A faithful declaration of Christes holy supper comprehe[n]ded in thre sermo[n]s, preached at Eaton Colledge, by Roger Hutchinson. 1552. Whose contentes are in the other syde of the lefe.
For it setteth forth plainly afore our eyes, as it wer in a scaffolde the sede promised, which by many darke ridels and figures is signified & shadowed in Moeses and the Prophetes,
For it sets forth plainly afore our eyes, as it were in a scaffold the seed promised, which by many dark ridels and figures is signified & shadowed in Moeses and the prophets,
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and conteineth the beneuolence, the louing kyndnes, the great tender mercy, and good wil of God the father, who so loued vs that for our honor he suffred his honorable and only begotten chylde to be dishonored and oppressed of malicious and couetous men.
and Containeth the benevolence, the loving kindness, the great tender mercy, and good will of God the father, who so loved us that for our honour he suffered his honourable and only begotten child to be dishonoured and oppressed of malicious and covetous men.
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& not be vnthankefull, he hath commaunded vs by the mouth of Christ our Lorde to celebrate a commemoration of his fauour & clemency, of his sonnes dishonour,
& not be unthankful, he hath commanded us by the Mouth of christ our Lord to celebrate a commemoration of his favour & clemency, of his Sons dishonour,
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& knowe not what it meaneth, nor what a sacrament is, and Easter now draweth nigh, at whiche time al men and women dispose them selues to come to Christes banket,
& know not what it means, nor what a sacrament is, and Easter now draws High, At which time all men and women dispose them selves to come to Christ's banquet,
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and are hardned against the truth, may not excuse them selues by ignoraunce, when to rendre an account of their faithes they shalbe cited to appere at the barre before the diuine maiestie.
and Are hardened against the truth, may not excuse them selves by ignorance, when to render an account of their Faith's they shall cited to appear At the bar before the divine majesty.
But that you may ye better impresse in your hartes & cary away that which I shal speke hereof, I wil reherse vnto you that part & mēber of this gospel, which cōprehendeth Christes supper.
But that you may you better Impress in your hearts & carry away that which I shall speak hereof, I will rehearse unto you that part & member of this gospel, which comprehendeth Christ's supper.
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This matter is declared how we doe receiue Christes body and bloud in the sensible sacrament of bread and wyne, & also without the sacrament is shewed in the sixt chapter of S. Iohns Gospell.
This matter is declared how we do receive Christ's body and blood in the sensible sacrament of bred and wine, & also without the sacrament is showed in the sixt chapter of S. Iohns Gospel.
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That I may speake hereof to the promotion of Gods glory & finde out suche lessons & such doctrine in ye text which may be to your instruction & edifying, which be assembled here to serue God in praier & hering his word, let vs aske gods help & spirit,
That I may speak hereof to the promotion of God's glory & find out such Lessons & such Doctrine in you text which may be to your instruction & edifying, which be assembled Here to serve God in prayer & hearing his word, let us ask God's help & Spirit,
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as the text leadeth, speaking much or litle of euery sentence, as I shal see nedeful for your enstruction, desiring you not to loke for a learned & profound declaration,
as the text leads, speaking much or little of every sentence, as I shall see needful for your instruction, desiring you not to look for a learned & profound declaration,
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Of this we may learne, that Christ & his disciples did celebrate this sacramēt of his honorable body and bloud, not after the present vse and maner of the congregation,
Of this we may Learn, that christ & his Disciples did celebrate this sacrament of his honourable body and blood, not After the present use and manner of the congregation,
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First he did eate his passeouer, and Easterlābe with his disciples after the custome of the old testament, which passeouer and easterlambe was a figure and shadow of our sacramentall bread & wyne.
First he did eat his passover, and Easterlamb with his Disciples After the custom of the old Testament, which passover and Easterlamb was a figure and shadow of our sacramental bred & wine.
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so we of the new testament do receiue sacramentall bread and wyne in remembraūce of Christes death & passion, through which we ar deliuered from the Egipt of sinne, from the gates of hell,
so we of the new Testament do receive sacramental bred and wine in remembrance of Christ's death & passion, through which we Are Delivered from the Egypt of sin, from the gates of hell,
And as when the Israelites were escaped out of Egipt, they did eate neuertheles the paschal lambe, which was called stil the passing by or their passouer and pasport,
And as when the Israelites were escaped out of Egypt, they did eat nevertheless the paschal lamb, which was called still the passing by or their passover and passport,
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and we hartly reioyce, offring to him ye sacrifice of praise, acknowledging with infinit thankes, that we ar of the feloship of them, which haue such a mercifull and mighty God thorowe Christ.
and we heartily rejoice, offering to him you sacrifice of praise, acknowledging with infinite thanks, that we Are of the feloship of them, which have such a merciful and mighty God thorough christ.
And their lambe was a sacramēt not only of their deliueraunce out of Egipt, but also it was a sacramēt of Christ to come, that he thorow death, should deliuer both the Iewes,
And their lamb was a sacrament not only of their deliverance out of Egypt, but also it was a sacrament of christ to come, that he thorough death, should deliver both the Iewes,
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Christ our paschal lambe is offred vp for vs. Of these textes and similitudes we may gather, that their passeouer was not only a figure & shadowe of Christes death,
christ our paschal lamb is offered up for us Of these texts and Similitudes we may gather, that their passover was not only a figure & shadow of Christ's death,
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but also the same vnto them, that our sacramentall bread and wyne is to vs. And when they did eate their lambe, suche as beleued on Christ to come and were by fayth christians did eate spiritually his fleshe,
but also the same unto them, that our sacramental bred and wine is to us And when they did eat their lamb, such as believed on christ to come and were by faith Christians did eat spiritually his Flesh,
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for they had many sacramentes, in whiche they did receiue Christes body and bloud. And some of their sacramēts were continuall, and other some were temporal.
for they had many Sacraments, in which they did receive Christ's body and blood. And Some of their Sacraments were continual, and other Some were temporal.
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For the text saith that whiles they were eating, Iesus toke bread & the cup, that is immediatly after that he had finished the ceremony of the passeouer, he ordeined his last supper, enstructing vs hereby, that bread & wyne be vnto vs of the new testament thesame in effect, in vse,
For the text Says that while they were eating, Iesus took bred & the cup, that is immediately After that he had finished the ceremony of the passover, he ordained his last supper, instructing us hereby, that bred & wine be unto us of the new Testament The same in Effect, in use,
why is this ceremony nowe abrogated and disanulled? why haue we a new sacrament of bread and wyne? Is it cōuenient for the diuine maiestie, which is immutable, to make orders and lawes,
why is this ceremony now abrogated and Disannulled? why have we a new sacrament of bred and wine? Is it convenient for the divine majesty, which is immutable, to make order and laws,
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They had circumcisiō for a continuall sacramēt, & the read sea, and the cloud that went before them out of Egigt for temporall sacramentes, we haue in stede of these one continual sacrament the lauer of regeneration.
They had circumcision for a continual sacrament, & the read sea, and the cloud that went before them out of Egigt for temporal Sacraments, we have in stead of these one continual sacrament the laver of regeneration.
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Nether can any mutabilite be layd vnto God, who is immutable, for this mutation of orders and sacramentes, no more then to the husbandman, whiche commaundeth his seruauntes to apply other busines in wynter,
Neither can any mutabilite be laid unto God, who is immutable, for this mutation of order and Sacraments, no more then to the husbandman, which commandeth his Servants to apply other business in winter,
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The Sacramentes of the old lawe dyd shadowe, figure, and preache Christe to come, our Sacramentes do shewe hym as it were vpon a scaffold already come vnto our eyes.
The Sacraments of the old law did shadow, figure, and preach Christ to come, our Sacraments do show him as it were upon a scaffold already come unto our eyes.
Therfore it was conuenient that their orders and ours should be diuers, lest if their orders did remaine styll, it myght gyue some occasion to Heretikes to deny that Christe is yet come.
Therefore it was convenient that their order and ours should be diverse, lest if their order did remain still, it might gyve Some occasion to Heretics to deny that Christ is yet come.
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Albeit the Easter lambe of the Iewes, which yearly was slaine and eaten in remembraunce of their deliueraunce from Egipt & in hope of the coming of Christ, whom S. Iohn & Paul do name our easter lambe,
Albeit the Easter lamb of the Iewes, which yearly was slain and eaten in remembrance of their deliverance from Egypt & in hope of the coming of christ, whom S. John & Paul do name our easter lamb,
albeit I say their sacrament were a figure of our bread and wine, yet we may not gather hereof that the holy communiō of Christes honorable body & bloud is to be resorted vnto,
albeit I say their sacrament were a figure of our bred and wine, yet we may not gather hereof that the holy communion of Christ's honourable body & blood is to be resorted unto,
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& that always at the feast of Easter, as some byshops of Rome haue taught in tymes past, which would haue the layte of euery realme to haue but an annuall cōmunion that is but once a yeare,
& that always At the feast of Easter, as Some Bishops of Room have taught in times past, which would have the layte of every realm to have but an annual communion that is but once a year,
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Because I say they wil not fele this burthen, & because they desire to liue merely in the pleasurs of the flesh, in dronkennes, in hordom, in glotony, in feasting and banketting, in oppression of their neighbours, in couetousnes, in vnrightuous dealing al ye year long,
Because I say they will not feel this burden, & Because they desire to live merely in the pleasures of the Flesh, in Drunkenness, in hordom, in gluttony, in feasting and banqueting, in oppression of their neighbours, in covetousness, in unrighteous dealing all the year long,
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What nede I sayth the carnall man to his own heart within him selfe, what nede I to trouble my self with feare of Gods displeasure, with the memory of my sinnes with the remembraunce of hel, of death, of the deuil euery weke or euery month? How can a man be mery and thinke always of death and hel? no, I wil take mi pleasure, I wil laugh and be mery al the yeare, I wil do what my list,
What need I say the carnal man to his own heart within him self, what need I to trouble my self with Fear of God's displeasure, with the memory of my Sins with the remembrance of hell, of death, of the Devil every Week or every Monn? How can a man be merry and think always of death and hell? no, I will take mi pleasure, I will laugh and be merry all the year, I will do what my list,
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Examin thine own thoughtes, thou oppressor, thou dronkard, thou horekeper, thou flatterer, and enter into your own hartes, you shal find this to be the cause of your lōg absence,
Examine thine own thoughts, thou oppressor, thou drunkard, thou horekeper, thou flatterer, and enter into your own hearts, you shall find this to be the cause of your long absence,
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The remēbraunce of our offences wrappeth vs in sorowe and heuines? Sorowe and heuines do cause vs to fly vnto God for his help & mercy as it is written, in trouble I cried to thee, who embraceth vs like a louing father.
The remembrance of our offences wrappeth us in sorrow and heaviness? Sorrow and heaviness do cause us to fly unto God for his help & mercy as it is written, in trouble I cried to thee, who Embraceth us like a loving father.
Moreouer in that the texte sayth that whyles they were eating, Iesus toke bread and ordeined his last supper, some do reason hereof that the Sacrament is not to be receiued fastyng as the custome nowe is, but after other meates and drynkes,
Moreover in that the text say that whiles they were eating, Iesus took bred and ordained his last supper, Some do reason hereof that the Sacrament is not to be received fasting as the custom now is, but After other Meats and drinks,
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Therfore the vniuersall Churche commonly accordyng to Paules mynd to the Corinthians vseth nowe to celebrate the Lordes supper fastyng without any Maundy, and not after other meates.
Therefore the universal Church commonly according to Paul's mind to the Corinthians uses now to celebrate the lords supper fasting without any Maundy, and not After other Meats.
