An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.
I CAN NOT SAY HOW moch mirth and yoie is in my hart whan I see in this our age, that there is kindeled in the mindes of many the holy desire to vnderstand gods things, that is to say the inestimable,
I CAN NOT SAY HOW much mirth and yoie is in my heart when I see in this our age, that there is kindled in the minds of many the holy desire to understand God's things, that is to say the inestimable,
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Neuertheles the lord doth not geue this desire to know Christ to all men, but to his own, that is to say, to the elect only, the which he hath before the beginning of the world forepointed, that thei shuld be to his praise and glory.
Nevertheless the lord does not give this desire to know christ to all men, but to his own, that is to say, to the elect only, the which he hath before the beginning of the world forepointed, that they should be to his praise and glory.
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Of the other side not with standing, I can not but be sory, seing in thes same times whan the gospell that hath bene hidden so many worlds past, is by the goodnes of god lately come furth to light, that there shuld be so mani and so diuers opinions of thes things that god hath Instituted to kepe agrement,
Of the other side not with standing, I can not but be sorry, sing in these same times when the gospel that hath be hidden so many world's past, is by the Goodness of god lately come forth to Light, that there should be so mani and so diverse opinions of these things that god hath Instituted to keep agreement,
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and peace among the faithful, that is to say, of the sacraments of the church, in such sort as Sathan the enemy goth abowt with the self same instruments of peace and vnitie, to make warr against Christ, setting dissension, making schismes,
and peace among the faithful, that is to say, of the Sacraments of the Church, in such sort as Sathan the enemy Goes about with the self same Instruments of peace and unity, to make war against christ, setting dissension, making schisms,
but we shuld come to gods word, the which onlie can not deceiue, and that we shuld indeuor our selues with all diligens and care, to vnderstand it,
but we should come to God's word, the which only can not deceive, and that we should endeavour our selves with all Diligens and care, to understand it,
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and that we our selues shuld looke in the scripture, whether it be so or 〈 ◊ 〉 as we may reade of thos that hard Paul preac•• • … n the citie of Berrhoe in Macedony.
and that we our selves should look in the scripture, whither it be so or 〈 ◊ 〉 as we may read of those that hard Paul preac•• • … n the City of Berhoe in Macedonia.
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Now to return to the purpose of the striffe, that is of the sacraments, Some say that in the sacramēt of the body and blood of Christ, that is to say, in the breade and wyne consecrated in remembrans of his death, is conteined his very body and his very blood,
Now to return to the purpose of the striffe, that is of the Sacraments, some say that in the sacrament of the body and blood of christ, that is to say, in the bread and wine consecrated in remembrans of his death, is contained his very body and his very blood,
But be it as it will, allthough some haue cōmitted a great fawt in this thing, striuing euer bitterly against the contrary opinion, wherby thei haue shewed them selues to be men,
But be it as it will, although Some have committed a great fawt in this thing, striving ever bitterly against the contrary opinion, whereby they have showed them selves to be men,
And because the thing is of so great waight, that it deserueth to be handled with all diligens, to thentent that all men may the more easily vnderstand it, we by order and by parts will consider it.
And Because the thing is of so great weight, that it deserves to be handled with all Diligens, to thentent that all men may the more Easily understand it, we by order and by parts will Consider it.
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In the fift and last, we will serch owt, from whens the error, of the fals Imaginacions, in the matter of that sacrament, is proceded, let vs than in the name of our lord begin.
In the fift and last, we will search out, from whence the error, of the falls Imaginations, in the matter of that sacrament, is proceeded, let us than in the name of our lord begin.
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We must vnderstand that the cause of the differens in this matter, that is to say, that some say that Christ is really and bodyly in the sacrament of the bread and the wyne,
We must understand that the cause of the differens in this matter, that is to say, that Some say that christ is really and bodily in the sacrament of the bred and the wine,
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and some other say the contrary, that is to say, that he is not there, is the euel vnderstanding of Christes own wordes the which he spake whā he instituted the same sacrament.
and Some other say the contrary, that is to say, that he is not there, is the evil understanding of Christ's own words the which he spoke when he instituted the same sacrament.
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Whan Christ dyd institute this sacrament, he toke first the breade, and called it his body, saing this is my body ▪ After he toke the wine ād called it his bloode.
When christ did institute this sacrament, he took First the bread, and called it his body, saying this is my body ▪ After he took the wine and called it his blood.
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They of the first opinyō say, that seing the wordes be christes in dede they cā not be fals, seing he hath playnely sayd, this is my body, shewing the breade,
They of the First opinion say, that sing the words be Christ's in deed they can not be falls, sing he hath plainly said, this is my body, showing the bread,
as there remayneth nothing of the bread ād the wyne but the withcommes, or accydētes, that is to say the whytenes of the breade, the rowndnes, the tast, the sauor.
as there remaineth nothing of the bred and the wine but the withcommes, or accydentes, that is to say the whytenes of the bread, the rowndnes, the taste, the savour.
Certen other of the first opinion too, the which holdeth that Christ is realli, and bodily in the Sacrament, doo saie, that not witstanding that Christes body is, wholly in the breade,
Certain other of the First opinion too, the which holds that christ is realli, and bodily in the Sacrament, do say, that not withstanding that Christ's body is, wholly in the bread,
and is in all places of the world, where the sacrament is, In France, in Spayne, in England, in Almainy, in Flanders, in Italy, in the east, in the west, in this, in that citie, In this in that church, on this, on that Altare, In this, in that tabernale, as thei say.
and is in all places of the world, where the sacrament is, In France, in Spain, in England, in Germany, in Flanders, in Italy, in the east, in the west, in this, in that City, In this in that Church, on this, on that Altar, In this, in that tabernale, as they say.
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But it is behouefull for them that put, or will haue the changing of the substances, of the bread and the wine, that is to say, that their transsubstantion, to put besides thes.iij. miracles, others also,
But it is behoveful for them that put, or will have the changing of the substances, of the bred and the wine, that is to say, that their transsubstantion, to put beside these iij Miracles, Others also,
Thei bring furth in dede other reasōs, but thei all doo litle auaile, as that same, that if Christ were not in the sacrament, it shuld not haue bene so gret a fawt, to him that had receiued it vnworthely,
They bring forth in deed other Reasons, but they all do little avail, as that same, that if christ were not in the sacrament, it should not have be so great a fawt, to him that had received it unworthily,
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as Paul saith, that is to say, who euer eateth that breade, and drinketh that wine unworthyle, he eateth and drinketh Iudgement, that is to say, cōdemnation.
as Paul Says, that is to say, who ever Eateth that bread, and Drinketh that wine unworthyle, he Eateth and Drinketh Judgement, that is to say, condemnation.
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The other opinion, and mind abowt this matter is, that Christes body, and blood, be really in heauen, where he sitteth on the right hand of god the father,
The other opinion, and mind about this matter is, that Christ's body, and blood, be really in heaven, where he Sitteth on the right hand of god the father,
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and awncient teachers, the which haue not said, as any one of the for said opinions saith, that is to say, that Christes body and blood, be inclosed in that breade,
and awncient Teachers, the which have not said, as any one of thee for said opinions Says, that is to say, that Christ's body and blood, be enclosed in that bread,
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nor wine, but only the withcommes, of thone and thother, but haue sayd, that the breade and the wine remaine ād be signes, of the body ād of the bloode,
nor wine, but only the withcommes, of thone and tother, but have said, that the bread and the wine remain and be Signs, of the body and of the blood,
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First this opinion saith, that the definicion of the sacrament, must nedes shewe, and make Plaine to vs, that the matter standeth thus, that is to say, that the breade,
First this opinion Says, that the definition of the sacrament, must needs show, and make Plain to us, that the matter Stands thus, that is to say, that the bread,
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For the definicion of a sacrament receiued of all men (and is sent Augustines a catholike doctor) is this, that is to say, that a sacrament is a signe of a holy " thing.
For the definition of a sacrament received of all men (and is sent Augustine's a catholic Doctor) is this, that is to say, that a sacrament is a Signen of a holy " thing.
or present in the same signes, as by experiens we may see in many sortes of signes, that it is not nedefull that the thing signified, shuld be either present, or inclosed in the signe.
or present in the same Signs, as by experiens we may see in many sorts of Signs, that it is not needful that the thing signified, should be either present, or enclosed in the Signen.
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The Emperours Image is a signe of the Emperor, And because it is no nother but a signe, we will neuer say that the Emperor him self, is in that Image,
The emperors Image is a Signen of the Emperor, And Because it is no neither but a Signen, we will never say that the Emperor him self, is in that Image,
So will we say of the breade, and of the wyne, that Christ hath Instituted them to thentent, that thei might be representers of his body and blood, to thentent, that whan we see them,
So will we say of the bread, and of the wine, that christ hath Instituted them to thentent, that they might be representers of his body and blood, to thentent, that when we see them,
and vse them for a sacrament, as he hath ordeined, we shuld remember that Christ hath geuen them, that is to say, his body and blood, for our ransoming.
and use them for a sacrament, as he hath ordained, we should Remember that christ hath given them, that is to say, his body and blood, for our ransoming.
but only doth signifie it, Therfor the breade and the wyne be not changed in to Christes body and blood nor they be not inclosed in them, that is to say in the bread and the wyne,
but only does signify it, Therefore the bread and the wine be not changed in to Christ's body and blood nor they be not enclosed in them, that is to say in the bred and the wine,
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And though we say that the bread eād the wyne, be no nother but signes, we meane not to denye the effects, that the spyrite of god (of the which the same sacraments be the mynistery) doth worke in the beleuers that receiue them.
And though we say that the bred eand the wine, be no neither but Signs, we mean not to deny the effects, that the Spirit of god (of the which the same Sacraments be the mynistery) does work in the believers that receive them.
For by meanes of the sacraments, the trewe beleuers be as it were, by certen signes and seales of god confirmed in his promises and be assuered of gods grace,
For by means of the Sacraments, the true believers be as it were, by certain Signs and Seals of god confirmed in his promises and be assured of God's grace,
for so moch as that to work thes effectis, which we say, that the sacraments by the verteu of the holy gost doo work, it suffiseth that they be signes appoynted by god to that end.
for so much as that to work these effectis, which we say, that the Sacraments by the verteu of the holy ghost do work, it Suffices that they be Signs appointed by god to that end.
Further, this sacrament was instituted by Christ in remembrans as the wordes them selues of the same insttucion, doo witnes, saing, Doo this in mi rememberans.
Further, this sacrament was instituted by christ in remembrans as the words them selves of the same insttucion, do witness, saying, Do this in mi rememberans.
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83. Omelye, the which sayth that therfor they were instituted, that by them, as by certē seeable signes, our mynd shuld be styrred vp to the spyrituall,
83. Homily, the which say that Therefore they were instituted, that by them, as by certain seeable Signs, our mind should be stirred up to the spiritual,
And therfor saint Augustne calleth the sacraments, seeable wordes, so that if we were vnbodied, it neded not to institute them. The reason standeth in this.
And Therefore saint Augustine calls the Sacraments, seeable words, so that if we were unbodied, it needed not to institute them. The reason Stands in this.
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The sacraments were instituted in remēbrans of Christes body and blood geuen for vs. That which seruith for remembrāce as an owtward signe, ought to be seeable.
The Sacraments were instituted in remembrans of Christ's body and blood given for us That which seruith for remembrance as an outward Signen, ought to be seeable.
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And it is enough that the seeable signes, shuld be there, that is to say, the bread and the wine, which may work that is to say, which may bring to remembrances the body and blood, the which thing Christes bodily presens in the sacramēt could not doo.
