet he had no part with christ:
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it is verye true his feete were washed, but not after that sorte as Christ doth heare declare in this Gospell.
it is very true his feet were washed, but not After that sort as christ does hear declare in this Gospel.
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The aunswere of Christ is this.
The answer of christ is this.
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Peter hath not wel vnderstand my office, nor yet vnderstandeth not home nedeful my seruyce is to all the whole worlde.
Peter hath not well understand my office, nor yet understandeth not home needful my service is to all the Whole world.
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O thou fantastical man, why doest thou beleue yt I am a Messias, a carnall king, a monarche of all the worlde, to whom all nations should be subiect, thou thinkest to serue this Messias, but Peter thou arte deceaued.
O thou fantastical man, why dost thou believe that I am a Messias, a carnal King, a monarch of all the world, to whom all Nations should be Subject, thou Thinkest to serve this Messias, but Peter thou art deceived.
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For if I do not fyrst serue thee, thou shalte neuer serue me:
For if I do not fyrst serve thee, thou shalt never serve me:
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yf I do not fyrst saue thee, thou shalt neuer come to be saued, if I do not fyrst shed my bloud for thee,
if I do not fyrst save thee, thou shalt never come to be saved, if I do not fyrst shed my blood for thee,
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yf I do not first wash thy sinnes, thou shalt neuer be saued, nor yet haue ani porcion with me.
if I do not First wash thy Sins, thou shalt never be saved, nor yet have ani portion with me.
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These wordes of Iesu Christ, yf I washe not thy fete, thou shalt haue no portion with me:
These words of Iesu christ, if I wash not thy feet, thou shalt have no portion with me:
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Albeit they bee few, and appeare simply, yet for al that, if we cōsider them depely, we shall fynde that they destroy all false and cloked religion.
Albeit they be few, and appear simply, yet for all that, if we Consider them deeply, we shall find that they destroy all false and cloaked Religion.
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Although there bee many amongest the Iewes, which lyue honestly, yet for all that they be not saued in the bloud of christ,
Although there be many amongst the Iewes, which live honestly, yet for all that they be not saved in the blood of Christ,
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nor yet haue they no part with him.
nor yet have they no part with him.
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The Turkes albeit they say they serue god aboue, & glory that they haue the true religion,
The Turkes albeit they say they serve god above, & glory that they have the true Religion,
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and shewe with outwarde ceremonies, a cloked holynes:
and show with outward ceremonies, a cloaked holiness:
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yet they obtayne not remission of their sinnes, because they be not washed in ye bloud of Christ.
yet they obtain not remission of their Sins, Because they be not washed in you blood of christ.
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Our hipocrites although they doe manye good workes, yet because they thynke to be washed in theyr owne merites,
Our Hypocrites although they do many good works, yet Because they think to be washed in their own merits,
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and not in the bloud of Christ:
and not in the blood of christ:
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Therfore such hipocrites haue no portion with Christ at al. But let vs returne to Peter who said:
Therefore such Hypocrites have no portion with christ At all But let us return to Peter who said:
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O lord not only my fete, but my hands and head also.
Oh lord not only my feet, but my hands and head also.
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At the first Peter was very obstinate, and would not suffer hys master to washe his fete,
At the First Peter was very obstinate, and would not suffer his master to wash his feet,
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but now he would haue him to doe more then was fyrst commaunded.
but now he would have him to do more then was fyrst commanded.
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The selfe same thinge we se nowe to be done in many, who when they perceaue the seueritie of the law,
The self same thing we see now to be done in many, who when they perceive the severity of the law,
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and the bonde which we are bounde in, they do as Peter dyd, they wyll not only obserue the commaundement of god,
and the bond which we Are bound in, they do as Peter did, they will not only observe the Commandment of god,
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but they finde of theyr owne workes besydes the worde of God. Therefore they thinke to merite remission of sin nes.
but they find of their own works besides the word of God. Therefore they think to merit remission of since nes.
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partly by the merite of Iesu Christ, and partly by the merite of their owne worke.
partly by the merit of Iesu christ, and partly by the merit of their own work.
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Such be lyke Peter, for they wyll not only do that that god commaūdeth, but thei wil of their owne heades finde out other merites, wherby to deserue lyfe euerlastynge.
Such be like Peter, for they will not only do that that god commandeth, but they will of their own Heads find out other merits, whereby to deserve life everlasting.
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Peter not walkyng in the kinges high way, Iesus said vn to hym:
Peter not walking in the Kings high Way, Iesus said vn to him:
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he that is washed, hath no nede to washe any parte, but his fete, and than he is al clene.
he that is washed, hath no need to wash any part, but his feet, and than he is all clean.
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Our master reproued the vnskil fulnes of Peter by the common custome of these dayes.
Our master reproved the unskill fullness of Peter by the Common custom of these days.
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For such as be washed in a bathe, when thei go forth, they set their feete vpon the ground:
For such as be washed in a bath, when they go forth, they Set their feet upon the ground:
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And nede not after to washe anye thynge but theyr feete.
And need not After to wash any thing but their feet.