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Notwithstandyng as he doeth well, whiche commeth fastynge to the Lordes table, so he doth not ill, whyche by occasion commeth after that he hack eaten and dronke.
Notwithstanding as he doth well, which comes fasting to the lords table, so he does not ill, which by occasion comes After that he hack eaten and drunk.
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There is no commaundement in the scriptures, which restraineth those that haue eaten from the communion Paul reproueth not the Corinthians for any suche thynge,
There is no Commandment in the Scriptures, which restraineth those that have eaten from the communion Paul Reproveth not the Corinthians for any such thing,
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if they wyll be reclaimed, whiche for lack of knowledge, or offended with those that come after meat thorow some necessitie which offence commeth of a good zele and of a good entent,
if they will be reclaimed, which for lack of knowledge, or offended with those that come After meat thorough Some necessity which offence comes of a good zeal and of a good intent,
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but cōsider my wordes indifferētly, or rather not my wordes, but ye wordes of Chrisostom, a learned and an elder father of christes church, who saith a great deale more in this matter,
but Consider my words indifferently, or rather not my words, but you words of Chrysostom, a learned and an elder father of Christ's Church, who Says a great deal more in this matter,
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& neque in ebritatem, neque in craxulā vnquam deduceris. Cura enim & expectatio in ecclesiam cōueniendi, cum honesta mēsura cibum & potum sumere docet,
& neque in ebritatem, neque in craxulā vnquam deduceris. Cure enim & expectatio in Church cōueniendi, cum Honesta mēsura Food & potum Sumere docet,
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If thou determine with thy self to come otherwhyles to the communion after thou hast eat & dronk, by this meanes thou shalt learne to be modest and sober in thy behauiour, thou shalt neuer offende in dronkēnes,
If thou determine with thy self to come otherwhiles to the communion After thou hast eat & drunk, by this means thou shalt Learn to be modest and Sobrium in thy behaviour, thou shalt never offend in Drunkenness,
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lest comming to the church, if thou smell of wyne, or belche inordinatly through the fulnes of ye stomak, thou be a laughing stock to al that shall se thee in that taking.
lest coming to the Church, if thou smell of wine, or belch inordinately through the fullness of the stomach, thou be a laughing stock to all that shall see thee in that taking.
Be afraid if thou being an officer or magistrate dost deuise euill statutes ether ecclesiastical or temporal contrary to the statutes of the eternal God, or if thou doest make vnlawful grauntes and geue dispensations lycences and cockettes, to cary wol, leather, corne,
Be afraid if thou being an officer or magistrate dost devise evil statutes either ecclesiastical or temporal contrary to the statutes of the Eternal God, or if thou dost make unlawful grants and give dispensations licences and cockettes, to carry will, leather, corn,
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Be afrayd if thou be a Tayler, and doest steal part of their cloth, which cost them dear, from thy customers, makyng them beleue that no lesse then thre yardes wyll serue their tourn, when two yardes be sufficient.
Be afraid if thou be a Tailor, and dost steal part of their cloth, which cost them dear, from thy customers, making them believe that no less then Three yards will serve their tourn, when two yards be sufficient.
Be afraid to come, if thou kepe a drapers, or an Haberdashers, or Poticaries shop, and doest oppresse thy brethren by takyng immoderat and vnreasonable gaynes.
Be afraid to come, if thou keep a Drapers, or an Haberdashers, or Apotecaries shop, and dost oppress thy brothers by taking immoderate and unreasonable gains.
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and doest discredite thē, asmuch as lieth in thee, as I knowe one was defaced not long ago, whiche preached holsome and fruitfull, doctrine euen in this place.
and dost discredit them, as as lies in thee, as I know one was defaced not long ago, which preached wholesome and fruitful, Doctrine even in this place.
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lest that curse of the Prophet fall vpon vs, which saith, wo be to you ▪ yt call euil, good &c. Therfore let vs say ye truth of such euil men that shame and report may cause them to amend,
lest that curse of the Prophet fallen upon us, which Says, woe be to you ▪ that call evil, good etc. Therefore let us say you truth of such evil men that shame and report may cause them to amend,
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Before thou comest to Gods •ord, examyn & try thy self whether thou be gilty of any of these thinges afore rehersed, of oppression, of flattery, of malice, of flaunder, of lieng, of enuy, of batemaking.
Before thou Comest to God's •ord, examine & try thy self whither thou be guilty of any of these things afore rehearsed, of oppression, of flattery, of malice, of flaunder, of lying, of envy, of batemaking.
and what remayneth still in their hādes, so do thou, make thi self a iudge ouer thine own consciēce, call thy soul to giue an accompt of al his thoughtes, call thine eies to a reconing for all their wanton and vnchast lokes, examyn thine eares,
and what remaineth still in their hands, so do thou, make thy self a judge over thine own conscience, call thy soul to give an account of all his thoughts, call thine eyes to a reckoning for all their wanton and unchaste looks, examine thine ears,
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whether they haue bene corrupted with flattery, with detraxion, or with euyll counsell, call thy handes to accounpt for couetously takyng that which was not thyne, aske accoumpt and a reconyng of thy tongue, what othes, what slaunders, what brags what baudry, what euill councell, what heresy,
whither they have be corrupted with flattery, with detraxion, or with evil counsel, call thy hands to account for covetously taking that which was not thine, ask account and a reckoning of thy tongue, what Oaths, what slanders, what brags what baudry, what evil council, what heresy,
For if thou do not proue and examyn thy selfe according to Pauls counsell, but come with a defyled conscience to Gods bord, thou doest not eate Christes body, whiche is the bread of life,
For if thou do not prove and examine thy self according to Paul's counsel, but come with a defiled conscience to God's board, thou dost not eat Christ's body, which is the bred of life,
But to returne to the text, S. Mathewe wryteth that our Sauiour Christ gaue thankes, and that after thākes rendred he brake bread and distributed it to his Disciples.
But to return to the text, S. Matthew writes that our Saviour christ gave thanks, and that After thanks rendered he brake bred and distributed it to his Disciples.
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but to teach that Christ crossed the sacrament, and to defend crossing to be a necessary ceremony to be vsed at the distribution of Christes supper, this is papistical leuē, supersticious doctrine,
but to teach that christ crossed the sacrament, and to defend crossing to be a necessary ceremony to be used At the distribution of Christ's supper, this is papistical leuē, superstitious Doctrine,
for pardoning Adams disobedience, and for sending his sonne to be borne of a woman, to grind and breake in sonder the Serpentes head, that is to destroy the power of the deuill through death, thorow his crosse,
for pardoning Adams disobedience, and for sending his son to be born of a woman, to grind and break in sunder the Serpents head, that is to destroy the power of the Devil through death, thorough his cross,
For this vse, entent, and purpose this sacrament was chiefly, and principally ordayned, that we should not forget the great clemency and special fauor of the eternal God for the death and passion of Christ our Lord,
For this use, intent, and purpose this sacrament was chiefly, and principally ordained, that we should not forget the great clemency and special favour of the Eternal God for the death and passion of christ our Lord,
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And therfore many of the elder Fathers doe name this holy Sacrament NONLATINALPHABET or NONLATINALPHABET, that is a renderyng of prayse and a thankesgeuyng.
And Therefore many of the elder Father's do name this holy Sacrament or, that is a rendering of praise and a thankesgeuyng.
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Christ our maister doeth not receiue this holy Sacrament alone, but with his Disciples, nether do we reade in all the newe Testament, that euer any receiued it priuatly, or seuerally from others.
christ our master doth not receive this holy Sacrament alone, but with his Disciples, neither do we read in all the new Testament, that ever any received it privately, or severally from Others.
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You will say there hath bene a custome cōtrary many yeares, and I haue heard some say, that when the deuotion of the layte and temporalte waxed cold, that the Apostles and their successors gaue liberte to ministers to receiue it alone.
You will say there hath be a custom contrary many Years, and I have herd Some say, that when the devotion of the layte and temporalte waxed cold, that the Apostles and their Successors gave liberte to Ministers to receive it alone.
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For as Cronicles do make plain and euident relation, Gregory surnamed the great the first Bishop of Rome, of that name, was the first founder of priuat Masses, who was Anno dom. 595 almost for the space of six hundred yeres there was no priuat receit.
For as Chronicles do make plain and evident Relation, Gregory surnamed the great the First Bishop of Rome, of that name, was the First founder of private Masses, who was Anno dom. 595 almost for the Molle of six hundred Years there was no private receipt.
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Moreouer this is most certayne, and true, that the Orientall church neuer vnto this day did allow or vse priuate masses, as app•reth plainly of the name, which thei giue to this sacrament.
Moreover this is most certain, and true, that the Oriental Church never unto this day did allow or use private masses, as app•reth plainly of the name, which they give to this sacrament.
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And for an euident profe of this, you shal vnderstand yt Plinius, he that was Profos Bithiniae, that is gouernour & captain of Bithinia, In the time of ye wise Emperor Traianus, this Pliny I say in a certen Epistle, which he writeth to the forsayd Emperour, De ritu christianorum, of the rights and fashions of the christians, is a witnes hereof, that the Grekes in his time had a communion, and no priuat masses.
And for an evident proof of this, you shall understand that Pliny, he that was Profos Bithynia, that is governor & captain of Bithinia, In the time of the wise Emperor Trajan, this pliny I say in a certain Epistle, which he Writeth to the foresaid Emperor, De ritu Christians, of the rights and fashions of the Christians, is a witness hereof, that the Greeks in his time had a communion, and no private masses.
If the laite will receiue, they may, for they were neuer restrained, but if they will not, thinking themselues vnworthy to receiue it often thēselues,
If the laite will receive, they may, for they were never restrained, but if they will not, thinking themselves unworthy to receive it often themselves,
Qui enim manducat & bibit indigne, iudicium sibi manducat et bibit, that is he that eateth and drinketh vnworthely, eateth and drinketh to his own condemnatiō,
Qui enim manducat & bibit indigne, iudicium sibi manducat et bibit, that is he that Eateth and Drinketh unworthily, Eateth and Drinketh to his own condemnation,
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The benefit, the fruit, and the whole cōmodite of this sacrament dependeth vpon the promises which Christ hath annexed to it, whiche promises be pronounced only to those, that come to his supper themselues, as these promisses.
The benefit, the fruit, and the Whole commodity of this sacrament dependeth upon the promises which christ hath annexed to it, which promises be pronounced only to those, that come to his supper themselves, as these promises.
Therfore Paul vnto the Corinthians, after that he restraineth them from making any banket or refection before this supper, afterward speaking of this Sacrament, he commaundeth boeth priestes and others, not to receiue one for another,
Therefore Paul unto the Corinthians, After that he restraineth them from making any banquet or refection before this supper, afterwards speaking of this Sacrament, he commandeth both Priests and Others, not to receive one for Another,
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but one to tary for another, saying: Alius alium expectate, cum conuenitis ad manducandum: Tary sayth Paul one for another, when ye come together to eate.
but one to tarry for Another, saying: Alius Alium expectate, cum convenitis ad manducandum: Tarry say Paul one for Another, when you come together to eat.
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Ambrose a learned and holy father of Christes church, doeth so construe and take this text disalowyng and reprouing al priuat receit, and also Theophilact.
Ambrose a learned and holy father of Christ's Church, doth so construe and take this text disallowing and reproving all private receipt, and also Theophilact.