And it is enough that the seeable Signs, should be there, that is to say, the bred and the wine, which may work that is to say, which may bring to remembrances the body and blood, the which thing Christ's bodily Presents in the sacrament could not do.
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and blood, we must say, that either this is by a comen, and generall right of a sacrament, the which shuld belong not only to this but also to all the other sacraments, orels by a particular and speciall right, of this sacrament only.
and blood, we must say, that either this is by a come, and general right of a sacrament, the which should belong not only to this but also to all the other Sacraments, Earls by a particular and special right, of this sacrament only.
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But first we can not say that it is by a comon, and generall right of a sacramēt, that is to say, that if a thing be a sacrament, it shuld be necessary, that the thing signified by the same sacramēt, shuld there be present,
But First we can not say that it is by a Common, and general right of a sacrament, that is to say, that if a thing be a sacrament, it should be necessary, that the thing signified by the same sacrament, should there be present,
If thei wold speake of the old sacraments and of the sacramētes of the hebrewes that is to sai, of the circumcision, of paschal lamb, of the rock, owt of which issewed the water in the desert,
If they would speak of the old Sacraments and of the Sacraments of the hebrews that is to sai, of the circumcision, of paschal lamb, of the rock, out of which issued the water in the desert,
and of the manna, the which things were sacraments to that people, because thei were to thē signes of holy things, no one of thes dyd euer change the substance for to be a sacrament.
and of the manna, the which things were Sacraments to that people, Because they were to them Signs of holy things, no one of these did ever change the substance for to be a sacrament.
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The other likewise which be by the scoole men, and newe doctors cownted for sacraments, that is to say, Creame, Oile, which thei call holy, Penans, Orders and matrimony, the which in deede be no sacraments,
The other likewise which be by the School men, and new Doctors cownted for Sacraments, that is to say, Cream, Oil, which they call holy, Penans, Order and matrimony, the which in deed be no Sacraments,
nor that there shuld be made such maner of change, For so moch as that the particular right of this sacramēt is, cheeflie that it shuld be a signe, sondred from the other sacramēts, that is to say, that it shuld be bread, and wine in substance, which be things diuers from the other sacraments.
nor that there should be made such manner of change, For so much as that the particular right of this sacrament is, chiefly that it should be a Signen, sundered from the other Sacraments, that is to say, that it should be bred, and wine in substance, which be things diverse from the other Sacraments.
And further, that it shuld haue a particular, and diuers significacion, from the other, that is to say, that it is instituted to bring particularly to our rememberans, Christes passion,
And further, that it should have a particular, and diverse signification, from the other, that is to say, that it is instituted to bring particularly to our rememberans, Christ's passion,
For the breade and wine remayne in their substances as thei were first, and may (withowt that that Christ shuld be present in the sacrament) work thes effects, that is to say, bring to our rememberans,
For the bread and wine remain in their substances as they were First, and may (without that that christ should be present in the sacrament) work these effects, that is to say, bring to our rememberans,
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Yea, I say, that seing the sacraments were instituted to thentent that thei shuld be trewe signes, of holy things, their substance must nedes remayne, as it was first.
Yea, I say, that sing the Sacraments were instituted to thentent that they should be true Signs, of holy things, their substance must needs remain, as it was First.
ād wasshed frō their sinnes, but if the Water of baptisme shuld not remaine, water, but shuld chāge the substance, it shuld not haue such agreement.
and washed from their Sins, but if the Water of Baptism should not remain, water, but should change the substance, it should not have such agreement.
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And here it may be seene, that thei of this opinion, destroie the sacraments, making them not to be trewe but vaine signes taking from them the growndwork of their trewe meaning. A nother reason is this.
And Here it may be seen, that they of this opinion, destroy the Sacraments, making them not to be true but vain Signs taking from them the growndwork of their true meaning. A neither reason is this.
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If Christ were bodilie in the sacrament it should be nothinge profitable, forsomuch as, that the onelie spirituall eatinge of Christ, is that, that is profitable,
If christ were bodily in the sacrament it should be nothing profitable, forsomuch as, that the only spiritual eating of christ, is that, that is profitable,
ād his bloude drinke, ād that it was behouefull for the hauinge of life, to eat his flesh and to drinke, his blode, They thought (I say) that he ment to speake of the bodily eatinge,
and his blood drink, and that it was behoveful for the having of life, to eat his Flesh and to drink, his blood, They Thought (I say) that he meant to speak of the bodily eating,
And Augustine ī the exposiciō of the said words saith Crede et māducasti, that is to sai beleue and thou hast eaten, geuinge to vnderstād, that Christs intent was,
And Augustine in the exposition of the said words Says Crede et māducasti, that is to sai believe and thou hast eaten, giving to understand, that Christ intent was,
And the text it self geueth vs to vnderstand, that this is trewe, the which saith first, that the fathers will is, that euery one that beleueth in Christ should haue lyfe euerlafting.
And the text it self Giveth us to understand, that this is true, the which Says First, that the Father's will is, that every one that Believeth in christ should have life euerlafting.
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I am the bread of lyfe And a litle after, he saith, if you shall not eat the flesh of the sonne of man and drink his blood, you shall not haue lyfe in you.
I am the bred of life And a little After, he Says, if you shall not eat the Flesh of the son of man and drink his blood, you shall not have life in you.
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or ells that thei were suche as might be separated, the one from the other, that is to say, that the one might be trew without the other, we must needs say, that a man might be saued, and haue the lyfe euerlasting, without the eating of Christs flesh,
or Else that they were such as might be separated, the one from the other, that is to say, that the one might be true without the other, we must needs say, that a man might be saved, and have the life everlasting, without the eating of Christ Flesh,
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and drinking his blood, the which is against Christs expresse wordes, who saieth that he can not haue lyfe that eateth not his flesh and drinketh not his blood.
and drinking his blood, the which is against Christ express words, who Saith that he can not have life that Eateth not his Flesh and Drinketh not his blood.
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and drinkinge, should be without the beleuing, a man then shall haue life euerlastinge without beleuing in Christ, the which likewise is against Christs expresse words, who will that he that bebeleueth should be saued ād he that beleueth not should be damned.
and drinking, should be without the believing, a man then shall have life everlasting without believing in christ, the which likewise is against Christ express words, who will that he that bebeleueth should be saved and he that Believeth not should be damned.
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It followeth, of necessitie, that to eate Christs flesh and to drink his blood, and to beleue in him should be one self thinge or els yf they should not be the same, at the least that they could not by any meanes be separated, that is to saie, the one to be without the other.
It follows, of necessity, that to eat Christ Flesh and to drink his blood, and to believe in him should be one self thing or Else if they should not be the same, At the least that they could not by any means be separated, that is to say, the one to be without the other.
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I haue made this longe discourse to make men vnderstand that these words of Christ of the eating of his flesh and drinking his blood, be not to be vnderstand of the bodyly eatinge,
I have made this long discourse to make men understand that these words of christ of the eating of his Flesh and drinking his blood, be not to be understand of the bodily eating,
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but of the onely spirituall eatinge, and drinkinge, and thei that alledge them of the body or els of the sacramentall eating or drinking, do alledge them out of the purpose.
but of the only spiritual eating, and drinking, and they that allege them of the body or Else of the sacramental eating or drinking, do allege them out of the purpose.
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because that the fleshly eating after what so euersorte it should be done, doth nothing proffit to the witnessing of Christ, seing the spiritual eatinge onely, is that which geueth life.
Because that the fleshly eating After what so euersorte it should be done, does nothing profit to the witnessing of christ, sing the spiritual eating only, is that which Giveth life.
whan it was eaten, as they did vnderstand it, to whome Christ spake, that is to saie, the Capernaits, the which thought that he did meane to saie, that they should eat his flesh as the flesh of the shambells is eaten,
when it was eaten, as they did understand it, to whom christ spoke, that is to say, the Capernaits, the which Thought that he did mean to say, that they should eat his Flesh as the Flesh of the shambells is eaten,
This answer is nothinge, for whan Christ said, that the flesh helpeth nothinge, but the spirite is that which geueth life, he ment that the only spirituall eating the which is done with the harte and with the minde thorow belefe was that which helped,
This answer is nothing, for when christ said, that the Flesh Helpeth nothing, but the Spirit is that which Giveth life, he meant that the only spiritual eating thee which is done with the heart and with the mind thorough belief was that which helped,
whether it were by parts or whole as they of the first opinion beleue, the which will, that Christ great and thick as he was vpon the wood of the crosse, shuld be wholy in the sacrament, that is to say, in that litle host, as they call it.
whither it were by parts or Whole as they of the First opinion believe, the which will, that christ great and thick as he was upon the wood of the cross, should be wholly in the sacrament, that is to say, in that little host, as they call it.
and not the bodely, some man might saye to what purpose then did Christ institute the sacramentall eatinge and drinkinge, the which is not spirituall, but bodelye &c. To this I answer, that the sacramēt was therfore īstituted by Christ because that although the eatinge and drinkīge of it, be not spirituall but bodely,
and not the bodily, Some man might say to what purpose then did christ institute the sacramental eating and drinking, the which is not spiritual, but bodily etc. To this I answer, that the sacrament was Therefore instituted by christ Because that although the eating and drinking of it, be not spiritual but bodily,
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yet not with standing it serueth, and is profitable, to the spirituall eating and drinking, the whiche is by faith for so much as the sacrament doth confirme vs in faith,
yet not with standing it serveth, and is profitable, to the spiritual eating and drinking, the which is by faith for so much as the sacrament does confirm us in faith,
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and ministerie, the same spirite worketh in vs, And it is not necessarye that Christ should be bodelye in the sacramēt to serue for the eating and drinkinge spiritually,
and Ministry, the same Spirit works in us, And it is not necessary that christ should be bodily in the sacrament to serve for the eating and drinking spiritually,
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And whan I say that the spirituall eating, and drinkinge onelye, is proffitable, and not the bodelie, I meane of the bodely eating, of the same trew bodye,
And when I say that the spiritual eating, and drinking only, is profitable, and not the bodily, I mean of the bodily eating, of the same true body,
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Another reason is this, and it is particularlie against the opinion of transsubstanciation, that is to saye of them that would that the bread and the wine shuld be chaunged into Iesu Christes bodye ād blode,
another reason is this, and it is particularly against the opinion of transsubstanciation, that is to say of them that would that the bred and the wine should be changed into Iesu Christ's body and blood,
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ād that there shuld remaine no more of the bread and the wine, but the withcommes, that is to saye, the white coloure of the bread, the coloure of the wine, the taste of the one and the other, the roundnes or other forme of the same bread,
and that there should remain no more of the bred and the wine, but the withcommes, that is to say, the white colour of the bred, the colour of the wine, the taste of the one and the other, the roundness or other Form of the same bred,
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This opinion cannot stand with those effectes, that we may manifestlie see, and that experience it self doth shew vs. First the sacrament is hable to norishe bodelie, wherfore if there were one that should eat, a quantitie of hostes and wine consecrated, they wold norishe as other bread and wine not consecrated.
This opinion cannot stand with those effects, that we may manifestly see, and that experience it self does show us First the sacrament is able to nourish bodily, Wherefore if there were one that should eat, a quantity of hosts and wine consecrated, they would nourish as other bred and wine not consecrated.