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When any was bydden to feast to the Iewes, it was onely nedeful to washe the fete, because they vsed to eate vppon beddes:
When any was bidden to feast to the Iewes, it was only needful to wash the feet, Because they used to eat upon Beds:
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As nowe emongest vs, when any is biddē to feast, it is only nedeful to wash theyr handes, for all elles is cleane.
As now amongst us, when any is bidden to feast, it is only needful to wash their hands, for all Else is clean.
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But Christ by this matter wyl in••r a matter of more importan̄ce, & not only •epr•hend the inciuilitie of Peter.
But christ by this matter will in••r a matter of more importance, & not only •epr•hend the incivility of Peter.
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All they whiche by fayth be made cleane & pure, all such be al wholy clensed in Iesu Chryst,
All they which by faith be made clean & pure, all such be all wholly cleansed in Iesu Christ,
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because ye fayth hath assured thē of the purenes & holynes of Iesu Christ. There is no damnation to those that be engraffed in Iesu Chryst:
Because you faith hath assured them of the pureness & holiness of Iesu christ. There is no damnation to those that be engrafted in Iesu Christ:
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with all this therfore is iustified the sinner, & yet hath he his feete myered, the which continually haue nede to be clensed.
with all this Therefore is justified the sinner, & yet hath he his feet myered, the which continually have need to be cleansed.
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The feete be the carnal desires and the remanentes of the olde man, the which ought continually to be chastened and mortified.
The feet be the carnal Desires and the remanentes of the old man, the which ought continually to be chastened and mortified.
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The Christian in Chryste is wholy cleane: but in him self he hys filthy, foule, & ful of carnal desires.
The Christian in Christ is wholly clean: but in him self he his filthy, foul, & full of carnal Desires.
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And although he is not therfore condemned, yet he hath sinnes, the which were nedeful to bee washed awaye:
And although he is not Therefore condemned, yet he hath Sins, the which were needful to be washed away:
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whylest therefore we lyue in this myery lyfe, we haue nede to haue oure feete washed.
whilst Therefore we live in this myery life, we have need to have our feet washed.
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That is, to walke in the spirite, & not in the fleshe, because a Christian oughte to serue with his mynde the lawe of god,
That is, to walk in the Spirit, & not in the Flesh, Because a Christian ought to serve with his mind the law of god,
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therfore ought he to take good hede not to serue the lawe of sinne.
Therefore ought he to take good heed not to serve the law of sin.
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When our master had washed hys Disciples feete, he toke agayne his garmentes, sat him down, and said vnto them:
When our master had washed his Disciples feet, he took again his garments, sat him down, and said unto them:
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you call me master and lorde, so say you well, for so I am.
you call me master and lord, so say you well, for so I am.
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If I then beinge lorde & master haue washed your fete, you ought also to washe one anothers feete, because I haue geuē you an example, that as I haue done euē so do ye.
If I then being lord & master have washed your feet, you ought also to wash one another's feet, Because I have given you an Exampl, that as I have done even so do you.
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The lord hath now declared ye cause that moued hym to take in hand so meane an enterprise in the world.
The lord hath now declared you cause that moved him to take in hand so mean an enterprise in the world.
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The Apostles did thinke that Iesus christ ought to be the worldly messias that was loked for of ye Iewes, that shoulde be a kinge and monarche of the whole world.
The Apostles did think that Iesus Christ ought to be the worldly messias that was looked for of the Iewes, that should be a King and monarch of the Whole world.
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Our Lorde had often preached vnto them, that hys kyngdome was spirituall and not terrestriall, & that they should not set their felicitie beneth in the earth.
Our Lord had often preached unto them, that his Kingdom was spiritual and not terrestrial, & that they should not Set their felicity beneath in the earth.
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For to confirme therfore the trueth of this his prechyng, he did this base and meane offyce to washe his disciples feete.
For to confirm Therefore the truth of this his preaching, he did this base and mean office to wash his Disciples feet.
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And our lord deferred this fact vntill his last supper, for that hys doctryne should be more freshe in memorie in our mindes, being done at a tyme moste worthy of remembraunce, I haue geuen you an example that you shoulde do as you haue seene me to doe:
And our lord deferred this fact until his last supper, for that his Doctrine should be more fresh in memory in our minds, being done At a time most worthy of remembrance, I have given you an Exampl that you should do as you have seen me to do:
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you thynke that I am come into this world to enioye an earthly kyngdome, you receaue youre selues.
you think that I am come into this world to enjoy an earthly Kingdom, you receive your selves.
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Therefore caste of from you al felicitie that the worlde can promyse you, take example by me that am made your seruaunt.
Therefore cast of from you all felicity that the world can promise you, take Exampl by me that am made your servant.
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Thus followe my pathe and fotesteppes, be seruauntes of all men, but be faythfull.
Thus follow my path and fotesteppes, be Servants of all men, but be faithful.
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This onely sayeth Paule is required in the ministers of the gospel, that they be faythfull in their doctryne:
This only Saith Paul is required in the Ministers of the gospel, that they be faithful in their Doctrine:
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none then shall glory in man, we shal onely glory in Iesu Chryst who is ye true fode of our soules.
none then shall glory in man, we shall only glory in Iesu Christ who is the true food of our Souls.
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To whom be honour, power and glory for euer and euer. Amen
To whom be honour, power and glory for ever and ever. Amen
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