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What word of God, what authoritie of scriptures can be alledged for priuate masses? Or who is able to shewe, that euer any of the Apostles, any holy man in the primatiue church,
What word of God, what Authority of Scriptures can be alleged for private masses? Or who is able to show, that ever any of the Apostles, any holy man in the primitive Church,
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nor no autorite, no text, no testimony of the scripture to mainteine them, let vs conclude that it is but a dreame and fantasy of man, submitting our iudgemētes to Gods boke.
nor no Authority, no text, no testimony of the scripture to maintain them, let us conclude that it is but a dream and fantasy of man, submitting our Judgments to God's book.
Consider not how it hath bene vsed in times past, the counsel holden at Rotomage, did first forbid men to take it in their hands, regard more Christes example,
Consider not how it hath be used in times past, the counsel held At Rotomage, did First forbid men to take it in their hands, regard more Christ's Exampl,
and confirmed by most high authoritie of the Lordes and commons of the Parliament, commaūdeth me to receiue the holy Sacrament at the priestes handes into my mouth.
and confirmed by most high Authority of the lords and commons of the Parliament, commandeth me to receive the holy Sacrament At the Priests hands into my Mouth.
and for other certein considerations, which cōmaundmēt S. Paul afterward disanulleth, professyng no meat to be vncleane, and licensing them to eate both bloud and straungled, whiche licence they embraced wyllingly and obediently:
and for other certain considerations, which Commandment S. Paul afterwards disannulleth, professing no meat to be unclean, and licensing them to eat both blood and strangled, which licence they embraced willingly and obediently:
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and vntyll thou shallt be growen a strōg and a perfit man in Christes holy religion, entending as I take it when thy heart is tilled with the seede of Gods worde,
and until thou shallt be grown a strong and a perfect man in Christ's holy Religion, intending as I take it when thy heart is tilled with the seed of God's word,
and able to digest stronger meat, to make an vniforme lawe to the contrary, and to commaunde all men, women and children, to receiue it with their hands,
and able to digest Stronger meat, to make an uniform law to the contrary, and to command all men, women and children, to receive it with their hands,
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as they of the primatiue church did embrace Paules commaundement touching bloud and straungled meates, notwithstanding it was a contrary commaundement to that which all the Apostles had concluded vpon a little before, as is regestred.
as they of the primitive Church did embrace Paul's Commandment touching blood and strangled Meats, notwithstanding it was a contrary Commandment to that which all the Apostles had concluded upon a little before, as is registered.
Prepare thy heart therfore to obedience in suche thynges, and be as ready to receyue it in thy handes as with thy mouth, be as ready to receiue it syttyng,
Prepare thy heart Therefore to Obedience in such things, and be as ready to receive it in thy hands as with thy Mouth, be as ready to receive it sitting,
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Thus I haue declared you my faithe and knowledge, that is why God ordeined his supper after ye eating of the lābe, that their lambe was a figure of our sacramental bread and wyne, a commemoration of the deliueraunce,
Thus I have declared you my faith and knowledge, that is why God ordained his supper After you eating of the lamb, that their lamb was a figure of our sacramental bred and wine, a commemoration of the deliverance,
but a communion, and that the scriptures and the Oriental churche, and S. Ambrose a godly and learned father of the Latin church, disalowe all priuate receit.
but a communion, and that the Scriptures and the Oriental Church, and S. Ambrose a godly and learned father of the Latin Church, disallow all private receipt.
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namely for the congregation of Englande and Irelande, desiring the ete•nall God of his fatherly mercy to cōtinew & strengthen both them and vs in the confession and obedience of his worde and truthe.
namely for the congregation of England and Ireland, desiring the ete•nall God of his fatherly mercy to continue & strengthen both them and us in the Confessi and Obedience of his word and truth.
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For these thinges, for the remission of our sinnes, and for Gods helpe hereafter in all our workes, words & thoughtes, I shall desier you to say a praier after me. (∴) The Praier.
For these things, for the remission of our Sins, and for God's help hereafter in all our works, words & thoughts, I shall desire you to say a prayer After me. (∴) The Prayer.
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O Eternall God, who art the author of al truth, & didst ordeine this holy sacramēt, of bread and wyne, by thy only begotten son, in the roum and place, of the easterlambe, which they of ye old law, did ea• yerely,
Oh Eternal God, who art the author of all truth, & didst ordain this holy sacrament, of bred and wine, by thy only begotten son, in the room and place, of the Easterlamb, which they of you old law, did ea• yearly,
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& in hope of the comming of Christ, whom Iohn the christener, & Paul, do call our easter lambe, that we of the new lawe, receiuing this new sacramēt, shold reserue thy louing kindnes, in continuall remembraunce, in that thou hast sent, thy only son, to become womās seed, to breake the serpentes head,
& in hope of the coming of christ, whom John the christener, & Paul, do call our easter lamb, that we of the new law, receiving this new sacrament, should reserve thy loving kindness, in continual remembrance, in that thou hast sent, thy only son, to become woman's seed, to break the Serpents head,
That I may declare this heauēly matter to Gods honour and finde out suche lessons and eruditiō as may be mete for this audience and for your edifying and enstruction, which be assembled here to serue God in prayer and hearyng his word, let vs aske Gods help and his holy spirit,
That I may declare this heavenly matter to God's honour and find out such Lessons and erudition as may be meet for this audience and for your edifying and instruction, which be assembled Here to serve God in prayer and hearing his word, let us ask God's help and his holy Spirit,
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Therfore the nature of a sacramēt being thorowly knowē & examined & tried, it will teach you ye meaning of Christes words & how he is present in his supper. What is a sacrament.
Therefore the nature of a sacrament being thoroughly known & examined & tried, it will teach you the meaning of Christ's words & how he is present in his supper. What is a sacrament.
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S. Austin an elder & holy father of Christes church, & a mā of a most ripe iudgemēt & sharpe searching wit in the scriptures, in his boke de catechisandis rudibus, defineth a sacrament thus:
S. Austin an elder & holy father of Christ's Church, & a man of a most ripe judgement & sharp searching wit in the Scriptures, in his book de catechisandis rudibus, defineth a sacrament thus:
And he expresseth the meaning of this definition, more plainly in a certain letter, verely in his.xxiii. Epistle, which he writeth to one Bonifacius.2.
And he Expresses the meaning of this definition, more plainly in a certain Letter, verily in his xxiii Epistle, which he Writeth to one Boniface.2.
Whē our sauiour Christ affirmeth bread to be his body, and wyne to be his bloud he ordeineth a Sacrament, that is, he geueth the name of the thing to the signes of bread and wyne,
When our Saviour christ Affirmeth bred to be his body, and wine to be his blood he ordaineth a Sacrament, that is, he Giveth the name of the thing to the Signs of bred and wine,
Take away the matter, the substaunce, and nature of bread and wyne, and thou takest away all similitudes, whiche must of necessitie be in the signes of bread & wyne after the consecration,
Take away the matter, the substance, and nature of bred and wine, and thou Takest away all Similitudes, which must of necessity be in the Signs of bred & wine After the consecration,
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& the scriptures do witnesse the same, that there must be thre similitudes & properties in bread & wine a similitude of norishing, a similitude of vnitie,
& the Scriptures do witness the same, that there must be Three Similitudes & properties in bred & wine a similitude of nourishing, a similitude of unity,
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This I say is one cause, why Christ affirmeth bread to be his body, and wyne to be his bloud, as S. Hierom teacheth vs wryting thus of Christes supper vpō Mathew:
This I say is one cause, why christ Affirmeth bred to be his body, and wine to be his blood, as S. Hieronymus Teaches us writing thus of Christ's supper upon Matthew:
After the eatyng of the mysticall lambe with his Apostles, Assumit panem, qui confortat cor hominis, he toke (saieth this holy father) he tooke bread which comforteth the heart of man.
After the eating of the mystical lamb with his Apostles, Assumed Bread, qui confortat cor hominis, he took (Saith this holy father) he took bred which comforts the heart of man.
though they be neuer so many, yet by the lyquor of charitie and loue they are made one body and one fleshe, the mysticall body of the Sonne of God, which is his church and congregation,
though they be never so many, yet by the liquour of charity and love they Are made one body and one Flesh, the mystical body of the Son of God, which is his Church and congregation,
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And S. Austin In sermone de sacra feria paschae, in a certen sermone, which he made of the holy feast of passeouer alloweth the same similitude or propertie, prouing vs by this propertie to be Christes body, saying:
And S. Austin In sermon de sacra feria Passover, in a certain sermon, which he made of the holy feast of passover alloweth the same similitude or property, proving us by this property to be Christ's body, saying:
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or nature, whiche remayneth styll, but in that we do eate Christes fleshe, and drynke hys bloud by fayth and belefe, by which only Christ is eaten and dronken, and no wayes els.
or nature, which remaineth still, but in that we do eat Christ's Flesh, and drink his blood by faith and belief, by which only christ is eaten and drunken, and no ways Else.
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To eat Christes flesh, and to drynke his bloud is to beleue, that the son of God toke on him our humanite, to beleue that his body was nayled vpō the Crosse,
To eat Christ's Flesh, and to drink his blood is to believe, that the son of God took on him our humanity, to believe that his body was nailed upon the Cross,
for our transgressions, and offences, and to repose vs into his fathers sauour againe, who was displeased with vs. To teache vs this he calleth hymself the bread of God, that came from heauen, to gyue life vnto the world.
for our transgressions, and offences, and to repose us into his Father's savour again, who was displeased with us To teach us this he calls himself the bred of God, that Come from heaven, to gyve life unto the world.
Which chapter is a manifest probation of this matter, that his flesh is neuer eaten, nether in the sacrament, nor without the sacrament, but only by belief.
Which chapter is a manifest probation of this matter, that his Flesh is never eaten, neither in the sacrament, nor without the sacrament, but only by belief.
Vt quid paras dentes & ventrem? Why dost thou make ready thy teeth and belly? Vis man ducare Christum? Wilt thou eate Christes flesh and drynke his bloud? and he aunswereth, Crede & manducasti, that is to say, beleue and I say vnto thee thou hast eaten his fleshe, and dronke his bloud.
Vt quid paras dentes & ventrem? Why dost thou make ready thy teeth and belly? Vis man ducare Christ? Wilt thou eat Christ's Flesh and drink his blood? and he Answers, Crede & manducasti, that is to say, believe and I say unto thee thou hast eaten his Flesh, and drunk his blood.
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and that without the sacrament, it is eaten only by fayth. But in the Sacrament it is eaten without fayth of those that eate it vnworthely, as Iudas did. I answer:
and that without the sacrament, it is eaten only by faith. But in the Sacrament it is eaten without faith of those that eat it unworthily, as Iudas did. I answer:
For the spirit is not fed or noryshed with corporall fode, for it is written, Quod natum est ex carne, caro est, that which is borne of flesh is fleshe, that is to say, carnall and fleshly.
For the Spirit is not fed or nourished with corporal food, for it is written, Quod natum est ex Carnem, Caro est, that which is born of Flesh is Flesh, that is to say, carnal and fleshly.
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Mortua prodest caro, non comesa, the death of my flesh profiteth and auaileth you, & not the eating therof, whiche profit you must receiue by faith only,
Mortua profits Caro, non comesa, the death of my Flesh profiteth and avails you, & not the eating thereof, which profit you must receive by faith only,
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For that the fruit, the benifit, and whole commodite of his comming should be distributed into the world by his his death only, he teacheth vs himself by a similitude saiyng:
For that the fruit, the benefit, and Whole commodity of his coming should be distributed into the world by his his death only, he Teaches us himself by a similitude saying:
Nisi granum frumenti deiectum in ter ram mortuum fuerit, ipsum solum manet, onles the corne, whiche is sowen in the ground, do first die, it doth not encrease,
Nisi granum frumenti deiectum in ter ram mortuum fuerit, ipsum solum manet, unless the corn, which is sown in the ground, do First die, it does not increase,
So his body doth profit vs, not in that we eat it really, but in that it was beaten cruelly, scorged & slain for vs, in that it was crucified it is the bread of life, the bread of saluation, redemption, and iustification.