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and the wine into Christs body and blood, the onely withcommes of the bread and the wine remayning? How can the withcommes norish without the substance? What is to norishe but that the substance of the meat and drink, is turned into his substance that eateth and drinketh it? Seurly the withcommes without substance cannot norishe because that norishing meaneth chaūging of the substāce of the meat, into the substāce of the thinge norished, we cānot now say that the substāce of Christs bodie ād blood should be that which should norishe,
and the wine into Christ body and blood, the only withcommes of the bred and the wine remaining? How can the withcommes nourish without the substance? What is to nourish but that the substance of the meat and drink, is turned into his substance that Eateth and Drinketh it? Surely the withcommes without substance cannot nourish Because that nourishing means changing of the substance of the meat, into the substance of the thing nourished, we cannot now say that the substance of Christ body and blood should be that which should nourish,
Innocentius the thirde, in his booke of the office of the masse saith that euen as the substance of the bread is miraculously turned into the substance of Christs body the withcommes only of the bread and the wine remaininge,
Innocentius the Third, in his book of the office of the mass Says that even as the substance of the bred is miraculously turned into the substance of Christ body the withcommes only of the bred and the wine remaining,
yet not with stādīge, for as muche as god hath disposed, ād ordened, that after the bodie of the creature be fashioned in his mothers wōbe, the reasonable soule is put into the same creatures bodie,
yet not with standing, for as much as god hath disposed, and ordened, that After the body of the creature be fashioned in his mother's womb, the reasonable soul is put into the same creatures body,
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Euen so seinge that god hath ordeined, that the withcōmes shuld be grownded in the substance as soone as the withcommes of the bread and the wine, be corrupted immediatly, by the natural order that he hath geuē to things doth creat the matter,
Eve so sing that god hath ordained, that the withcommes should be grounded in the substance as soon as the withcommes of the bred and the wine, be corrupted immediately, by the natural order that he hath given to things does create the matter,
as though they were substances, so he geueth them the nature of the substāces of the bread and wine, that is to say, that the wormes may be engēdered of the withcommes and so we must say that by miracle, substances may be engendered of things whiche be no substances,
as though they were substances, so he Giveth them the nature of the substances of the bred and wine, that is to say, that the worms may be engendered of the withcommes and so we must say that by miracle, substances may be engendered of things which be not substances,
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But what dreames? what imaginacions? (and let them pardō me) what mōsters be these? who maketh thē fuer that it is so? as for example, frō whence gathereth Innocentius that the substance of the bread should miraculously returne? And Egidius Romanus that god should creat new matter,
But what dreams? what Imaginations? (and let them pardon me) what monsters be these? who makes them fuer that it is so? as for Exampl, from whence gathereth Innocentius that the substance of the bred should miraculously return? And Giles Romanus that god should create new matter,
and should, put it vnder the withcōmes newly brought in, and vnder the shape of a thinge newly engēdred? And those other, that a norishinge matter should be engendered in the stomake? And finally the last of all, that by gods might, a substance should be engendered of the withcommes? If in a matter of our faith, we wil after this sorte dallie ād gesse at a vēture without the holy scripture, we may thēn settforth and affirme al that we list,
and should, put it under the withcommes newly brought in, and under the shape of a thing newly engendered? And those other, that a nourishing matter should be engendered in the stomach? And finally the last of all, that by God's might, a substance should be engendered of the withcommes? If in a matter of our faith, we will After this sort dally and guess At a venture without the holy scripture, we may then settforth and affirm all that we list,
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but the substances of the bread and wine remaine, for if they should not remaine these euident and open effectes could not be wrought, that is to saie, the norishinge ād new ēgēderinge which be made.
but the substances of the bred and wine remain, for if they should not remain these evident and open effects could not be wrought, that is to say, the nourishing and new engenderinge which be made.
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and the other sick, reising the dead, walking on the water of the sea, cōmaūdinge the wīds, chaunging the water into wine, driuing awaie the deuels, satisfyng with a few loaues,
and the other sick, reising the dead, walking on the water of the sea, commanding the winds, changing the water into wine, driving away the Devils, satisfyng with a few loaves,
and a litle wyne, much lesse without comparison, then his bodye is, and all his blood? To what purpose were it to work this most great miracle, that it should not be seen,
and a little wine, much less without comparison, then his body is, and all his blood? To what purpose were it to work this most great miracle, that it should not be seen,
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and in earth, here ād on all the aultars where the masse is saide, to what purpose were it that the bread and the wine, should be turned into Christs body and blood? To what purpose were it, that the withcommes of the bread and the wine should abide without a subiect as thoughe they were substances? All these most great and stonishinge myracles,
and in earth, Here and on all the Altars where the mass is said, to what purpose were it that the bred and the wine, should be turned into Christ body and blood? To what purpose were it, that the withcommes of the bred and the wine should abide without a Subject as though they were substances? All these most great and stonishinge Miracles,
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if We wold not make god now lesse wise than men, the which if thei haue reason, will neauer do a thing that they be not perswaded is to purpose and profit for some end.
if We would not make god now less wise than men, the which if they have reason, will neauer do a thing that they be not persuaded is to purpose and profit for Some end.
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We must then saie, that Christ is not bodely present in the sacrament, but he is in heauen, where he sitteth on the right hand of the father, from whence he must come, at the latter day, to iudge the liuing and the dead.
We must then say, that christ is not bodily present in the sacrament, but he is in heaven, where he Sitteth on the right hand of the father, from whence he must come, At the latter day, to judge the living and the dead.
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If Christ were really ī the sacramēt, what should he nede on the latter day to come so farr of, that is to say, from heauen, he beinge neerer on the earth? what ells neded,
If christ were really in the sacrament, what should he need on the latter day to come so Far of, that is to say, from heaven, he being nearer on the earth? what Else needed,
ād it can not be denied, but a thinge frō at hād, may lightlyer and easelier (If it be not lett) come to vs then frō a farr of, Christ therfore is not in the sacrament,
and it can not be denied, but a thing from At hand, may lightlyer and easilier (If it be not let) come to us then from a Far of, christ Therefore is not in the sacrament,
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Another reason is this the opinion that saith Christ is bodely in the sacrament diminisheth the trueth of Christs trew and naturall bodye, therfore it is false.
another reason is this the opinion that Says christ is bodily in the sacrament diminisheth the truth of Christ true and natural body, Therefore it is false.
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and the self same soule that he had before That that opinion which holdeth that Christ is bodely in the sacrament diminisheth the trueth of Iesus Christs bodye,
and the self same soul that he had before That that opinion which holds that christ is bodily in the sacrament diminisheth the truth of Iesus Christ body,
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and his mans nature, I do proue it, because the nature of a body hath, two properties or conditions the first is, to haue quantitie, that is to say some maner of lenght, some maner of bredth,
and his men nature, I do prove it, Because the nature of a body hath, two properties or conditions the First is, to have quantity, that is to say Some manner of length, Some manner of breadth,
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and some maner if thicknes, and euen as a body hath greater or smaller quantitie, so much greater, or smaler place it occupieth, as by eyperience we may see.
and Some manner if thickness, and even as a body hath greater or smaller quantity, so much greater, or smaller place it occupieth, as by eyperience we may see.
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And his propertie, agreeth and is naturall to euery body, in such sorte as also the glorified bodies do occupye place that is to saye, that the greater glorified body occupieth greater place,
And his property, agreeth and is natural to every body, in such sort as also the glorified bodies do occupy place that is to say, that the greater glorified body occupieth greater place,
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and greatnes of his body was, nor he was not in any less place, then the greatnes of his bodye was For so much as that this, that is to saie, to be in lesse place,
and greatness of his body was, nor he was not in any less place, then the greatness of his body was For so much as that this, that is to say, to be in less place,
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These among the rest, be two properties, that make the bodye vndyuidehable as the philosophers sai, that is to saie, thei make that the bodye is an vndyuidehable thinge, that is to say, onely one, other this,
These among the rest, be two properties, that make the body vndyuidehable as the Philosophers sai, that is to say, they make that the body is an vndyuidehable thing, that is to say, only one, other this,
We speak not this of oure self onely, for Saint Augustine saith it in his 57. epistle answering to dardanus the bishop, who had made certain questions or demaūds to him,
We speak not this of our self only, for Saint Augustine Says it in his 57. epistle answering to dardanus the bishop, who had made certain questions or demands to him,
And after a few words, he sayth, he shall come frō none other place, then frō whence he shall come to iudge the lyuinge and the dead (and meaneth from heauen) And so he shall come by the witnes of the Aungels voice, in the self same forme ād substance of flesh in the which he was seen go into heauē, to the which forme and substance, in dede he hath geuen immortalitie,
And After a few words, he say, he shall come from none other place, then from whence he shall come to judge the living and the dead (and means from heaven) And so he shall come by the witness of the Angels voice, in the self same Form and substance of Flesh in the which he was seen go into heaven, to the which Form and substance, in deed he hath given immortality,
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The first is that Iesus Christ risen and glorified, is not in that he is man but in one place, that is to say in heauen, from whence he shall come to iudge the lyuing and dead, in that he is god, he is euery where in the world.
The First is that Iesus christ risen and glorified, is not in that he is man but in one place, that is to say in heaven, from whence he shall come to judge the living and dead, in that he is god, he is every where in the world.
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And these two properties cannot be taken from bodyes, And he that wold take them awaye, should bring to passe that the bodyis should not be in anye place,
And these two properties cannot be taken from bodies, And he that would take them away, should bring to pass that the bodies should not be in any place,
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yea no bodye, because that his body (be it where it will, and as it will) it cannot be separatid frō these two properties, to a bodie most naturall ād inseparable, according to Austen ād the troth.
yea no body, Because that his body (be it where it will, and as it will) it cannot be separatid from these two properties, to a body most natural and inseparable, according to Austen and the troth.
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Here they say that it is true (speakinge naturally) that these two conditions ād properties cānot be separated, from bodies, but speaking supernaturally;
Here they say that it is true (speaking naturally) that these two conditions and properties cannot be separated, from bodies, but speaking supernaturally;
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To this I answer, first, that the substātiall properties be neuer chaunged by miracle, let them finde, that god euer did it, let them geue me one onely example.
To this I answer, First, that the substantial properties be never changed by miracle, let them find, that god ever did it, let them give me one only Exampl.
as the Aūgell sayd to Marye, but who knoweth that this thinge may be done? I will not stand now, to dispute this thinge, I desier thē that they wold geue some other example,
as the Angel said to Mary, but who Knoweth that this thing may be done? I will not stand now, to dispute this thing, I desire them that they would give Some other Exampl,
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How many thinges cā god do that he hath not done? God could haue sent more then twelue legions of Aungels for to delyuer Christ out of the Iewces hands, as he himself doth witnes in S. Mat. ād yet he sent thē not.
How many things can god do that he hath not done? God could have sent more then twelue legions of Angels for to deliver christ out of the Jews hands, as he himself does witness in S. Mathew and yet he sent them not.
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By Christes sainges, nor by the scriptures, they cannot proue it except that they will alledge, that Christ hath sayd it, that is to say, this is my body shewing the bread,
By Christ's sayings, nor by the Scriptures, they cannot prove it except that they will allege, that christ hath said it, that is to say, this is my body showing the bred,
And to be short that we may end now at lēght this reasoninge, I saye that this opinion of the being of Christs body ād bluode in the sacrament, doth diminishe the troth of Iesus Christs trew bodye and trew bluode.
And to be short that we may end now At length this reasoning, I say that this opinion of thee being of Christ body and bluode in the sacrament, does diminish the troth of Iesus Christ true body and true bluode.
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And yet though Manicheus ād Martiā, did say these or like things, as they say, It should haue bene lesse in cōueniēt, seinge they did apoint him a fantastike and a semeable bodie.
And yet though Manicheus and Martian, did say these or like things, as they say, It should have be less in convenient, sing they did appoint him a fantastic and a semeable body.
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Furthermore if Christ be in the sacrament what meaneth it that the old church whē should make the consecration of the bread ād wine, did singe the preface,
Furthermore if christ be in the sacrament what means it that the old Church when should make the consecration of the bred and wine, did sing the preface,
ād not the earthly things geuinge vs to vnderstād, that seing Christ Iesus is oure treasour ād all oure welth we ought to haue our harts were he is.
and not the earthly things giving us to understand, that sing christ Iesus is our treasure and all our wealth we ought to have our hearts were he is.
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If it be so then that we ought to haue our hartes where Christ is (let him be in what so euer place he will) what neded it that the old church should admonish the people that they should lift vp there harts on highe, that is to say, into heauen,
If it be so then that we ought to have our hearts where christ is (let him be in what so ever place he will) what needed it that the old Church should admonish the people that they should lift up there hearts on high, that is to say, into heaven,
if he be so nere vs, that is to say, in that bread and that wine? This sainge Sursum corda, suerly geueth vs to vnderstand that the old church did not beleue that Christ was bodelie in the sacramēt,
if he be so never us, that is to say, in that bred and that wine? This saying Sursum Corda, surely Giveth us to understand that the old Church did not believe that christ was bodily in the sacrament,
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but they said not after this sorte, they haue in dede said lift vp your hartes on highe, geuing to vnderstand that they beleued that Christ was in heauen, and not in the sacrament.
but they said not After this sort, they have in deed said lift up your hearts on high, giving to understand that they believed that christ was in heaven, and not in the sacrament.
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and passing by that the Angell made whē he passed ouer the hebrues, not entering in but onely entered into the Egiptiās houses, killing theire first borne,
and passing by that the Angel made when he passed over the hebrews, not entering in but only entered into the egyptians houses, killing their First born,
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or passing by or els that that going ouer or passīg by was in that lamb according to there opinion that will, that Christ should be really in the sacrament, the substances of the bread and wine remaininge.
or passing by or Else that that going over or passing by was in that lamb according to there opinion that will, that christ should be really in the sacrament, the substances of the bred and wine remaining.
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It was therfore of necessitie that the lamb should be turned into the passouer or at the least that that passouer should be in that lāb because god said soo.
It was Therefore of necessity that the lamb should be turned into the passover or At the least that that passover should be in that lamb Because god said so.
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If we will say that Christ hath geuen to the words of the Sacramēt of the bread ād the wine, the power to make the turninge of thone ād tother into the body and bluod,
If we will say that christ hath given to the words of the Sacrament of the bred and the wine, the power to make the turning of thone and tother into the body and bluod,
This saing must nedes be self willed and without reason because the one and thother, is a sacrament and is made for remembrance, the lamb was ordeined in remembrance of that passouer of the aungell that was in Egipt, the bread and the wine, in remembraunce of Christs body and bluod, geuen for oure raunsominge.
This saying must needs be self willed and without reason Because the one and tother, is a sacrament and is made for remembrance, the lamb was ordained in remembrance of that passover of the angel that was in Egypt, the bred and the wine, in remembrance of Christ body and bluod, given for our ransoming.
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Furthermore they must shew how Christ hath geuen suche power to those words, that is to saie, this is my body and this is my bluod, that by vtteringe them, such turning should be made, orels that his body,
Furthermore they must show how christ hath given such power to those words, that is to say, this is my body and this is my bluod, that by uttering them, such turning should be made, Earls that his body,
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They shal neauer be hable to shewe this their self wild talk, to be true, neather by the holy scripture (as it were behoue full thei should do, Intending to affirme such a matter) ād much lesse by any maner of reason auailable.
They shall neauer be able to show this their self wild talk, to be true, nether by the holy scripture (as it were behoove full they should do, Intending to affirm such a matter) and much less by any manner of reason available.
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but now they be no more true but false, because that euē as Christ now cā no more die nor suffer so cā he no more geue his bodie nor shed his bluod.
but now they be no more true but false, Because that even as christ now can no more die nor suffer so can he no more give his body nor shed his bluod.
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Therfore if these words had power to work those effects, thē false words should haue had pouer to turne the substances, orels to make Christ present in the sacrament,
Therefore if these words had power to work those effects, them false words should have had pouer to turn the substances, Earls to make christ present in the sacrament,
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or els that he should be present in the sacramēt, there wold folow inconueniences, because that we shuld be compelled to saie, that all the speeches of the scripture,
or Else that he should be present in the sacrament, there would follow inconveniences, Because that we should be compelled to say, that all the Speeches of the scripture,
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and of god, in the which is affirmed that a thing is, other this, or that (seing that god can not, tel an vntroth) we shalbe compelled (I say) to affirme and graunt, that it is so,
and of god, in the which is affirmed that a thing is, other this, or that (sing that god can not, tell an untroth) we shall compelled (I say) to affirm and grant, that it is so,
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For so much as that god, as we haue in the Genesis, said to Abram whan he did institute the circumcision, this is, my couenant, speaking of the same circumcision,
For so much as that god, as we have in the Genesis, said to Abram when he did institute the circumcision, this is, my Covenant, speaking of the same circumcision,
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because the scripture there, dothcal it Samuel, and yet al the Catholike doctours, say ād affirme, that it was a fātasie ād a deceipt of the deuel ād not Samuell.
Because the scripture there, dothcal it Samuel, and yet all the Catholic Doctors, say and affirm, that it was a fantasy and a deceit of the Devil and not Samuel.
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Therfore we must nedes graunt, that that cupp was turned, into the new Testamēt, or els at the least, that the new Testament was in that cup, the which is not trew,
Therefore we must needs grant, that that cup was turned, into the new Testament, or Else At the least, that the new Testament was in that cup, the which is not true,
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for the new Testamēt is not the cupp, nor is not in it, but it is the ordinaunce or disposition the which god made to leaue to his elect childrē the euer lasting wealth, that is to say the forgeuenes of sinnes, the freing frō all euell, the euerlasting lyfe,
for the new Testament is not the cup, nor is not in it, but it is the Ordinance or disposition the which god made to leave to his elect children the ever lasting wealth, that is to say the forgiveness of Sins, the freeing from all evil, the everlasting life,
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That Christ may be eaten and his bluod dronk after these two sortes, though that he really in body ād in soule be not in the sacrament, I proue it thus.
That christ may be eaten and his bluod drunk After these two sorts, though that he really in body and in soul be not in the sacrament, I prove it thus.
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First to receaue his body and his bluode spiritually, we nede not to receaue hym by the bodely mouth it sufficeth to receaue him by faith, that is to say, to beleue in him,
First to receive his body and his bluode spiritually, we need not to receive him by the bodily Mouth it Suffices to receive him by faith, that is to say, to believe in him,
as we proued before in the third reason, nor it nedeth not, I say, for to eate his body ād drink his bluode after this sort, that we should put ether the one,
as we proved before in the third reason, nor it needeth not, I say, for to eat his body and drink his bluode After this sort, that we should put either the one,
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That also it is not necessary for the receauing him sacramētally that he shuld be really in the sacrament, I proue it by the Apostle paule who saith to the Cor. that the hebrue is he people were baptised, aswel they, as we althoughe vnder other signes then oures,
That also it is not necessary for the receiving him sacramentally that he should be really in the sacrament, I prove it by the Apostle Paul who Says to the Cor. that the hebrew is he people were baptised, aswell they, as we although under other Signs then ours,
because that we be baptised with water and that people sayth paule was baptised with the cloude dni with the sea, passing thorow the middest of the read sea,
Because that we be baptised with water and that people say Paul was baptised with the cloud dni with the sea, passing thorough the midst of the read sea,
and that cloude that couered them and the red sea thorow the middest wherof thei al passed, was to thē baptisinge, where we may note that according to paule, not onely they of full age were baptised but the children also,
and that cloud that covered them and the read sea thorough the midst whereof they all passed, was to them Baptizing, where we may note that according to Paul, not only they of full age were baptised but the children also,
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I desired to say these few words, for their sakes that be seduced by the wicked spirit of the Anabaptisticall error, who being led about by sathan do denye the baptisme of children.
I desired to say these few words, for their sakes that be seduced by the wicked Spirit of the Anabaptistical error, who being led about by sathan doe deny the Baptism of children.
and Austen expoundeth it in the 45. treatyse vpon Iohn, saing, that those sacraments did signifie the self same that oures doo, althoughe after an other sort.
and Austen expoundeth it in the 45. treatise upon John, saying, that those Sacraments did signify the self same that ours do, although After an other sort.
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What is the cause that we mai not also eate his body, and drink his bluod, sacramētally, without eating or drinkinge him really and bodely, forso much as that to eat or drink Christ sacramentally, is none other but to receaue with the mouth his sacramēt? And to be à sacrament, it is not nedefull that the thing signified should be in the same sacrament,
What is the cause that we mai not also eat his body, and drink his bluod, sacramentally, without eating or drinking him really and bodily, Forso much as that to eat or drink christ sacramentally, is none other but to receive with the Mouth his sacrament? And to be à sacrament, it is not needful that the thing signified should be in the same sacrament,
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And it is enoughe that the sacrament should be a signe of the same, that is to sai, that it should signifie it, according to the definition of a sacramēt which sayth Sacramentum est sacrae rei signum, that is to say, A sacrament is a signe of a holy thinge, It is plaine that Christ,
And it is enough that the sacrament should be a Signen of the same, that is to sai, that it should signify it, according to the definition of a sacrament which say Sacramentum est Sacrae rei signum, that is to say, A sacrament is a Signen of a holy thing, It is plain that christ,
And how could his body and his bluod be in those sacraments seing his body and bluod were not yet? And yet paule saieth that they did eat the self same spiritual meat,
And how could his body and his bluod be in those Sacraments sing his body and bluod were not yet? And yet Paul Saith that they did eat the self same spiritual meat,
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Certein expound paules text, of the spirituall eating and drinking of that people, that is to saye, by faith but because that all did not eat and drink spiritually and by faith,
Certain expound Paul's text, of the spiritual eating and drinking of that people, that is to say, by faith but Because that all did not eat and drink spiritually and by faith,
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as that which is of faith is in dede spirituall, but he calleth it spirituall, as to the signification and as to the vse, that is to say, that it was apointed to signifie Christ, who is a spirituall and an holy thinge,
as that which is of faith is in deed spiritual, but he calls it spiritual, as to the signification and as to the use, that is to say, that it was appointed to signify christ, who is a spiritual and an holy thing,
There was not withstanding difference betwene those sacraments ād oures, because that thei (beside that they were apointed to spirituall things) serued also for the bodely things, that is to say, to the necessitie of the present lyfe,
There was not withstanding difference between those Sacraments and ours, Because that they (beside that they were appointed to spiritual things) served also for the bodily things, that is to say, to the necessity of the present life,
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To cōclude therfore, I saie, that seing Christ cānot be eatē nor drunke but after one of these two sorts, that is to say spiritually and by faith and then sacramentally also.
To conclude Therefore, I say, that sing christ cannot be eaten nor drunk but After one of these two sorts, that is to say spiritually and by faith and then sacramentally also.
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for so much as, that to eat and drink sacramētally, as we haue said, is none other but to receaue the sacrament, that is to say, the signe of the holy thinge,
for so much as, that to eat and drink sacramentally, as we have said, is none other but to receive the sacrament, that is to say, the Signen of the holy thing,
nor that we had not alledged any saing of the scripture, the which not withstanding, god ayding vs, we haue sufficiently done, let vs put the case (I say) that we had done no one of those things, yet they of the contrary opinion should not, by this, haue had their purpose,
nor that we had not alleged any saying of the scripture, the which not withstanding, god aiding us, we have sufficiently done, let us put the case (I say) that we had done no one of those things, yet they of the contrary opinion should not, by this, have had their purpose,
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It is not enough for a mā of what so euer aucthoritie he be, for to be beleued, to say it is so, the matter stādeth thus but he must proue his affirmatiue sainge, chefely if it be a matter of weight,
It is not enough for a man of what so ever Authority he be, for to be believed, to say it is so, the matter Stands thus but he must prove his affirmative saying, chiefly if it be a matter of weight,
Nor it is not enough nether, to be hable to defend and maintaine it, for so much as that many false opinions be, with witt, with distinctions, with wrangelinges and intangelinges defended, as thoughe they were true.