So his body does profit us, not in that we eat it really, but in that it was beaten cruelly, scourge & slave for us, in that it was Crucified it is the bred of life, the bred of salvation, redemption, and justification.
If we receiue Christes body by faith only, what nedeth the sacrament? What boteth it to come to the Lordes table, saying we may receiue his body without the sacrament, whersoeuer we be,
If we receive Christ's body by faith only, what needeth the sacrament? What boteth it to come to the lords table, saying we may receive his body without the sacrament, wheresoever we be,
Truly if thou be honestly and Godly affected, and doest reuoke Christes passion to thy memory, hoping for remission and pardon of thy offence thorow the sheding of his bloud,
Truly if thou be honestly and Godly affected, and dost revoke Christ's passion to thy memory, hoping for remission and pardon of thy offence thorough the shedding of his blood,
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Now carnall and disobedient mē do not eate Christes body, forasmuch as it is eaten only in spirite and in fayth, that is of spirituall and faythfull men and women, alwayes vnto health and redemption,
Now carnal and disobedient men do not eat Christ's body, forasmuch as it is eaten only in Spirit and in faith, that is of spiritual and faithful men and women, always unto health and redemption,
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Otherwyse thou doest nether eat his body, nor drinke his bloud, nether shalt thou be partaker of the fruites of his passion, whiche appertaine to those only, which by receiuing the memorial of his death, do shewe them selues not to be vnkinde or forgetfull, but obedient & thankefull.
Otherwise thou dost neither eat his body, nor drink his blood, neither shalt thou be partaker of the fruits of his passion, which appertain to those only, which by receiving the memorial of his death, do show them selves not to be unkind or forgetful, but obedient & thankful.
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If Christes be eate only by fayth, how is that true, which I rehersed out of Chrisostom that we are transformed into Christ, and made his body non solum per fidem, not only by faith, sed reipsa, but also really, truly, and effectually.
If Christ's be eat only by faith, how is that true, which I rehearsed out of Chrysostom that we Are transformed into christ, and made his body non solum per fidem, not only by faith, said Reipsa, but also really, truly, and effectually.
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What meane these wordes the new testament? and what is a new testament? Verely a testament is as much to say as a legacy, or behest of goodes. So S. Austin defineth it:
What mean these words the new Testament? and what is a new Testament? Verily a Testament is as much to say as a legacy, or behest of goods. So S. Austin defineth it:
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and rightuousnes through the effusion of Christes bloud, who calleth all men and women from superstition to true holynes, from shadowes to light, from the letter to the spirit,
and righteousness through the effusion of Christ's blood, who calls all men and women from Superstition to true holiness, from shadows to Light, from the Letter to the Spirit,
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And he compareth the first testamēt to Agar to Abrahās bondwoman, & the secōd he likeneth to Sara his lawfull wyfe and a fre woman, signifying hereby that the one doth gendre vnto bondage, & thother to eternal life.
And he compareth the First Testament to Agar to Abrahās bondwoman, & the secōd he likeneth to Sarah his lawful wife and a from woman, signifying hereby that the one does gender unto bondage, & tother to Eternal life.
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and do thinke mortal corpo, mortal animo, all such belong to the old testament, and be yet vnder the stroke of the axe, vnder the lawe whiche causeth anger.
and do think Mortal corpo, Mortal animo, all such belong to the old Testament, and be yet under the stroke of the axe, under the law which Causes anger.
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and iniquitie, & with out repentaunce, and an vniust getter and retainer of worldly cōmodities. For Christ calleth his table the bloud of the new testament.
and iniquity, & with out Repentance, and an unjust getter and retainer of worldly commodities. For christ calls his table the blood of the new Testament.
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The nature of this table & of Christes bloud is such, that if thou presume to come vnto it vnworthely, wt a bely corrup with naughty humors, yt is with synne and iniquitie, it will leade thee vnto thy destruction,
The nature of this table & of Christ's blood is such, that if thou presume to come unto it unworthily, with a belly corrup with naughty humours, that is with sin and iniquity, it will lead thee unto thy destruction,
For they were of the new testament as wel as we, and therfore they dranke the very spiritual bloud of the new testament, in that they beleued vpon the sede promysed. Hereūto Paul beareth witnesse saying:
For they were of the new Testament as well as we, and Therefore they drank the very spiritual blood of the new Testament, in that they believed upon the seed promised. Hereunto Paul bears witness saying:
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Amen, amen, dico vohis, non Moises dedit. &c. Verely, verely, I say vnto you, Moises did not geue you bread from heauen, but my father. &c. That he is the bread, whiche his fathher gaue them, he declareth saying.
Amen, Amen, dico vohis, non Moses dedit. etc. Verily, verily, I say unto you, Moses did not give you bred from heaven, but my father. etc. That he is the bred, which his fathher gave them, he Declareth saying.
Whereof it is euidēt that the old christians, of whiche Paul speaketh in the text afore rehearsed, did from the foundation of the world eat Christes flesh and drinke his bloud as really and effectually as we doe now.
Whereof it is evident that the old Christians, of which Paul speaks in the text afore rehearsed, did from the Foundation of the world eat Christ's Flesh and drink his blood as really and effectually as we do now.
your fathers, which would not beleue the Prophets, but were persecutors of them, and bloud sokers as you be, they did eate manna, that is the sensible sacramēt, & mortui sunt, and yet they were not partakers of the fruites of my death, but died eternally.
your Father's, which would not believe the prophets, but were persecutors of them, and blood sokers as you be, they did eat manna, that is the sensible sacrament, & Deads sunt, and yet they were not partakers of the fruits of my death, but died eternally.
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But because you shal not thynke that I do wrest the scripturs to proue that the old christians did eate Christes fleshe and drinke his bloud in their sacramentes, hear what the Godly and learned byshop S. Austin saith to this matter.
But Because you shall not think that I do wrest the Scriptures to prove that the old Christians did eat Christ's Flesh and drink his blood in their Sacraments, hear what the Godly and learned bishop S. Austin Says to this matter.
but your fathers, whiche were oppressors of the Prophetes, whose wayes you do folow, did not eat Christes body but only the corporall meat of manna, ye figure & sacrament therof to their death and condemnation,
but your Father's, which were Oppressors's of the prophets, whose ways you do follow, did not eat Christ's body but only the corporal meat of manna, you figure & sacrament thereof to their death and condemnation,
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This is S. Austins doctrine of the Sacrament not only vpon the forsaid chapter, but also in his boke which he writeth De vtilitate verae poenitentiae agendae, how profitable a thing it is to do worthy penaunce,
This is S. Austins Doctrine of the Sacrament not only upon the foresaid chapter, but also in his book which he Writeth De vtilitate Verae poenitentiae agendae, how profitable a thing it is to do worthy penance,
for these causes S. Austin in the aforesaid place, & in other places preferreth our sacraments and rites of the new testament to the old law, not for their owne dignite,
for these Causes S. Austin in the aforesaid place, & in other places preferreth our Sacraments and Rites of the new Testament to the old law, not for their own dignity,
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for their own excellencie, and worthines, nor thorowe any transubstantiation. Rede his preface aforesaid, and there thou shalt finde these causes, whiche I haue rehersed, and no other.
for their own excellency, and worthiness, nor thorough any transubstantiation. Rede his preface aforesaid, and there thou shalt find these Causes, which I have rehearsed, and no other.
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Notwithstanding the old christians did drinke Chrstes bloud and eate his fleshe, yet they (I say) had another bloud that is a diuers sacrament from vs. They had a paschal lambe, a rocke, ye bloud of oxen and of shepe in their sacrifices, we haue wyne in stede of thē.
Notwithstanding the old Christians did drink Christ's blood and eat his Flesh, yet they (I say) had Another blood that is a diverse sacrament from us They had a paschal lamb, a rock, you blood of oxen and of sheep in their Sacrifices, we have wine in stead of them.
This saith Christ of wyne, This is my bloud of the new testament, that is a new sacrament of my bloud, a certificat of my last wyll and testament, this is a testimony & as it were the brode Seale and patent of my beneuolence, of my clemēcy and fauour towardes you.
This Says christ of wine, This is my blood of the new Testament, that is a new sacrament of my blood, a certificate of my last will and Testament, this is a testimony & as it were the broad Seal and patent of my benevolence, of my clemency and favour towards you.
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The body and bloud of Iesus Christ be in his holy supper, as thy house with thy gardē and other cōmodities, is in thy lease, whiche thou hast by the Colledge seale of Eatō, or of Wyndsore.
The body and blood of Iesus christ be in his holy supper, as thy house with thy garden and other commodities, is in thy lease, which thou hast by the College seal of Eatō, or of Windsor.
This is no new similitude of mine owne making, for I tolde you that I woulde speake nothing of mine own head, it is the similitude of Gregory Nazianzen an excellent clarke, and a holy father of the greke church.
This is no new similitude of mine own making, for I told you that I would speak nothing of mine own head, it is the similitude of Gregory Nazianzen an excellent Clerk, and a holy father of the greke Church.
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S. Austin also in his booke, which he wryteth vpon the salutation of Pauls Epistle to the Romaines, calleth them Sacrosancta signacula, that is holy seales.
S. Austin also in his book, which he writes upon the salutation of Paul's Epistle to the Romans, calls them Sacrosancta signacula, that is holy Seals.
as it hath ben abused, if it were to be honored of ye receiuers, or to be kneled vnto of ye lokers on, vndoubtedly Christ would haue left vs som cōmaundement so to do,
as it hath been abused, if it were to be honoured of you Receivers, or to be kneed unto of you lookers on, undoubtedly christ would have left us Some Commandment so to do,
I verely for there is nothing laudable, nothing ryghtuous, nothynge honest, or acceptable in Gods sight, nothing to be done for the which he hath not left in his scriptures ether some commaundemēt,
I verily for there is nothing laudable, nothing righteous, nothing honest, or acceptable in God's sighed, nothing to be done for the which he hath not left in his Scriptures either Some Commandment,
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By his promises, by his thretnings, by his precepts, and through the examples of Godly men & women, we know good from euill, we know what is to be done,
By his promises, by his threatenings, by his Precepts, and through the Examples of Godly men & women, we know good from evil, we know what is to be done,
and he thre••eth great plages and greuous punishmentes, to those that do ad any thing to his word, that is, to those which teache any other doctrine or any worke to be necessary vnto saluation, which is not cōmēded in his word.
and he thre••eth great plagues and grievous punishments, to those that do and any thing to his word, that is, to those which teach any other Doctrine or any work to be necessary unto salvation, which is not commended in his word.
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Nether doth God promise any benefit ether spiritual or temporal to such as honor it, nor he doth not giue vs any precept so to do, nether in the old, nor newe testament.
Neither does God promise any benefit either spiritual or temporal to such as honour it, nor he does not give us any precept so to do, neither in the old, nor new Testament.
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Socrates a Heithen, & no christen man, & yet a learned & a great famous clerk, he in his life time helde this assertion, that euery God is to be honored & worshiped after such maner,
Socrates a Heithen, & no christian man, & yet a learned & a great famous clerk, he in his life time held this assertion, that every God is to be honoured & worshipped After such manner,
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He did attribute more wisdome & more authorite to false gods, thē we do to the God of heauen & earth, who is the fountain of al wisdom, power, & authorite.
He did attribute more Wisdom & more Authority to false God's, them we do to the God of heaven & earth, who is the fountain of all Wisdom, power, & Authority.
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and by geuing of thankes to him for his dishonor and death, and by confessing hym to be without a father very natural man of his mother after ye fulnes of time for our redemption,
and by giving of thanks to him for his dishonour and death, and by confessing him to be without a father very natural man of his mother After you fullness of time for our redemption,
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If thou wilt knele and worship it in the sacrament, thou doest lyke as if the aforesaid wysemen had in the east partes worshiped him in ye star, had kneled to him in the star,
If thou wilt knee and worship it in the sacrament, thou dost like as if the aforesaid Wise men had in the east parts worshipped him in you star, had kneed to him in the star,
Chrisostom a learned and a holy father of Christes churche teacheth vs another way in a certayne Homily, which he writeth to the people of Antioche, De sumentibus indigne diuina est & sancta misteria, of such which vnworthely and vnreuerently presume to come to Gods holy misteries.
Chrysostom a learned and a holy father of Christ's Church Teaches us Another Way in a certain Homily, which he Writeth to the people of Antioch, De sumentibus indigne Divine est & sancta misteria, of such which unworthily and unreverently presume to come to God's holy Mysteres.
He there speaking of the worshiping of Christes body, doth not teache them to knele, or to holde vp their handes to the sacramēt, but a clene other way.
He there speaking of the worshipping of Christ's body, does not teach them to knee, or to hold up their hands to the sacrament, but a clean other Way.
Vis christi corpus honorare? wilt thou honor Christes body saith Chrisostom? and he aunwereth, Ne nudum cum despicias. &c. then clothe him and haue pitie on hym, when thou seest him naked. And he addeth a reason:
Vis Christ corpus honorare? wilt thou honour Christ's body Says Chrysostom? and he aunwereth, Ne Nudum cum despicias. etc. then cloth him and have pity on him, when thou See him naked. And he adds a reason:
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These be the wordes of Chrisostome, in his homily against such as come vnworthely to Gods misteries, in which he teacheth vs, that to honour Christes body, is to glorifie hym by doyng of good workes.
These be the words of Chrysostom, in his homily against such as come unworthily to God's Mysteres, in which he Teaches us, that to honour Christ's body, is to Glorify him by doing of good works.
that we being deliuered out of the handes of our ennemies, should serue and worship hym without fear all the daies of our lyfe in holines & rightuousnes before hym.
that we being Delivered out of the hands of our enemies, should serve and worship him without Fear all the days of our life in holiness & righteousness before him.
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I haue declared two wayes how Christes body and bloud are to be worshiped. One way is by faith in his bloud, by geuing thankes to him for his incarnation and cōming,
I have declared two ways how Christ's body and blood Are to be worshipped. One Way is by faith in his blood, by giving thanks to him for his incarnation and coming,
He is called a stone, the worde of God is named seed, a swerd, a kay, a lanterne, God is called our banner, our castell, Ihon the christiner is named a burning candell,
He is called a stone, the word of God is nam seed, a sword, a kay, a lantern, God is called our banner, our castle, John the christiner is nam a burning candle,
And the elder fathers do so expound this text, they confesse and teache Christe to speake here figuratiuely. Christ saeith: Tertullian who was but.210.
And the elder Father's do so expound this text, they confess and teach Christ to speak Here figuratively. christ saeith: Tertullian who was but.210.
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yeare after Christ, and.13. hundred yeares agone, he lib. 4. against Marcion, who said that Christ had no natural body, but only aparant flesh and a fantasticall body saith thus:
year After christ, and.13. hundred Years ago, he lib. 4. against Marcion, who said that christ had no natural body, but only apparent Flesh and a fantastical body Says thus:
And Ambrose in his boke of Sacramentes speaking of the cup, sayth that we drynke there Similitudinem pretiosi sanguinis, the similitude of his precious bloud.
And Ambrose in his book of Sacraments speaking of the cup, say that we drink there Similitudinem pretiosi Blood, the similitude of his precious blood.
It is the doctrine of Christ, the fayth of ye old fathers, the cōfession of innumerable martirs, which haue ratified it wt the losse of their liues in hope of plentuous reward hereafter in ye kingdome of god.
It is the Doctrine of christ, the faith of the old Father's, the Confessi of innumerable Martyrs, which have ratified it with the loss of their lives in hope of plenteous reward hereafter in the Kingdom of god.
& to refuse all false doctrine, & that these wordes, which I haue spokē in your outward eares, may sinke into your heartes & mindes, let vs call on the name of Christ (who ordeined this sacrament) with inuocation and praier. The praier.
& to refuse all false Doctrine, & that these words, which I have spoken in your outward ears, may sink into your hearts & minds, let us call on the name of christ (who ordained this sacrament) with invocation and prayer. The prayer.
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and the matter of the signes, remayning and cōtinuing, heare our praiers and supplicatiōs, and graūt vnto vs for thy mercifull promises these our requestes.
and the matter of the Signs, remaining and Continuing, hear our Prayers and supplications, and grant unto us for thy merciful promises these our requests.
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Abide alwayes in vs, and norishe vs cōtinually, with the grace of thy almighty spirit, with the fode of thy eternal word, with faith in thy holy bloud,
Abide always in us, and nourish us continually, with the grace of thy almighty Spirit, with the food of thy Eternal word, with faith in thy holy blood,
Fulfyll these our desyres and petitiōs, of thy voluntary goodnes and fre mercy, who lyuest and reignest in one glory and equal maiestie, with the father and the holy spirit worlde without end.
Fulfil these our Desires and petitions, of thy voluntary Goodness and from mercy, who Livest and Reignest in one glory and equal majesty, with the father and the holy Spirit world without end.
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And I haue shewed aswel out of the scripturs, as also by the authoritie of the elder and learned fathers of gods church, that they are thus much to say:
And I have showed aswell out of the Scriptures, as also by the Authority of the elder and learned Father's of God's Church, that they Are thus much to say:
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and slayne for vs, and not through any corporall, any reall, or naturall receit. As he teacheth vs hymselfe, Iohn. vi. reprouing those, whiche vnderstode that he would geue his body to be really and substancially eaten, saying:
and slain for us, and not through any corporal, any real, or natural receipt. As he Teaches us himself, John. vi. reproving those, which understood that he would give his body to be really and substantially eaten, saying:
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Caro non prodest quicunque. &c. The flesh profiteth nothing, it is the spirit that quickeneth, that is to say the spirituall receit and eating doeth profite and sanctify you, the bodely and corporall eatyng is vnprofitable.
Caro non profits quicunque. etc. The Flesh profiteth nothing, it is the Spirit that Quickeneth, that is to say the spiritual receipt and eating doth profit and sanctify you, the bodily and corporal eating is unprofitable.
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For Paul doth not speak there only of natural flesh, but also of holy flesh and cleane from syn, whiche shall arise and be immortall, not by the course of nature,
For Paul does not speak there only of natural Flesh, but also of holy Flesh and clean from sin, which shall arise and be immortal, not by the course of nature,
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Because it is to long a matter to alledge them all, I wyll alledge two or thre of the chief and principall and best learned, of which ye aduersaries, of the truth do brag not a litle.
Because it is to long a matter to allege them all, I will allege two or Three of the chief and principal and best learned, of which you Adversaries, of the truth do brag not a little.
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as Christ spiritually, and worthely is receiued by faith of good mē vnto saluation, so euil men doe in the sacrament eate his flesh vnworthely and without faith and vnto condemnation.
as christ spiritually, and worthily is received by faith of good men unto salvation, so evil men do in the sacrament eat his Flesh unworthily and without faith and unto condemnation.
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By what testimony of the scripture can this be proued, that Christes flesh is eaten vnworthely and vnto dampnation? Paul sayth quicunque manducauerit panem hunc. &c. He that eateth of this bread,
By what testimony of the scripture can this be proved, that Christ's Flesh is eaten unworthily and unto damnation? Paul say quicunque manducaverit Bread hunc. etc. He that Eateth of this bred,
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but sacramētal bread, that is ment by the word (this) Throughout the scriptures this worde (vnworthely) is neuer ioined with Christes body, neuer with his bloud,
but sacramental bred, that is meant by the word (this) Throughout the Scriptures this word (unworthily) is never joined with Christ's body, never with his blood,
Thirdly that they eate the saide only sacrament and the only figure vnto condemnation, making them selues as Paul saith gilte of Christes body and bloud, whiche they do not receiue, because they wyll not beleue.
Thirdly that they eat the said only sacrament and the only figure unto condemnation, making them selves as Paul Says guilt of Christ's body and blood, which they do not receive, Because they will not believe.
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And Prosper in his boke of sentences, saieth of suche vnworthy receiuers, that though euery day indifferently they doe receiue, that they eat the sacrament and figure of so great a thing vnto the condēnation of their presumption, and not Christes body.
And Prosper in his book of sentences, Saith of such unworthy Receivers, that though every day indifferently they do receive, that they eat the sacrament and figure of so great a thing unto the condemnation of their presumption, and not Christ's body.
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Dum non sunt sancti corpore & spiritu, nec comedunt carnem Iesu, nec bibunt sanguinē eius, as long saith this elder and Godly father of Christes church,
Dum non sunt sancti corpore & spiritu, nec comedunt Carnem Iesu, nec bibunt sanguinē eius, as long Says this elder and Godly father of Christ's Church,
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Therfore if we say yt vngodly men do eate Christes flesh, we deny the doctrine of al the elder fathers, we deny Christ to be the bread of life, we deny him to be our rightuousnes, our sauing health, our expiatiō, our raunsome, our sanctification,
Therefore if we say that ungodly men do eat Christ's Flesh, we deny the Doctrine of all the elder Father's, we deny christ to be the bred of life, we deny him to be our righteousness, our Saving health, our expiation, our ransom, our sanctification,
Notwithstanding both S. Austin, and other of the fathers, do affirme otherwhiles, that Iudas and other vngodly persons did eate Christes body, meaning by Christes body the Sacrament therof,
Notwithstanding both S. Austin, and other of the Father's, do affirm otherwhiles, that Iudas and other ungodly Persons did eat Christ's body, meaning by Christ's body the Sacrament thereof,
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For sacramentes be called by the very names of those thinges, whiche they doe represent and signifie and wherof they are Sacramentes, as both S. Austin teacheth in his Epistle, whiche he writeth to Boniface,
For Sacraments be called by the very names of those things, which they do represent and signify and whereof they Are Sacraments, as both S. Austin Teaches in his Epistle, which he Writeth to Boniface,
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For as properly, and in his naturall and chefe acception, is that substaunce, and humanitie, which was born of the virgin Mary and suffered on the crosse for the expiation of our synnes,
For as properly, and in his natural and chief acception, is that substance, and humanity, which was born of the Virgae Marry and suffered on the cross for the expiation of our Sins,
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In which signification when the elder father doe affirme vngodly men to eate Christes flesh, the papistes wold make vs to beleue yt they teache Christes flesh, which is the bread of life, to be eaten vnworthely vnto damnation, not vnderstanding the doctors,
In which signification when the elder father do affirm ungodly men to eat Christ's Flesh, the Papists would make us to believe that they teach Christ's Flesh, which is the bred of life, to be eaten unworthily unto damnation, not understanding the Doctors,
and yet great braggers of knowledge & learning, or rather deprauing and corrupting the doctors to mainteine their transubstantiation, which is the castel of all supersticion and Popery, leadyng vs vnder the names of fathers and antiquitie, from our father, which is in heauen,
and yet great braggers of knowledge & learning, or rather depraving and corrupting the Doctors to maintain their transubstantiation, which is the castle of all Superstition and Popery, leading us under the names of Father's and antiquity, from our father, which is in heaven,
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vnto whom that I may declare the remnaunt of Christes supper, to your edifying and enstructiō, which be come together to serue God in praier & hearing his word, let vs make hūble supplicatiō. &c. It foloweth in the text:
unto whom that I may declare the remnant of Christ's supper, to your edifying and instruction, which be come together to serve God in prayer & hearing his word, let us make humble supplication. etc. It Followeth in the text:
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And as the wyne is the fruit of the vine, and therfore it is not altered into the substaunce of Christes body, whiche is the fruit of those fathers, frō which Math. 1 & Luk. 3. do fetch his stok & generatiō,
And as the wine is the fruit of the vine, and Therefore it is not altered into the substance of Christ's body, which is the fruit of those Father's, from which Math. 1 & Luk. 3. doe fetch his stok & generation,
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The primatiue churche folowed this example of their high bishop in breaking the sacramental bread as Paul witnesseth, Panis quem frangimus. &c. is not the bread which we breake saith Paul a communion or partaking of Christes body ▪ And the vniuersal church through out all Realmes and dominions from ye Apostles tyme haue religiously obserued this ceremony.