Nor it is not enough neither, to be able to defend and maintain it, for so much as that many false opinions be, with wit, with Distinctions, with wrangelinges and intangelinges defended, as though they were true.
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I desire that they wold proue it me, other by reason, or such aucthoritie as I should be boūd to beleue, This my request is iust, reasonable and honest.
I desire that they would prove it me, other by reason, or such Authority as I should be bound to believe, This my request is just, reasonable and honest.
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and of Councels, the common opinion of the churche, last of all they alledge Christs words when he did institute the supper, that is to say, this is my body shewinge the bread,
and of Counsels, the Common opinion of the Church, last of all they allege Christ words when he did institute the supper, that is to say, this is my body show the bred,
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And such other holy fathers, the which labored for Christs church in wrytinge bokes, expounding the scripture, disputinge against heretiks, preachinge and teachinge, wherby they do in dede deserue to be honoured for their lerninge,
And such other holy Father's, the which laboured for Christ Church in writing books, expounding the scripture, disputing against Heretics, preaching and teaching, whereby they do in deed deserve to be honoured for their learning,
yet this is for none other cause, but that they speak of the sacraments, after the maner of the scripture the which doth call them by the name of the thinges signified by them,
yet this is for none other cause, but that they speak of the Sacraments, After the manner of the scripture the which does call them by the name of the things signified by them,
if thei bringe not furth the witnes of the holy scripture, because that this is a thinge pertaining to faith and, faith is ground wrought onely vpon gods worde,
if they bring not forth the witness of the holy scripture, Because that this is a thing pertaining to faith and, faith is ground wrought only upon God's word,
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as paule saith to the Romains, faith cōmeth of hearinge but hearinge is by the worde of god, he doth not say by the word of men, the whiche may all err,
as Paul Says to the Romans, faith comes of hearing but hearing is by the word of god, he does not say by the word of men, the which may all err,
Nor no • … ue of the fathers or old doctours did • … auer desire, that they should be beleued as the holy scripture but they all with one voice do say,
Nor no • … we of the Father's or old Doctors did • … aver desire, that they should be believed as the holy scripture but they all with one voice do say,
except so much as god oppeneth vnto them by the scripture? Loke vpō Austen in the 19 epistle, where he sayth in sentēce that he beareth this honoure towards the Canonicall bokes of the scripture, that he beleueth seurly that no one of them hath • … rred,
except so much as god oppeneth unto them by the scripture? Look upon Austen in the 19 epistle, where he say in sentence that he bears this honour towards the Canonical books of the scripture, that he Believeth Surely that no one of them hath • … reared,
but for all the rest, he may deny them, if thei do not proue their suings by the holy scripture, The very same in meaninge he sayth in the hundreth and eleuenth epistle writing to fortunatianus the bishop.
but for all the rest, he may deny them, if they do not prove their suings by the holy scripture, The very same in meaning he say in the Hundredth and Eleventh epistle writing to fortunatianus the bishop.
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If they may be amended, suerly they may err, and so they that folow after them, who doubteth but they mai err aswell as they that go before? And we by experience ma• … see, that many councels do err for one of thē doth gaynsay an other.
If they may be amended, surely they may err, and so they that follow After them, who doubteth but they mai err aswell as they that go before? And we by experience ma• … see, that many Counsels do err for one of them does gainsay an other.
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and when the determinations that be made in them, be accordinge to the holy scripture as the Councell of Nece was against Arrius, The councell of Calcedone against Eutiches,
and when the determinations that be made in them, be according to the holy scripture as the Council of Niece was against Arius, The council of Chalcedon against Eutichius,
And in our dayes, we haue the example of the councell of Trent, the goodly determinations that it made, all, at the popes good pleasure, whome the bishoppes cannot gainsay because they haue all sworne neauer to go against the sea Apostolike? What estimation should men haue of such coūcels, where no respectt is had to gods honoure nor to his worde,
And in our days, we have the Exampl of the council of Trent, the goodly determinations that it made, all, At the Popes good pleasure, whom the Bishops cannot gainsay Because they have all sworn neauer to go against the sea Apostolic? What estimation should men have of such Counsels, where no respectt is had to God's honour nor to his word,
and such as be gathered together against Christ for to quēche him out, and to establish the kingdō of Antichrist, shal we allow such coūcels? This is a cheefe grounde.
and such as be gathered together against christ for to quench him out, and to establish the Kingdom of Antichrist, shall we allow such Counsels? This is a chief ground.
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The faithfull Christian is not bounde nor ought not, in matters pertaining to faith to beleue the hole world together if they do not bringe forth gods worde, that is to say, the holy scripture for their witnesse.
The faithful Christian is not bound nor ought not, in matters pertaining to faith to believe the hold world together if they do not bring forth God's word, that is to say, the holy scripture for their witness.
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and this is the signe of my bluod, shewinge the wyne, as before we haue sayd and we will also better say, in the declaration of those words, This is in dede their meaninge.
and this is the Signen of my bluod, show the wine, as before we have said and we will also better say, in the declaration of those words, This is in deed their meaning.
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nor that of his bodely presence in the sacrament cannot be proued, nether by reason nor any aucthoritie that auayleth, we ought to conclude that it is a fayned inuention and imagination of men and commeth not from god.
nor that of his bodily presence in the sacrament cannot be proved, neither by reason nor any Authority that availeth, we ought to conclude that it is a feigned invention and imagination of men and comes not from god.
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The reasons of the true and Catholike opiniō beinge ended, before that we answer to the obiections and ground workes of the partyes contrary to the trueth there remanith to mak apere that the opinion which we haue proued is that of the old church,
The Reasons of the true and Catholic opinion being ended, before that we answer to the objections and ground works of the parties contrary to the truth there remanith to make apere that the opinion which we have proved is that of the old Church,
And because I should be to long, if I wold bringe the multitude of doctours, It shall suffise me therfore to tell Augustines opinion a most ware and true expounder of the old and sound opinions, the which Augustine holdeth not,
And Because I should be to long, if I would bring the multitude of Doctors, It shall suffice me Therefore to tell Augustine's opinion a most aware and true expounder of the old and found opinions, the which Augustine holds not,
See here Augustine, how he vnderstandeth Christs speache when he sayth, this is my body shewing the bread and this is my bluode shewinge the wyne, not to meane that the bread should be in dede Christes body,
See Here Augustine, how he understandeth Christ speech when he say, this is my body showing the bred and this is my bluode show the wine, not to mean that the bred should be in deed Christ's body,
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because thei be sacramētes and signes of Christes body ād bluod. Also in a boke the which is against Adimantus the Maniche in the xij. chapter Augustine sayth, The lord doubteth not to sai (and he speaketh of Christ) this is my body when he gaue the signe of his body.
Because they be Sacraments and Signs of Christ's body and bluod. Also in a book the which is against Adamantius the Manichean in the xij. chapter Augustine say, The lord doubteth not to sai (and he speaks of christ) this is my body when he gave the Signen of his body.
then we ought not to, vnderstand such speach accordinge to the letter, but figuratyuely. And geuinge the examples of these words of Christ that is to say.
then we ought not to, understand such speech according to the Letter, but figuratyuely. And giving the Examples of these words of christ that is to say.
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He saith that such speche ought not to be vnderstand accordinge to the letter, because that vnderstanding it according to the letter it is a disagreable,
He Says that such speech ought not to be understand according to the Letter, Because that understanding it according to the Letter it is a disagreable,
And therfore it ought to be vnderstand soundly that is to say, that Christ did not meane of the eating of his flesh and drinkinge his bluode fleshly but spiritually, beleuinge in him,
And Therefore it ought to be understand soundly that is to say, that christ did not mean of the eating of his Flesh and drinking his bluode fleshly but spiritually, believing in him,
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and hauinge remembraunce of so great a benefit as he hath wrought vs sufferinge and dyinge for vs. And this is the eatinge and drinking, that Christ ment of.
and having remembrance of so great a benefit as he hath wrought us suffering and dying for us And this is the eating and drinking, that christ meant of.
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And to eat and drinke after this sorte, It nedeth not that Christ should be really in the consecrated bread and wyne, but onely that the faith of Christ.
And to eat and drink After this sort, It needeth not that christ should be really in the consecrated bred and wine, but only that the faith of christ.
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And in the epistle which he wryteth to dardanus he sayth he shall come for to iudge the lyuinge and the dead, in the self same forme that he ascēded into heauen, to the which forme, he hath seurly geuen immortalitie,
And in the epistle which he writes to dardanus he say he shall come for to judge the living and the dead, in the self same Form that he ascended into heaven, to the which Form, he hath Surely given immortality,
but he hath not taken away the nature of it, we may not thinke that according to this maner of forme, that is to sai, mans, he should be spred abrode euery where.
but he hath not taken away the nature of it, we may not think that according to this manner of Form, that is to sai, men, he should be spread abroad every where.
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Of these two saings of Austen the which before we haue also alledged, in the seauenth reason is concluded, that Austen wil not that Christes body may be in more then one place at one tyme, he will in dede that his god head should be euery where,
Of these two sayings of Austen the which before we have also alleged, in the Seventh reason is concluded, that Austen will not that Christ's body may be in more then one place At one time, he will in deed that his god head should be every where,
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The master of the sentences glosinge or els expounding certeyn sainges of Augustine in the fourth of his sentences the tenth distinction where he bringeth furth amongst his other sainges this:
The master of the sentences glossing or Else expounding certain sayings of Augustine in the fourth of his sentences the tenth distinction where he brings forth among his other sayings this:
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Sauinge his reuerēce this is not to set forth Austen mynd, but it is to geue it straūge senses that he neauer ment and it is in dede a maiminge of his saings:
Saving his Reverence this is not to Set forth Austen mind, but it is to give it strange Senses that he neauer meant and it is in deed a maiming of his sayings:
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If it be so that according to Saint Augustine, there chaunceth no myracle about that sacrament he then beleued not that Christ, shuld be bodelye in the sacrament,
If it be so that according to Saint Augustine, there chanceth no miracle about that sacrament he then believed not that christ, should be bodily in the sacrament,
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but he calleth the cōsecrated bread ād wyne Christs bodye ād bluod because they be signes of his bodye and bluod not that they should be really and in dede his true body and bluod because he will that those should be in heauen,
but he calls the consecrated bred and wine Christ body and bluod Because they be Signs of his body and bluod not that they should be really and in deed his true body and bluod Because he will that those should be in heaven,
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and Chrysostome, all the whiche be of the self same opinion, but let S. Austen suffise vs, who amonge all the rest is the most faythfull witnes of all the auntientie,
and Chrysostom, all the which be of the self same opinion, but let S. Austen suffice us, who among all the rest is the most faithful witness of all the auntientie,
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And we must here marke that the old doctours intēdinge in their maner of speache to agree with the scripture, the which whan it speaketh of the Sacramēts doth name them by the name of the thinges signified very oftē when they treat of the same sacraments and chefely of the thanks geuinge, theical it many tymes bodye and bluod and they speak in suche sorte as it semeth thei meane to affirme the bodely presence of the body and bluod in the sacrament, a thinge that they neauer intended.
And we must Here mark that the old Doctors intending in their manner of speech to agree with the scripture, the which when it speaks of the Sacraments does name them by the name of the things signified very often when they Treat of the same Sacraments and chiefly of the thanks giving, theical it many times body and bluod and they speak in such sort as it Seemeth they mean to affirm the bodily presence of the body and bluod in the sacrament, a thing that they neauer intended.