The primitive Church followed this Exampl of their high bishop in breaking the sacramental bred as Paul Witnesseth, Panis Whom frangimus. etc. is not the bred which we break Says Paul a communion or partaking of Christ's body ▪ And the universal Church through out all Realms and Dominions from you Apostles time have religiously observed this ceremony.
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& when his bloud by the cruel Iewes was let furth out of his side with a spear for our redemptiō, in remēbraunce of which benefit the sacrament of bread is broken cōtinually without any alteratiō chaūge or transmutation of his nature.
& when his blood by the cruel Iewes was let forth out of his side with a spear for our redemption, in remembrance of which benefit the sacrament of bred is broken continually without any alteration change or transmutation of his nature.
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and Christ our Maister, whome we are commaundeth to heare, nameth the other part the fruite of the vine, by their names teaching vs that the matter the ensence and the substaūce both of bread and wine, are not transformed, are not transubstātiat into the substaunce of his flesh and bloud,
and christ our Master, whom we Are commandeth to hear, names the other part the fruit of the vine, by their names teaching us that the matter the ensence and the substance both of bred and wine, Are not transformed, Are not transubstantiate into the substance of his Flesh and blood,
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For those thre properties and similitudes whiche I haue declared, and also for another similitude, whiche nowe he teacheth vs here, that is because his body and bloud are the fruite of Mary, the fruit of Dauid, the fruit of Abraham and of others,
For those Three properties and Similitudes which I have declared, and also for Another similitude, which now he Teaches us Here, that is Because his body and blood Are the fruit of Mary, the fruit of David, the fruit of Abraham and of Others,
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But the Papistes reply here, that Paul calleth the sacrament bread so many tymes, and that Christ nameth the wyne the fruite of the vine, not of that it is,
But the Papists reply Here, that Paul calls the sacrament bred so many times, and that christ names the wine the fruit of the vine, not of that it is,
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Their first argument is gathered of the wordes of Christ immediatly folowing in that he sayth that he wyll drynke of this fruite of the vyne in the kyngdome of his father, with his disciples.
Their First argument is gathered of the words of christ immediately following in that he say that he will drink of this fruit of the vine in the Kingdom of his father, with his Disciples.
I answer, his fathers kingdom in which Christ saith that he wil drinke new wine with his disciples, in the aforesaid text, is not the glory of the life to come,
I answer, his Father's Kingdom in which christ Says that he will drink new wine with his Disciples, in the aforesaid text, is not the glory of the life to come,
but that tyme whiche folowed immediatly his resurrection, in which not for any necessitie or hunger as S. Austin saith epi. xlix ▪ which he writeth to one Deogratias, but for a trial and probation that he was verely risen concerning his humanitie, he did both eate and drinke with his disciples,
but that time which followed immediately his resurrection, in which not for any necessity or hunger as S. Austin Says epi. xlix ▪ which he Writeth to one Deogratias, but for a trial and probation that he was verily risen Concerning his humanity, he did both eat and drink with his Disciples,
For vpō Mathew he writeth thus expounding this very text, meminit iam resurrectionis ac regnū patris eam appellat, that is, Christ remembreth nowe his resurrection, calling it his fathers kingdom.
For upon Matthew he Writeth thus expounding this very text, Meminit iam resurrectionis ac regnū patris eam appellate, that is, christ Remember now his resurrection, calling it his Father's Kingdom.
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Nether is it against reason or the phrase of the scriptures to take gods kingdom in this signification, which began chiefly to florishe immediatly after Christes death as appeareth, and as he him self taught his disciples that it shuld so do, saying:
Neither is it against reason or the phrase of the Scriptures to take God's Kingdom in this signification, which began chiefly to flourish immediately After Christ's death as appears, and as he him self taught his Disciples that it should so do, saying:
Christ speaking of drinking new wyne in his fathers kingdom, meaneth this raigne, wherby God the father reigned in the hartes of the faithfull after his sonnes resurrection by the grace of his almighty spirit, with many visible giftes and signes.
christ speaking of drinking new wine in his Father's Kingdom, means this Reign, whereby God the father reigned in the hearts of the faithful After his Sons resurrection by the grace of his almighty Spirit, with many visible Gifts and Signs.
When the serpent, which was made of Aarons rod deuoured the serpentes, which the enchaūters of Pharao made of their rods, the texte faith, that Aarons rod did eate vp theyr roddes (calling thē roddes) because they were so before.
When the serpent, which was made of Aaron's rod devoured the Serpents, which the enchanters of Pharaoh made of their rods, the text faith, that Aaron's rod did eat up their rods (calling them rods) Because they were so before.
Though Aarons rod were turned into a Serpente, yet this mutation was no transubstantiation, neither is earth transubstantiat into man, nor water into wine.
Though Aaron's rod were turned into a Serpent, yet this mutation was no transubstantiation, neither is earth transubstantiate into man, nor water into wine.
The scriptures make relation of many wonders, and myracles in both testamentes, but let them shewe any transubstantiation in any of Gods myracles from the begynnyng of the worlde,
The Scriptures make Relation of many wonders, and Miracles in both Testaments, but let them show any transubstantiation in any of God's Miracles from the beginning of the world,
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For Paull sayth that God sent his son, Factum ex muliere, made of a woman, teachyng vs with manifest wordes, that touchynge fleshe and bloud he is womans seede, that is the fruit of Mary, not the fruite of the vyne.
For Paul say that God sent his son, Factum ex Mulier, made of a woman, teaching us with manifest words, that touching Flesh and blood he is woman's seed, that is the fruit of Mary, not the fruit of the vine.
But because both they and we haue scriptures, and it must nedes be that one of vs doth wrest and depraue them, let vs make the elder Fathers of Christes Church as it were Iudges and Arbiters whether the substaunces of bread and wyne, remayne or not,
But Because both they and we have Scriptures, and it must needs be that one of us does wrest and deprave them, let us make the elder Father's of Christ's Church as it were Judges and Arbiters whither the substances of bred and wine, remain or not,
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Ireneus byshop of Lions, who florished in Christes church aboue xiiii. C. yeares agone, wryting against ye Valentinians, saith thus touching this matter, Panis terrenus accepta vocatione a verbo dei nō āplius. &c. the terrenal bread after the consecration is no longer common bread,
Irenaeus bishop of Lions, who flourished in Christ's Church above xiiii. C. Years ago, writing against the Valentinians, Says thus touching this matter, Panis Terrenus accepta vocation a verbo dei nō āplius. etc. the terrenal bred After the consecration is no longer Common bred,
How doe you proue this interpretacion to be true? Nay saith the Papist, how can you improue this interpretation? Because it is against the doctrine of those Godly & learned fathers, which succeded Ireneus from time to tyme.
How do you prove this Interpretation to be true? Nay Says the Papist, how can you improve this Interpretation? Because it is against the Doctrine of those Godly & learned Father's, which succeeded Irenaeus from time to time.
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For Terrullian not fifty yeares after Irenius in his first boke against Marcion, speaking of this mistery, affirmeth playnly and euidētly, that the substaunce of bread remaineth, saying:
For Tertullian not fifty Years After Irenius in his First book against Marcion, speaking of this mystery, Affirmeth plainly and evidently, that the substance of bred remains, saying:
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and set Ireneus and hym at discord in the sacrament, whiche yet no mā neuer layd to their charges, these wordes do force and compell vs to take the terrenall part of this sacrament for ye very substaunce of bread and wyne, and not for their accidentes.
and Set Irenaeus and him At discord in the sacrament, which yet no man never laid to their charges, these words do force and compel us to take the terrenall part of this sacrament for you very substance of bred and wine, and not for their accidents.
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Moreouer Origen who in the same age with Tertulliā was a famous preacher among the Alixandrians, wryting vpon S. Mathewes Gospell, doeth confirme this doctrine saying:
Moreover Origen who in the same age with Tertulliā was a famous preacher among the Alixandrians, writing upon S. Matthew Gospel, doth confirm this Doctrine saying:
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Panis sanctificatus iuxta id quod habet materiale, in ventrem abit, & in secessum eijcitur, that is to say, the sacramental bread touching his matter goeth into the belly,
Panis Sanctificatus Next id quod habet material, in ventrem abit, & in secessum eijcitur, that is to say, the sacramental bred touching his matter Goes into the belly,
For he wryting to one Coecilius affirmeth sanguinem Christi non offerri, si desit vinum calici, that Christes bloud is not offered, (that is let furth for our redemption) if there be no wyne in the chalice.
For he writing to one Cecilius Affirmeth sanguinem Christ non offerri, si desit vinum calici, that Christ's blood is not offered, (that is let forth for our redemption) if there be no wine in the chalice.
Also in his Sermon which he writeth of the Lords supper, shewing how bread and wyne, are chaunged into Christes body and bloud, he boroweth a similitude of his incarnation, teaching vs that as Christ now is both God and man,
Also in his Sermon which he Writeth of the lords supper, showing how bred and wine, Are changed into Christ's body and blood, he borroweth a similitude of his incarnation, teaching us that as christ now is both God and man,
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Thus you se that these four fathers, whiche I haue rehearsed, taught in diuers coūtries almost in one tyme with one voice and assent, the matter and substaunces of bread and wyne, not to discontinue after the consecratiō,
Thus you see that these four Father's, which I have rehearsed, taught in diverse countries almost in one time with one voice and assent, the matter and substances of bred and wine, not to discontinue After the consecration,
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but of those which vnderstande nether Gods holy worde, nether ye elder fathers, because the vaile of couetousnes and of honor of whiche Paull speaketh, hangeth before theire hartes, euen as it did before the hartes of the Iewes, whiche sought in Christe not remission of their sinnes, but worldly ryches and felicitie.
but of those which understand neither God's holy word, neither the elder Father's, Because the veil of covetousness and of honour of which Paul speaks, hangs before their hearts, even as it did before the hearts of the Iewes, which sought in Christ not remission of their Sins, but worldly riches and felicity.
But for a more manifest probation, that this doctrine was taught continually from tyme to tyme almost fiue hundred yeares after Christ, I wyll reherse vnto you ye doctrine of some of those fathers, which were after Ciprians time S. Ambrose byshop of Myllaine, saith thus of bread and wine in this mistery:
But for a more manifest probation, that this Doctrine was taught continually from time to time almost fiue hundred Years After christ, I will rehearse unto you the Doctrine of Some of those Father's, which were After Cyprians time S. Ambrose bishop of Myllaine, Says thus of bred and wine in this mystery:
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Secondly that thei are chaunged into another thing, forsomuch as of cōmon bread and wyne they ar made a sacramēt of Christes honorable body and bloud.
Secondly that they Are changed into Another thing, forsomuch as of Common bred and wine they Are made a sacrament of Christ's honourable body and blood.
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Also Theodoret a famous and notable learned man, and byshop of Cyrus, who was wrongly infamed of malicious tonges, that he was a Nestorian, taught the same doctrine not many yeares before Ambrose time.
Also Theodoret a famous and notable learned man, and bishop of Cyrus, who was wrongly infamed of malicious tongues, that he was a Nestorian, taught the same Doctrine not many Years before Ambrose time.
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He in his first dialogue, which he writeth against those that denyed the veritie of Christes body teacheth with most euident wordes the substaunces of bread, & wyne, to continue saying:
He in his First dialogue, which he Writeth against those that denied the verity of Christ's body Teaches with most evident words the substances of bred, & wine, to continue saying:
Neque enim post sanctificationem mistica simbola illa natura sua propria egrediuntur, sed manent in priore sua substātia, figura & specie, which wordes be this much to say nether after the consecration do the misticall signes of bread & wyne, lose their own proper nature,
Neque enim post sanctificationem Mystic simbola illa Nature sua propria egrediuntur, sed manent in priore sua substātia, figura & specie, which words be this much to say neither After the consecration do the mystical Signs of bred & wine, loose their own proper nature,
Moreouer Chrisostom, who florished foure hundred years & fiue, after Christ, and for his great knowledge and eloquencie, was made byshop of Constantinople,
Moreover Chrysostom, who flourished foure hundred Years & fiue, After christ, and for his great knowledge and eloquencie, was made bishop of Constantinople,
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and is famous at these dayes throughout the whole world, for his vertues and learning, he in a certen letter whiche he wrote against the Apolinaristes to Cesarius a Monke in the tyme of his second banishment, sayth of the sacramental bread in Christes supper, that after the consecration, Liberatus est quidem ab appellatione panis, dignus autem habitus est dominici corporis appellatione, etiā si natura panis in ipso permansit, that is to say ▪ The Sacrament after the consecration, was no more named bread,
and is famous At these days throughout the Whole world, for his Virtues and learning, he in a certain Letter which he wrote against the Apolinaristes to Cesarius a Monk in the time of his second banishment, say of the sacramental bred in Christ's supper, that After the consecration, Liberatus est quidem ab appellation Paris, Dignus autem habitus est Dominici corporis appellation, etiā si Nature Paris in ipso permansit, that is to say ▪ The Sacrament After the consecration, was no more nam bred,
Of these it is euident that by the iudgementes of the elder fathers the sacramentes be named bread and wyne, not of that they were before the consecratiō,
Of these it is evident that by the Judgments of the elder Father's the Sacraments be nam bred and wine, not of that they were before the consecration,
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and in diuers tymes and ages a thousand yeares agone, that bread and wyne are a sacrament of Christes honorable body and bloud without any transubstantiation, that is transmutation, chaunge or alteration of their substaunces and natures.
and in diverse times and ages a thousand Years ago, that bred and wine Are a sacrament of Christ's honourable body and blood without any transubstantiation, that is transmutation, change or alteration of their substances and nature's.
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And Christ our maister confirmeth this to be a moste true doctrine affirming wt an othe, Amen dico vobis. &c. The wyne after the consecration to be the fruit of ye vine, not the fruit of Mary,
And christ our master confirmeth this to be a most true Doctrine affirming with an other, Amen dico vobis. etc. The wine After the consecration to be the fruit of the vine, not the fruit of Mary,
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or the fruite of Dauid, and so doeth Paul fiue times naming the other sensible part of this mystery, bread as Christ before hym named it Granum frumenti, a wheat corne, or the fruite of wheat.
or the fruit of David, and so doth Paul fiue times naming the other sensible part of this mystery, bred as christ before him nam it Granum frumenti, a wheat corn, or the fruit of wheat.
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For S. Ambrose in his boke whiche he writeth De ijs qui mitiantur mysterijs. Cap. 9. speaking of this sacrament sayth, Benedictione etiam ipsa natura mutatur, that after the consecration the nature of bread and wyne is chaunged.
For S. Ambrose in his book which he Writeth De ijs qui mitiantur mysterijs. Cap. 9. speaking of this sacrament say, Benediction etiam ipsa Nature mutatur, that After the consecration the nature of bred and wine is changed.
He telleth howe GOD chaunged the nature of Moises rod, turning it into a serpent, that he chaunged the nature of water diuersly, turning the riuers of Egipt into bloud, compassing the Israelites with y• read sead, as with a wall, causyng Iordā to run backward,
He Telleth how GOD changed the nature of Moses rod, turning it into a serpent, that he changed the nature of water diversely, turning the Rivers of Egypt into blood, compassing the Israelites with y• read seed, as with a wall, causing Jordan to run backward,
These examples saith the Papist S. Ambrose allegeth to proue that the nature of bread is turned, is chaunged and altered, Ergo it doth not remaine and continue.
These Examples Says the Papist S. Ambrose allegeth to prove that the nature of bred is turned, is changed and altered, Ergo it does not remain and continue.
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panis quem ego dabo, non est figura carnis, sed caro mea est, trāselemētatur enim panis. etc. that is, the bread, whiche I will giue, is not a figur of my flesh,
Paris Whom ego Dabo, non est figura carnis, sed Caro mea est, trāselemētatur enim Paris. etc that is, the bred, which I will give, is not a figure of my Flesh,
For before the consecration they do only norish the body, after the consecratiō they doe feede our soules with Christes swete flesh, with his comfortable bloud,
For before the consecration they do only nourish the body, After the consecration they do feed our Souls with Christ's sweet Flesh, with his comfortable blood,
In this signification Ambrose affirmeth the natures of bread and wine to be altred, & trāsformed in christs supper, meaning (I say) not their substāces & very essence, which is the proper acceptation of ye word (nature) but the natural propertie of them,
In this signification Ambrose Affirmeth the nature's of bred and wine to be altered, & transformed in Christ's supper, meaning (I say) not their substances & very essence, which is the proper acceptation of the word (nature) but the natural property of them,
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Iordā was a riuer stil, though he ran bakwards, & the stream of Marath was water stil notwtstanding his nature was chaunged, that is his naturall propertie, which was sowernes into swetnes.
Iordā was a river still, though he ran bakwards, & the stream of Marath was water still notwithstanding his nature was changed, that is his natural property, which was sowernes into sweetness.
& fier are said to be chaunged & altered, that is, their naturall properties. The worde (nature) can not be vnderstand otherwise in the forsaid exāples.
& fire Are said to be changed & altered, that is, their natural properties. The word (nature) can not be understand otherwise in the foresaid Examples.
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He alledgeth these two examples not to proue the transubstantiation, but to proue & stablish a lesse mutation in the sacrament by those greater mutations.
He allegeth these two Examples not to prove the transubstantiation, but to prove & establish a less mutation in the sacrament by those greater mutations.
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Therfore when Ambrose, & Ciprian, or any other of the old fathers doe saye, that the nature of bread & wyne is chaunged, they do not exclude their substaunces and very essence, which they teach to remaine after the consecratiō,
Therefore when Ambrose, & Cyprian, or any other of the old Father's do say, that the nature of bred & wine is changed, they do not exclude their substances and very essence, which they teach to remain After the consecration,
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but through Gods power and benediction sanctified & holy sacramentes, chering vs with the comfortable promyses, whiche God our father hath made vnto vs for the effusion of his sonnes bloud,
but through God's power and benediction sanctified & holy Sacraments, cheering us with the comfortable promises, which God our father hath made unto us for the effusion of his Sons blood,
As for Theophilact, he is not of authoritie to stablish any article, for he reproueth the Latyn church for beleuing the procession of the holy spirit,
As for Theophilact, he is not of Authority to establish any article, for he Reproveth the Latin Church for believing the procession of the holy Spirit,
In the tyme of Lanfranke & Gerengary, when the byshops of Rome toke vpon them first stoutly to maintain and to publysh the doctrine of transubstantiatiō, which before time was scarfly heard of.
In the time of Lanfranc & Gerengary, when the Bishops of Rome took upon them First stoutly to maintain and to publish the Doctrine of transubstantiation, which before time was scarfly herd of.
There remaineth yet one reason, with which they defend their transubstantiation, vnto which I thinke necessary to make an aunswer, forsomuch as it is commonly in al the mouthes, both of lay and ecclesiastical persons, which suppose Christes body to be eaten really & naturally.
There remains yet one reason, with which they defend their transubstantiation, unto which I think necessary to make an answer, forsomuch as it is commonly in all the mouths, both of lay and ecclesiastical Persons, which suppose Christ's body to be eaten really & naturally.
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They say if we doe not eate Christes flesh really, why doth S. Paul make such as receiue vnworthely giltie of the Lords body and bloud? Why doth he teach such to eat and drinke their own damnation, because they make no difference of the Lordes body.
They say if we do not eat Christ's Flesh really, why does S. Paul make such as receive unworthily guilty of the lords body and blood? Why does he teach such to eat and drink their own damnation, Because they make no difference of the lords body.
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but the only figure & Sacrament therof, and they do eate the sayd only sacrament and only figure to their iudgement and condemnation, as I haue proued.
but the only figure & Sacrament thereof, and they do eat the said only sacrament and only figure to their judgement and condemnation, as I have proved.
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or clippeth his coyne, cōmitteth an offence against the kinges owne persone, so they, which abuse the sacrament of Christes body and bloud, presuming to come to it as to common bread, not reconciling them to their brethren,
or clips his coin, Committeth an offence against the Kings own person, so they, which abuse the sacrament of Christ's body and blood, presuming to come to it as to Common bred, not reconciling them to their brothers,
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nor sanctifying them selues to god, such presumers and vnthankefull persons do offend against Christ himselfe, be giltie of his body and bloud, that is of hys death,
nor sanctifying them selves to god, such presumers and unthankful Persons do offend against christ himself, be guilty of his body and blood, that is of his death,
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To come to Gods holy sacrament vnreuerently, without the wedding garment, without any examination of thy lyfe past, without geuing thankes to God the father,
To come to God's holy sacrament unreverently, without the wedding garment, without any examination of thy life past, without giving thanks to God the father,
For as boeth Cyprian, and S. Austin and other elder fathers do teach, sacramēts haue the names of ye very thinges which they do represēt & signify wt certen similitudes.
For as both Cyprian, and S. Austin and other elder Father's do teach, Sacraments have the names of you very things which they do represent & signify with certain Similitudes.
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The aforsaid word of thapostle cannot be vnderstād otherwise, for he speaketh of vngodly mē, which do not eat christs body but the only figure to condemnation.
The aforesaid word of apostle cannot be understand otherwise, for he speaks of ungodly men, which do not eat Christ's body but the only figure to condemnation.
He vseth a like phrase in the beginning of the said chapter, where he saith that euery mā praying or prophecying with a couered head dishonesteth & shameth his head, yt is Christ, referring to Christ an offence done to mans head,
He uses a like phrase in the beginning of the said chapter, where he Says that every man praying or prophesying with a covered head dishonesteth & shameth his head, that is christ, referring to christ an offence done to men head,
After a like sort necligent and dome pastors, whiche doe contemne their flock, and neglect the honorable office of preaching, ar pronounced of ye prophet Ezechiel, giltie of their bloudes, which do perishe for lack of enstruction and teaching.