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The which thinge when the late wryters and chefely the schole men haue not taken hede to, they haue boldely, setfurth the bodely presence of thone and thother in the sacrament,
The which thing when the late writers and chiefly the school men have not taken heed to, they have boldly, setfurth the bodily presence of thone and tother in the sacrament,
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And if any one wold bringe furth the boke of sacramentes ascribed to Ambrose, the which putteth this new opiniō of Christes bodelye presence in the sacrament.
And if any one would bring forth the book of Sacraments ascribed to Ambrose, the which putteth this new opinion of Christ's bodily presence in the sacrament.
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It may be boldely answered him, that that boke was neauer Ambroses, because that neyther the style of the speche was Ambroses nor the sentence, the which is contrary to many his sainges in his other bokes.
It may be boldly answered him, that that book was neauer Ambrose, Because that neither the style of the speech was Ambrose nor the sentence, the which is contrary to many his sayings in his other books.
Nor let no man maruell, thoughe I denye those bokes to be Ambroses, for many bokes were ascribed to the old doctoures that they neauer saw, much lesse made as that boke of the true and false repentance, ascribed to Austen, the which teacheth against Austen naminge him and yet certein haue attributed it to him.
Nor let no man marvel, though I deny those books to be Ambrose, for many books were ascribed to the old Doctors that they neauer saw, much less made as that book of the true and false Repentance, ascribed to Austen, the which Teaches against Austen naming him and yet certain have attributed it to him.
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And I say more also againe, that althoughe all the old doctours were of suche opinion that is to say that Christ were bodely present in the sacrament, we be not bounde,
And I say more also again, that although all the old Doctors were of such opinion that is to say that christ were bodily present in the sacrament, we be not bound,
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yea it commeth of an ignoraunce of the maner of speche of the scripture, or els if it come not of ignoraunce it procedeth of an obstinacye and self willednes because they desire to defend,
yea it comes of an ignorance of the manner of speech of the scripture, or Else if it come not of ignorance it Proceedeth of an obstinacy and self willednes Because they desire to defend,
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and call them, by the name of the things signified, and represented by them, he also desired to vse that maner of speche, callinge the bread and the wyne his body and bluod,
and call them, by the name of the things signified, and represented by them, he also desired to use that manner of speech, calling the bred and the wine his body and bluod,
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and yet god doth call it couenaunt, because it was the signe of the couenaunt, should we saye that the circuncisiō was in dede gods couenaunt because god called it by this name couenaunte? Sewerly no,
and yet god does call it Covenant, Because it was the Signen of the Covenant, should we say that the circumcision was in deed God's Covenant Because god called it by this name Covenant? Surely no,
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And if ani should say what meaneth it that god did vse this maner of speche, Could not he vse the proper maner of speche and not the improper? To this I answer, that god often tymes vseth with vs the custome of men,
And if ani should say what means it that god did use this manner of speech, Could not he use the proper manner of speech and not the improper? To this I answer, that god often times uses with us the custom of men,
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because we be men and he agreeth to oure maner of speche, for so muche as the custome is amonge men, that they call the signes of a thinge, by the self same name, of the same thinge signified.
Because we be men and he agreeth to our manner of speech, for so much as the custom is among men, that they call the Signs of a thing, by the self same name, of the same thing signified.
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As for example, If at any tyme we should make a couenaunt or an agrement with any man as sone as the agreement and couenaunt is made, we cause to be made,
As for Exampl, If At any time we should make a Covenant or an agreement with any man as soon as the agreement and Covenant is made, we cause to be made,
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an instrument or a wrytinge of such agrement, and we call it couenaunt or els agrement, not that, that instrument is really such agreement (for the couenaunt and agrement, went before) but because it is a signe of such couenaunt and agrement So we call the wrytinge of a sale or of a purchase, a sale or purchase,
an Instrument or a writing of such agreement, and we call it Covenant or Else agreement, not that, that Instrument is really such agreement (for the Covenant and agreement, went before) but Because it is a Signen of such Covenant and agreement So we call the writing of a sale or of a purchase, a sale or purchase,
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And for all that, the paschall lamb was not really the passouer, because the passouer as we haue in the same Exodus, was that passage (as it is also sayd before in the ninth reason) the which the Aūgell made whē he strake the first borne of Egypt,
And for all that, the paschal lamb was not really the passover, Because the passover as we have in the same Exodus, was that passage (as it is also said before in the ninth reason) the which the Angel made when he strake the First born of Egypt,
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yea it is oure great rudenes and dulnes that we see not this thinge, and why he hath done it, that is to saie whye he calleth the bread his body and the wyne his bluod.
yea it is our great rudeness and dulness that we see not this thing, and why he hath done it, that is to say why he calls the bred his body and the wine his bluod.
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And if it be so, seinge that the scripture and the Apostels call the same such lamb passouer yea Christ him self in the same supper when he instituted the sacrament of his body and bluod, called that lambe passouer, not for any other cause,
And if it be so, sing that the scripture and the Apostles call the same such lamb passover yea christ him self in the same supper when he instituted the sacrament of his body and bluod, called that lamb passover, not for any other cause,
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but for that it did signifie Christ, nor there was neauer any men that bi such a sainge wold think that paule ment to affirme, that that stone was really Christ,
but for that it did signify christ, nor there was neauer any men that by such a saying would think that Paul meant to affirm, that that stone was really christ,
The second reason is this, If Christ were not really in the sacrament S. Paule wold not haue sayde that it should be condemnation to them that should take it vnworthelye,
The second reason is this, If christ were not really in the sacrament S. Paul would not have said that it should be condemnation to them that should take it unworthily,
and beinge none other thinge there, it should not be to vs such condemnacion, as it is in dede no condēnation to eate other comē bread and to drink other wyne.
and being none other thing there, it should not be to us such condemnation, as it is in deed no condemnation to eat other come bred and to drink other wine.
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To this is answered, that therfore paule sayth that they be giltye of the lords body and bluod, the which do take the consecrated bread and wyne and the sacrament vnworthelye, not for because that eather the body or the bluod be in the sacrament,
To this is answered, that Therefore Paul say that they be guilty of the Lords body and bluod, the which do take the consecrated bred and wine and the sacrament unworthily, not for Because that eather the body or the bluod be in the sacrament,
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but they be therfore giltye of the one and the other, because thei dispise Christs death thei dispise his body and bluod, not goinge with that faith and with that reuerence that they ought to take those holy signes Instituted by Christ in remembraunce of his body and bluod geuen to death for oure raunsome.
but they be Therefore guilty of the one and the other, Because they despise Christ death they despise his body and bluod, not going with that faith and with that Reverence that they ought to take those holy Signs Instituted by christ in remembrance of his body and bluod given to death for our ransom.
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And they that had done wronge to Cesars Image or els had defaced any of Cesars writings, This was as if thei had layd violent hands vpon the princes persone.
And they that had done wrong to Caesars Image or Else had defaced any of Caesars writings, This was as if they had laid violent hands upon the Princes person.
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He that wold dishonoure the armes or the badges, of any great state, that prince wold haue estemed such dishonoure and disworship to be cōmitted against his oune person,
He that would dishonour the arms or the badges, of any great state, that Prince would have esteemed such dishonour and disworship to be committed against his on person,
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So seinge that Iesus Christ the chefe prince of the world hath Instituted the sacramētall bread and wyne, to the intēt that that it should be a remēbraunce of so great a thinge,
So sing that Iesus christ the chief Prince of the world hath Instituted the sacramental bred and wine, to the intent that that it should be a remembrance of so great a thing,
and without consideration of so great a misterie and benefite they make no counte, nother of Christes body nor his bluod nor of his death, no nor of Christe himself.
and without consideration of so great a mystery and benefit they make no count, neither of Christ's body nor his bluod nor of his death, no nor of Christ himself.
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The third reason the which semeth to haue some shew is this, that is to say that if Christ were not here in this sacrament, there should not be wrought any such great myracles, as men see.
The third reason the which Seemeth to have Some show is this, that is to say that if christ were not Here in this sacrament, there should not be wrought any such great Miracles, as men see.
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This reason is nothinge worth, and it is like the reason that they make, that defended purgatorie with saing that there was heard certaine lamentable voices of the soules of the dead which desired help of there parents or frends, that they wold cause to be sayd masses and chefely those masses that be called Saint Gregories,
This reason is nothing worth, and it is like the reason that they make, that defended purgatory with saying that there was herd certain lamentable voices of the Souls of the dead which desired help of there Parents or Friends, that they would cause to be said masses and chiefly those masses that be called Saint Gregories,
when he had sayd I cannot tell how many masses (because I do not well remember the storye) he returned to se the vally and he found them no more there,
when he had said I cannot tell how many masses (Because I do not well Remember the story) he returned to see the valley and he found them no more there,
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I do much maruell that all the soules in purgatorye went not thether into that vally that thei all might haue bene deliuered by that sainctes Masses. Ergo there is a purgatorye.
I do much marvel that all the Souls in purgatory went not thither into that valley that they all might have be Delivered by that Saints Masses. Ergo there is a purgatory.
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What will the lutheranes that denye purgatorye say here what will they saie? Thei that you call lutherans, will sai that you be a blynde sorte of superstitious, I will not sai ignoraunt Idiots of gods causes,
What will the Lutherans that deny purgatory say Here what will they say? They that you call Lutherans, will sai that you be a blind sort of superstitious, I will not sai ignorant Idiots of God's Causes,
and that you haue no faith in Christe, thinkinge that the materiall fier, can do that to the soules, that onely Christ hath done with his pretious bluod that is to saye to purge them,
and that you have no faith in Christ, thinking that the material fire, can do that to the Souls, that only christ hath done with his precious bluod that is to say to purge them,
And they will saye that you deserue to be begyled, and mocked by the deuell, that leadeth you to think that the soules of the dead do lament and desire masses,
And they will say that you deserve to be beguiled, and mocked by the Devil, that leads you to think that the Souls of the dead do lament and desire masses,
and desireth help, and caryeth aboute youre brayne, and maketh you beleue that glow wormes be lanternes, The soules of the dead go not a solasinge here ād there (as Chrisostome vpon S. Mathew, saith very well) but thei abyde in there places apointed vnto thē, those soules of the faithfull and godlye abyde with Christ, the other abyde in there place lokinge for there finall condemnation.
and Desires help, and Carrieth about your brain, and makes you believe that glow worms be lanterns, The Souls of the dead go not a solasinge Here and there (as Chrysostom upon S. Matthew, Says very well) but they abide in there places appointed unto them, those Souls of the faithful and godly abide with christ, the other abide in there place looking for there final condemnation.
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Nor sewerly we deserue none other, but to receaue and allow Antichristes myracles, as sainct paule sayth to the Thessalonicenses, seing that we will not stand to gods worde.
Nor Surely we deserve none other, but to receive and allow Antichristes Miracles, as saint Paul say to the Thessalonians, sing that we will not stand to God's word.
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yet for so much as they bringein with the same, certeine examples or similitudes to geue a coloure to their opinion, of the which we haue not yet spoken we will saie of them a few words to the greather and more plentifull clerenes of the truthe.
yet for so much as they bringein with the same, certain Examples or Similitudes to give a colour to their opinion, of the which we have not yet spoken we will say of them a few words to the greather and more plentiful clearness of the truth.
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They geue eyample of Moyses rodd, the which was turned into a serpent and then the serpent was turned againe into the rod likewise the waters of Egypt were turned into bluod.
They give eyample of Moses rod, the which was turned into a serpent and then the serpent was turned again into the rod likewise the waters of Egypt were turned into bluod.
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Concerninge the being of whole Christ in the sacrament, as great and thick, as he is in heauen, they geue the similitude of the heauen which we see, the which being so great, is not withstandinge whole in oure litle eye.
Concerning the being of Whole christ in the sacrament, as great and thick, as he is in heaven, they give the similitude of the heaven which we see, the which being so great, is not withstanding Whole in our little eye.
as we haue already sayd the which is whole in the whole and whole in euery parte of the body Oure face also is whole in the whole glasse and whole in euery parte of the glasse,
as we have already said the which is Whole in the Whole and Whole in every part of the body Oure face also is Whole in the Whole glass and Whole in every part of the glass,
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Concerning Christes bodely beinge in many places, that is to say in heauen, on the earth and in euery place where the sacrament is, they geue the similitude of a man the which should haue about him many glasses in euery one of these glasses the forme of a man will apere.
Concerning Christ's bodily being in many places, that is to say in heaven, on the earth and in every place where the sacrament is, they give the similitude of a man the which should have about him many glasses in every one of these glasses the Form of a man will apere.
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If nature bringe this to passe, that is to saye, that one thinge may be in dyuers places, much more Christ who is god the maker of nature can bringe it to passe in his body, that is to saye that first the bread, should be turned into his bodye and the wyne into his bluod,
If nature bring this to pass, that is to say, that one thing may be in Diverse places, much more christ who is god the maker of nature can bring it to pass in his body, that is to say that First the bred, should be turned into his body and the wine into his bluod,
and this is my bluod sh• … winge the wyne, then they be done, because it is written in the psalme Quaecun { que } uoluit, fecit dominus, All thinges that the lord wold do he did.
and this is my bluod sh• … wing the wine, then they be done, Because it is written in the psalm Quaecun { que } uoluit, fecit dominus, All things that the lord would do he did.
Thei saiyes and we saye no, It belongeth to them to proue that he hath done it and that he doth it a fresh, the which they shall neauer do nor can neauer bringe it to passe by gods word, this is a suer rule.
They saiyes and we say no, It belongeth to them to prove that he hath done it and that he does it a fresh, the which they shall neauer doe nor can neauer bring it to pass by God's word, this is a sure Rule.
for so much as Christ by these words, ment not to saye any other but that the bread and the wyne, were a sacramēt and signes of his body and bluod and ment not to saye that which they affirme,
for so much as christ by these words, meant not to say any other but that the bred and the wine, were a sacrament and Signs of his body and bluod and meant not to say that which they affirm,
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but Christes body and his bluod were and be, before the bread. They put certayne turninges against nature, not maruelous but rather monstrous and Imaginatiue.
but Christ's body and his bluod were and be, before the bred. They put certain turnings against nature, not marvelous but rather monstrous and Imaginative.
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How dare they then be so bold to affirme such a thinge yea that which is more, to go aboute to make men beleue it as an article of the fayth and yet thei cannot neather proue it by gods worde,
How Dare they then be so bold to affirm such a thing yea that which is more, to go about to make men believe it as an article of the faith and yet they cannot nether prove it by God's word,
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nor bringe furth any example, that eauer any lyke thinge was done? The example of the heauen that it is in oure eye which is litle, is nothinge worthe,
nor bring forth any Exampl, that eauer any like thing was done? The Exampl of the heaven that it is in our eye which is little, is nothing worth,
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as the Image of Cesar was in the coyne that was shewed to Christ by the pharisees, the Image of Cesar was in that coyne the which was much lesse then Cesar himself and neuertheles it did represent Cesar who was great and much greater then that Image.
as the Image of Cesar was in the coin that was showed to christ by the Pharisees, the Image of Cesar was in that coin the which was much less then Cesar himself and nevertheless it did represent Cesar who was great and much greater then that Image.
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This is no great matter, that the Image of agreat thinge should be litle, but it should be agreat matter that agreater body should be conteined in one much lesse as they say of Christ, that great and thick as he was vpō the wood of the crosse,
This is no great matter, that the Image of agreat thing should be little, but it should be agreat matter that agreater body should be contained in one much less as they say of christ, that great and thick as he was upon the wood of the cross,
They that geue these examples of heauen and of the thinges that be seen in glasses do not proue that agreat bodye is conteyned in a litle as they say of Christ, that he is conteyned in the hoste,
They that give these Examples of heaven and of the things that be seen in glasses do not prove that agreat body is contained in a little as they say of christ, that he is contained in the host,
but if the similitude or image of agreat thinge be in a litle thinge, this is because, that that Image it self also is litle and no greater then that body wher in it apereth,
but if the similitude or image of agreat thing be in a little thing, this is Because, that that Image it self also is little and no greater then that body where in it appeareth,
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This is because the soule seing that it geueth lyfe to all the bodye as it is playne, must nedes be in euery parte of the bodye for so much as that seinge it geueth lyfe not onely to the whole body,
This is Because the soul sing that it Giveth life to all the body as it is plain, must needs be in every part of the body for so much as that sing it Giveth life not only to the Whole body,
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And because that the soule, wheresoeauer it is, of necessitye it must be whole there being vndyuidable and not hauing partes because it is a spirite, there fore it is necessary, that the soule be whole in the whole,
And Because that the soul, wheresoeauer it is, of necessity it must be Whole there being vndyuidable and not having parts Because it is a Spirit, there before it is necessary, that the soul be Whole in the Whole,
and whole in euery parte of the body, but Christes body not being a spirite, and hauinge many partes beinge longe, brode, and thinke, cannot be whole in the whole,
and Whole in every part of the body, but Christ's body not being a Spirit, and having many parts being long, broad, and think, cannot be Whole in the Whole,
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and whole in euery parte of the place where he is, and as it is repugnaunte, to a bodye to be a spirite so is it repugnant to it to be vndeuydhable in a place.
and Whole in every part of the place where he is, and as it is repugnaunte, to a body to be a Spirit so is it repugnant to it to be vndeuydhable in a place.
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To the other similitude of oure face, the which is whole in the whole and whole in euery parte of the glasse after this sorte, that is to saye, that when the glasse is broken, the Image of the face is in euery peece of the glasse.
To the other similitude of our face, the which is Whole in the Whole and Whole in every part of the glass After this sort, that is to say, that when the glass is broken, the Image of the face is in every piece of the glass.
To the other two exāples with the which they wold proue, that one thinge may be in many places, I saye to the first, that is to saye, to that which saieth that the Image of one mā may be in diuers glasses,
To the other two Examples with the which they would prove, that one thing may be in many places, I say to the First, that is to say, to that which Saith that the Image of one man may be in diverse glasses,
albeit that they shalbe like, and therfore the example auayleth not, It had bene behouefull if it should haue auayled, that one self Image and no more should haue bene in dyuers glasses the which is false.
albeit that they shall like, and Therefore the Exampl availeth not, It had be behoveful if it should have availed, that one self Image and no more should have be in Diverse glasses the which is false.
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yea I sai, that that which is earde is not in any eare but is in the eyre next to him that speaketh, It is true in dede that the similitude of the same voyce is there in their eares that heare,
yea I sai, that that which is earde is not in any ear but is in the eyre next to him that speaks, It is true in deed that the similitude of the same voice is there in their ears that hear,
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As for example, many eies see one face, and that face which is seene is no more but one, neuertheles in dyuers eyes that see the face, be dyuers Images and that Image that is in one eie, is not in an other.
As for Exampl, many eyes see one face, and that face which is seen is no more but one, nevertheless in Diverse eyes that see the face, be Diverse Images and that Image that is in one eye, is not in an other.
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Laste of all we will tell you one obiection that they make, that is to saye, Christ sayd that he whold be with vs vntill the end of the world this to be with vs here beneath, is for that he is in the sacrament,
Laste of all we will tell you one objection that they make, that is to say, christ said that he whold be with us until the end of the world this to be with us Here beneath, is for that he is in the sacrament,
O poure and wretched people that will hyde Christe vnder lock and keye as the Iewes did, that thought to kepe him well in the sealed tombe, that he should not be stolen awaye.
O pour and wretched people that will hide Christ under lock and key as the Iewes did, that Thought to keep him well in the sealed tomb, that he should not be stolen away.
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but he hath broken youre shettinges and doth shew his merye and godlye countenaunce to his, that is to say to them that desire to see him and he hath put you in such feare that you wote not what to do, you wold yet ones againe Imprison him but there is no meane to do it.
but he hath broken your shettinges and does show his merry and godly countenance to his, that is to say to them that desire to see him and he hath put you in such Fear that you wot not what to do, you would yet ones again Imprison him but there is no mean to do it.
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Do what you will, yea and can apoinct, deuyse, gather councells against him, folow youre foregoers that crucified him, persecute and take his members, euell handell thē, make them rott in prison,
Do what you will, yea and can apoinct, devise, gather Counsels against him, follow your foregoers that Crucified him, persecute and take his members, evil handle them, make them rot in prison,
I answer them, that when Christe sayd to his disciples in the name of the whole churche I will be with you vntill the ende of the worlde, he ment not to saye that he should be with vs in the sacrament, no,
I answer them, that when Christ said to his Disciples in the name of the Whole Church I will be with you until the end of the world, he meant not to say that he should be with us in the sacrament, no,
but he ment to saye that he wold be with vs, with his help that he would be with vs with his poure and with his spirite, to the entent that the Apostels,
but he meant to say that he would be with us, with his help that he would be with us with his pour and with his Spirit, to the intent that the Apostles,
ād as to do it good it doth not forsake it, because it geueth it light, it warmeth it, it maketh it springe, it maketh the trees flowre couereth and deckith them with leaues, it maketh them bringe forth frute, it helpeth the generation of beastes,
and as to do it good it does not forsake it, Because it Giveth it Light, it warmeth it, it makes it spring, it makes the trees flower Covereth and deckith them with leaves, it makes them bring forth fruit, it Helpeth the generation of beasts,
and loue, increaseth both the one ād the other, he geueth vs trust and hope in god, he geueth vs ioye and myrth in spirite, he geueth vs pacience and euery vertue.
and love, increases both the one and the other, he Giveth us trust and hope in god, he Giveth us joy and mirth in Spirit, he Giveth us patience and every virtue.
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as it is written to the Ephesians, where he his compared to the head, the which powre thin and geueth vertue, strenght and workinge to all the members, accordinge to the beinge of euery one of them.
as it is written to the Ephesians, where he his compared to the head, the which pour thin and Giveth virtue, strength and working to all the members, according to the being of every one of them.
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yea I sai that thei do greatly diminish Christes meaning, because they draw doune the hartes of men, the which god and Christ wold, shuld be on hye and lifted vp into heauē.
yea I sai that they do greatly diminish Christ's meaning, Because they draw down the hearts of men, the which god and christ would, should be on high and lifted up into heaven.
And this is one of the cheifest causes, why Christ Iesus wold ascend into heauen and not any longer be conuersant on earth, to thentent that they should folow the councell yea commaundement of paule, the which (as before in the eight reason we haue sayd) writinge to the Collossiās, sayeth,
And this is one of the chiefest Causes, why christ Iesus would ascend into heaven and not any longer be conversant on earth, to thentent that they should follow the council yea Commandment of Paul, the which (as before in the eight reason we have said) writing to the Colossians, Saith,
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If you be risen againe with Christ, seke the thinges that be a boue, where Christ is who sitteth on the right hād of god vnderstand you the thinges aboue and not the earthly thinges.
If you be risen again with christ, seek the things that be a above, where christ is who Sitteth on the right hand of god understand you the things above and not the earthly things.