After a like sort negligent and dome Pastors, which do contemn their flock, and neglect the honourable office of preaching, Are pronounced of you Prophet Ezechiel, guilty of their bloods, which do perish for lack of instruction and teaching.
and neglygence, & not through any naturall, any corporall or real eating of his flesh. S. Ambrose declareth expounding Paules aforesaide wordes as it foloweth:
and negligence, & not through any natural, any corporal or real eating of his Flesh. S. Ambrose Declareth expounding Paul's aforesaid words as it Followeth:
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Dabūt poenas mortis domini, quia pro illis occisus est qui eius beneficium irritum ducunt, they shalbe promysed for Christes death (saith this holy father) because he was slaine for them,
Dabunt poenas mortis domini, quia Pro illis Occisus est qui eius beneficium irritum ducunt, they shall promised for Christ's death (Says this holy father) Because he was slain for them,
And to impresse thesame depely into the hartes of al men & womē, they haue with holden from the laytie many yeares Christes cup for feare as they say of sheading his bloud, of which I will speake a few wordes in your gentil eares,
And to Impress The same deeply into the hearts of all men & women, they have with held from the laity many Years Christ's cup for Fear as they say of shedding his blood, of which I will speak a few words in your gentle ears,
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Christ our maister commaundeth all men, and women to drinke of his cup, which commaundemēt the Apostles obserued as long as they liued, making no prouise, nor tradition to the contrary.
christ our master commandeth all men, and women to drink of his cup, which Commandment the Apostles observed as long as they lived, making no prouise, nor tradition to the contrary.
For how with such handes (saith Ambrose vnto Theodosius the Emperour) wilt thou take the Lords holy body? How darest thou drinke of ye cup of his precious bloud? These wordes proue that the tēporaltie in this holy fathers time receiued the sacramēt in both kindes, & that in their hādes.
For how with such hands (Says Ambrose unto Theodosius the Emperor) wilt thou take the lords holy body? How Darest thou drink of you cup of his precious blood? These words prove that the temporalty in this holy Father's time received the sacrament in both Kinds, & that in their hands.
And Gregory surnamed the great after whose tyme syncere doctrine began to decaie, witnesseth that this custome was kepte in the Romain churche in his daies saying:
And Gregory surnamed the great After whose time sincere Doctrine began to decay, Witnesseth that this custom was kept in the Roman Church in his days saying:
Yea fiue hundred yeares after his death Gelasius bishop of Rome. 1118 yeares after Christ made a decree for the confirmation of this custome, because then some presumed to take vnder one kynd.
Yea fiue hundred Years After his death Gelasius bishop of Rome. 1118 Years After christ made a Decree for the confirmation of this custom, Because then Some presumed to take under one kind.
Nether can it be proued that the laytie were restrained from the Cup of Christ before the rayne of Friderike the first surnamed Barbarossa, to whiche restraint notwithstandyng the Orientall churche wold neuer consent, but vse kyndes alwayes.
Neither can it be proved that the laity were restrained from the Cup of christ before the rain of Frederick the First surnamed Barbarossa, to which restraint notwithstanding the Oriental Church would never consent, but use Kinds always.
Yet the Papistes would make it a tradition of the Apostles, where as in very dede to cause men to haue an honorable opinion of priuate masses and of their transubstantiation, they them selues of late dayes haue taken on them to forbyd that, whyche Christ commaunded, that whiche the Apostles folowed, that whiche the vniuersall churche obserued from tyme to tyme, as is declared.
Yet the Papists would make it a tradition of the Apostles, where as in very deed to cause men to have an honourable opinion of private masses and of their transubstantiation, they them selves of late days have taken on them to forbid that, which christ commanded, that which the Apostles followed, that which the universal Church observed from time to time, as is declared.
Dyd not Christ who fortold many thynges to hys Disciples, who is the wysdome of God the father, forsee these peryls and daungers? If he dyd forsee them, why dyd not he make a restraint? Or at the least commaunde a restraynt to be made afterward?
Did not christ who foretold many things to his Disciples, who is the Wisdom of God the father, foresee these perils and dangers? If he did foresee them, why did not he make a restraint? Or At the least command a restraint to be made afterwards?
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They say, that Christ at the toune of Emaus distributed but bread only to a couple of his disciples, it is not mencioned that suche as embraced the felowship of the Apostles receiued any wine, the text saith that thei cōtinued in breaking of bread.
They say, that christ At the town of Emaus distributed but bred only to a couple of his Disciples, it is not mentioned that such as embraced the fellowship of the Apostles received any wine, the text Says that they continued in breaking of bred.
Christ did not consecrate the sacrament to his disciples at the town Emaus, but by his mighty power wrought a miracle in the diuision of the bread so Nycholaus Lyranus, wryting vpon the sayde text, doth vnderstande it, witnessing that Christ brake the bread so euen,
christ did not consecrate the sacrament to his Disciples At the town Emaus, but by his mighty power wrought a miracle in the division of the bred so Nycholaus Lyranus, writing upon the said text, does understand it, witnessing that christ brake the bred so even,
Againe we read that Christ went into ye house of one of ye chief Phariseis, Manducare panē sabbato, to eat bread on the sabboth day, that is to dine or sup with him, as all writers take it.
Again we read that christ went into you house of one of you chief Pharisees, Manducare panē Sabbath, to eat bred on the Sabbath day, that is to dine or sup with him, as all writers take it.
The Prophet Esay saith to euery one of vs, Frange esurienti panem tuum, break thy bread to the hūgry, exhorting vs by an Hebrue phrase vnder ye name of bread to minister all bodely fode, all necessary sustenaunce to the poore.
The Prophet Isaiah Says to every one of us, French esurienti Bread tuum, break thy bred to the hungry, exhorting us by an Hebrew phrase under you name of bred to minister all bodily food, all necessary sustenance to the poor.
Erasmus in his annotatiōs doubteth whether the bread which Luke saith was broken among the christians of the primatiue churche, were common bread or sacramentall, and sanctified.
Erasmus in his annotations doubteth whither the bred which Lycia Says was broken among the Christians of the primitive Church, were Common bred or sacramental, and sanctified.
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Yea though Luke both cap, 24. and Act. 2. doe speake of the sacrament, yet forsomuche as all victualles are comprehended vnder the word (bread) who is able to say, that the sanctified no wyne.
Yea though Lycia both cap, 24. and Act. 2. doe speak of the sacrament, yet forsomuch as all victuals Are comprehended under the word (bred) who is able to say, that the sanctified no wine.
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It foloweth in the te•• that Christ, and his disciples, When they had geuen prayses, or as some do rede had song an Hymne, they went out into mount Oliuet.
It Followeth in the te•• that christ, and his Disciples, When they had given praises, or as Some do rede had song an Hymn, they went out into mount Olivet.
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for the remission of his syns, through the dishonour & death of his honorable son. To this end & purpose this mistery was chifly, & principally ordeyned, yt so noble,
for the remission of his Sins, through the dishonour & death of his honourable son. To this end & purpose this mystery was chifly, & principally ordained, that so noble,
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but though god do not here esteme ye voice but ye hart, yet both song & instrumēts be laudable & approued ceremonies in Gods church as I wold proue,
but though god do not Here esteem you voice but you heart, yet both song & Instruments be laudable & approved ceremonies in God's Church as I would prove,
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Iudas after that he had bene longe in the blessed felowship of the Apostles, for betrayng the giltles for a brybe, and through the detestable vice of couetousnes, hong himselfe,
Iudas After that he had be long in the blessed fellowship of the Apostles, for betrayng the guiltless for a bribe, and through the detestable vice of covetousness, hung himself,
Ananias and Saphira his wyfe, for practising the said detestable vice of couetousnes after breaking of bread in the primatiue church, were stroken with sodain death.
Ananias and Sapphira his wife, for practising the said detestable vice of covetousness After breaking of bred in the primitive Church, were stroken with sudden death.
For Christ and his Apostles frō geuing of thankes, go straght ways to mount Oliuet, which place as Iohn the Euangelist saith, Iudas who betrayed him knew very well:
For christ and his Apostles from giving of thanks, go straight ways to mount Olivet, which place as John the Evangelist Says, Iudas who betrayed him knew very well:
If he had gone to an vnknowen place, seing his time was at hand, many would haue thought, that he had suffered death for our redemption agaynst his wyll.
If he had gone to an unknown place, sing his time was At hand, many would have Thought, that he had suffered death for our redemption against his will.
To auoyde this suspicion and to teache vs that he died of his own voluntary wil and goodnes without compulsion, Et secundum propositum. &c. That is according to the purpose of his father to the prayse of the glory of his grace, he resorted to his accustomed place, whiche his betraier knew.
To avoid this suspicion and to teach us that he died of his own voluntary will and Goodness without compulsion, Et secundum propositum. etc. That is according to the purpose of his father to the praise of the glory of his grace, he resorted to his accustomed place, which his betrayer knew.
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Let vs learne therfore of Christ, who prayed not for hym selfe, but for our example to resort after the Communion not to the tauerne or ale house, not to a bowlyng ally,
Let us Learn Therefore of christ, who prayed not for him self, but for our Exampl to resort After the Communion not to the tavern or ale house, not to a bowling alley,
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We must dispise worldly thynges and become Egles, that is, we must flie vp into Mount Oliuete, we must lyft our myndes vp into heauen, where Christes body is, at his fathers righthand.
We must despise worldly things and become Eagles, that is, we must fly up into Mount Olivete, we must lift our minds up into heaven, where Christ's body is, At his Father's Right hand.
For it is wrytten, Vbi cadauer, ibiaquilae, where the carcas is, thether the Egles resort. Christ our maister, nameth his own body a carcas, because of his death and passion,
For it is written, Vbi Cadaver, ibiaquilae, where the carcase is, thither the Eagles resort. christ our master, names his own body a carcase, Because of his death and passion,
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Heare our prayers and supplications, and so til our hartes with the sede of thy holy worde, that we may be of their felowshyp, whiche are fed with thy sonnes body, the fode of lyfe,
Hear our Prayers and supplications, and so till our hearts with the seed of thy holy word, that we may be of their fellowship, which Are fed with thy Sons body, the food of life,
& not of the numbre of the vngodly, which do eate the only figure and Sacrament therof, to the condemnation of their presumption, contempt, and vnthankefulnes.
& not of the numbered of the ungodly, which do eat the only figure and Sacrament thereof, to the condemnation of their presumption, contempt, and unthankfulness.
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Stablyshe the heartes of thy people with the knowledge of the scriptures, & with the doctrine of the elder fathers of thy holy churche against suche as ignonorauntly and falsly, teache, that thy sonnes flesh, whiche is the bread of lyfe and rightuousnes, is reciued vnworthely and vnto condemnation of vngodly men.
Stablish the hearts of thy people with the knowledge of the Scriptures, & with the Doctrine of the elder Father's of thy holy Church against such as ignonorauntly and falsely, teach, that thy Sons Flesh, which is the bred of life and righteousness, is received unworthily and unto condemnation of ungodly men.
Confirme and enstruct them with thy sonnes commaundement, with the ensample and vse of the primatiue and Oriental church, against the pestiferous doctrine of those, whiche to maynteyne supersticion, deny the cup of thy newe testament, to the temporall and laytie.
Confirm and enstruct them with thy Sons Commandment, with the ensample and use of the primitive and Oriental Church, against the pestiferous Doctrine of those, which to maintain Superstition, deny the cup of thy new Testament, to the temporal and laity.
for the remission of our sinnes, and for all thy benefittes bestowed vpon vs for the dignitie and worthines of Christ, who with thee and the holy spirit, liueth and reigneth one God, world without ende. Amen. FINIS.
for the remission of our Sins, and for all thy benefits bestowed upon us for the dignity and worthiness of christ, who with thee and the holy Spirit, lives and Reigneth one God, world without end. Amen. FINIS.
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