And shose men do the contrary, for they drawe vs doune alow and to the earth, sainge that Christ in the litle closeth and in the litle holes when we should haue oure conuersation aboue and in heauen,
And shose men do the contrary, for they draw us down allow and to the earth, saying that christ in the little closeth and in the little holes when we should have our Conversation above and in heaven,
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Oure conuersation is in heauen from whence we loke for oure lord Iesus Christ, who shall chaunge oure wretched bodyes and shall make them lyke to his glorious bodye.
Oure Conversation is in heaven from whence we look for our lord Iesus christ, who shall change our wretched bodies and shall make them like to his glorious body.
We think, yea we be certayne, that thus farr we haue playnely proued, and shewed, manye wayes that Christ Iesus is not bodelye in the sacrament of thankes geuinge (or the lords supper as paule calleth it) and that there is muche lesse made in the same anye substantiall turninge of the bread and the wyne into his body and bluod.
We think, yea we be certain, that thus Far we have plainly proved, and showed, many ways that christ Iesus is not bodily in the sacrament of thanks giving (or the Lords supper as Paul calls it) and that there is much less made in the same any substantial turning of the bred and the wine into his body and bluod.
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and wery worthye in lerninge, who florished in fraunce vnder Charles surnamed balde, made a boke against this new opinion of the sacrament, whose Iudgement, shortly after, Beringarius of the coūtrye of Turonne,
and weary worthy in learning, who flourished in france under Charles surnamed bald, made a book against this new opinion of the sacrament, whose Judgement, shortly After, Beringarius of the country of Turonne,
But one lanfranck of pauia bishop of Canterbery in England, so much preuayled with his auctoritie, with Pope Leo the nynth and so much persuaded him, that in the councell of vercels, he caused the sayd Ihon scotusses boke and berengarionses opinion who followed him, to be condemned.
But one Lanfranc of Paul bishop of Canterbury in England, so much prevailed with his Authority, with Pope Leo the nynth and so much persuaded him, that in the council of vercels, he caused the said John scotusses book and berengarionses opinion who followed him, to be condemned.
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and sitting on the right hand of the father can not be called back from heauen, (as thapostell peter wryteth) be cause that the parson of Christ hath his being of god and of man,
and sitting on the right hand of the father can not be called back from heaven, (as The apostle peter writes) be cause that the parson of christ hath his being of god and of man,
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Beringarius recantation is put in the decree of consecration, the.ij. distinction, capite Ego beringarius, where he confesseth and affirmeth that he beleueth with the church of Rome that the bread and the wyne, which be set on thaltare, be not onely a sacrament,
Beringarius recantation is put in the Decree of consecration, the ij distinction, capite Ego Beringarius, where he Confesses and Affirmeth that he Believeth with the Church of Room that the bred and the wine, which be Set on thaltare, be not only a sacrament,
but also they be the true body and bluod of our lord Iesus Christ, and that he is not only in the sacramēt, but also in trowth sensually handled with the priestes handes,
but also they be the true body and bluod of our lord Iesus christ, and that he is not only in the sacrament, but also in trowth sensually handled with the Priests hands,
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Doo ye think that this was a godly confession that they compelled this holy man Beringarius to make, the which confesseth that Christ is in deede sensibly handeled, that is to say towched,
Doo you think that this was a godly Confessi that they compelled this holy man Beringarius to make, the which Confesses that christ is in deed sensibly handled, that is to say touched,
and broken with the priestes handes, and than after, that he is knawed in to morsels with the teeth of the faythfull? Me thinketh that this confession is like vnto that bost of Bachanus that beleued to moch as it is said.
and broken with the Priests hands, and than After, that he is knawed in to morsels with the teeth of the faithful? Me Thinketh that this Confessi is like unto that boast of Bachanus that believed to much as it is said.
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and therfor he sayth, if thow dowst not after a safe sort vnderstād Beringarius words, thou shalt fall into a greatter heresy than that which he had.
and Therefore he say, if thou dowst not After a safe sort understand Beringarius words, thou shalt fallen into a greater heresy than that which he had.
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The master of the sentences in the fourth, the.xij. distinction, myndy• … g to glose the words of the same confession, sayth, that the same (to be sensibly handled) may be referred both to thone and thother, that is to say to the body and to the sacrament of the body.
The master of the sentences in the fourth, the xij distinction, myndy• … g to gloze the words of the same Confessi, say, that the same (to be sensibly handled) may be referred both to thone and tother, that is to say to the body and to the sacrament of the body.
But the same (to be broken in peeces and to be knawed into morsels, can not be said but of the sacrament only, A good glose that speaketh contrary to the text. This glose hath.ij. faultes.
But the same (to be broken in Pieces and to be knawed into morsels, can not be said but of the sacrament only, A good gloze that speaks contrary to the text. This gloze hath ij Faults.
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and if it be felt, it must nedes be hote or cold, moist or drie, hard or soft, rough or smoth, who did euer touch Christes body syns it ascended into heauen,
and if it be felt, it must needs be hight or cold, moist or dry, hard or soft, rough or smooth, who did ever touch Christ's body Sins it ascended into heaven,
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and dyd euer feele it whether it were whote could or of what qualytie it should be? If the master of the sentences had said that the withcommes of the bread and the wyne be handled with handes, he had sayd true according to his opynion,
and did ever feel it whither it were hot could or of what qualytie it should be? If the master of the sentences had said that the withcommes of the bred and the wine be handled with hands, he had said true according to his opinion,
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Further if Christs body in the sacrament may be handled with handes, why should it not be seene? It is playne that euery thing that is felt, may also be seene,
Further if Christ body in the sacrament may be handled with hands, why should it not be seen? It is plain that every thing that is felt, may also be seen,
For the text of beringarius confession, sayth expresly, that not only the sacrament, but Christs body and bluod, be sensibly handled with the priestes handes, be broken and knawed to morsels with the teeth of the faithfull.
For the text of Beringarius Confessi, say expressly, that not only the sacrament, but Christ body and bluod, be sensibly handled with the Priests hands, be broken and knawed to morsels with the teeth of the faithful.
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Further it is not to be thought that they who were present at that confession, did vnderstand the wordes otherwise thē according to the open and lettered signification.
Further it is not to be Thought that they who were present At that Confessi, did understand the words otherwise them according to the open and lettered signification.
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For so moch as that in confessions men must chefelye speake playnely, and not in such sort as it should be necessary to gyue them gloses and expositions,
For so much as that in confessions men must chiefly speak plainly, and not in such sort as it should be necessary to gyve them gloss and expositions,
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and vnsufferable, should be sensibly handled, and broken with the priestes handes, and chawed and gnaued into morsels, with the teeth of the faithfull.
and unsufferable, should be sensibly handled, and broken with the Priests hands, and chawed and gnaued into morsels, with the teeth of the faithful.
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and of the turning of the bread and the wyne into Christes body and bluod, to Imagin such things, I say, in my Iudgsment that they be chefely.ij. The first is the ignorance of the maners of speach of the holy scripture,
and of the turning of the bred and the wine into Christ's body and bluod, to Imagine such things, I say, in my Judgment that they be chiefly ij The First is the ignorance of the manners of speech of the holy scripture,
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and beingly, the very body ād the very bluod of Christ, or at the least, that the one and thother, that is to saie Christes body and bluod, were with in the sacramēt.
and beingly, the very body and the very bluod of christ, or At the least, that the one and tother, that is to say Christ's body and bluod, were with in the sacrament.
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Thei sawe that the words were clere, and on the other side also, that the old doctours many tymes did affirme and call the breade and the wyne, body and bluod, they thought that that was the mynd,
They saw that the words were clear, and on the other side also, that the old Doctors many times did affirm and call the bread and the wine, body and bluod, they Thought that that was the mind,
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And thei considered not that the same scripture whan it treateth of sacramēts is wōt to speak after that sort that is to say, to call the sacraments by the name of the things signified,
And they considered not that the same scripture when it Treateth of Sacraments is wont to speak After that sort that is to say, to call the Sacraments by the name of the things signified,
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as allredy we haue beforcertē tymes told, ād that the doctors likwyse folow the same maner of speach, this I think is one cause why thei did so vtter it.
as already we have beforcerten times told, and that the Doctors likewise follow the same manner of speech, this I think is one cause why they did so utter it.
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The foresaid lāfrāck in his boke of the sacramēt, the which he wrote against Beringarius saith we beleue, saith he, that the earthly substāces the which vpon the lordes table be by the priestly ministery deuinelie hallowed, by the heauēly powr, be vnspeakably, vncōceiuably,
The foresaid Lanfranc in his book of the sacrament, the which he wrote against Beringarius Says we believe, Says he, that the earthly substances the which upon the Lords table be by the priestly Ministry deuinelie hallowed, by the heavenly power, be unspeakably, vnconceiuably,
and to vnderstād with reson, after what sort the bread is made flesh, ād the wyne is turned in to bluod, beingly, the nature of the one and the other being changed,
and to understand with Reason's, After what sort the bred is made Flesh, and the wine is turned in to bluod, beingly, the nature of the one and the other being changed,
Thomas of aquyne in his hymne of the sacramēt of the lords body, ād bluod sayth the lyke, that is to saie, the word flesh, that is to sai, the sonn of god made man, with the word, doth make bread flesh,
Thomas of aquyne in his hymn of the sacrament of the Lords body, and bluod say the like, that is to say, the word Flesh, that is to sai, the son of god made man, with the word, does make bred Flesh,
Let them tell me then, where is the scripture that they alledge? Where is gods word on which they grownd their faith? Should we beleue these doctours that make thearticles of the faith without gods word, that bilde their bilding vpon the sand and not vpō the sure rock? The first cause, I say, of such opynions, was the ignorance of the holy scripture.
Let them tell me then, where is the scripture that they allege? Where is God's word on which they ground their faith? Should we believe these Doctors that make thearticles of the faith without God's word, that bilde their building upon the sand and not upon the sure rock? The First cause, I say, of such opinions, was the ignorance of the holy scripture.
The second cause without comparayson is moch wors than this, And parauenture it shall appeare to some that I am of an euell mynd, thinking so moch euel as I doo of the auctours of such opinions.
The second cause without comparayson is much Worse than this, And paraventure it shall appear to Some that I am of an evil mind, thinking so much evil as I do of the Authors of such opinions.
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But if thei will consider the disceightes, the craftes, and the nomber of abuses that be malytiously committed in the masse, thei will sai surely that I am yet to gentle, that I think not moch wors.
But if they will Consider the disceightes, the crafts, and the number of Abuses that be malytiously committed in the mass, they will sai surely that I am yet to gentle, that I think not much Worse.
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The second cause, I say, that I imagine, is this, that is to saie that thei desired to gyue credite to the priuate masse, that is to say to that masse, where he that saith it onely, taketh the sacrament and doth not deale it to the people.
The second cause, I say, that I imagine, is this, that is to say that they desired to gyve credit to the private mass, that is to say to that mass, where he that Says it only, Takes the sacrament and does not deal it to the people.
and the mynyster did not take it alone as hath bene vsed frō certē hondreth yeares hetherto, against Christes expresse ordynāce ād cōmaundement who sayd whan he did institute the sacrament, that thei should take it and dyuide it amōg thē,
and the minister did not take it alone as hath be used from certain hondreth Years hitherto, against Christ's express ordnance and Commandment who said when he did institute the sacrament, that they should take it and dyuide it among them,
It multiplied the churches reuenewes ād in thend it made thē lyue in delytes, as before in the boke of the anatomy in the chapter of the abuses of the masse, we haue sayd.
It multiplied the Churches revenues and in The end it made them live in delights, as before in the book of the anatomy in the chapter of the Abuses of the mass, we have said.
The popes that sawe this goodlye inuention to be moch for their purpose thei after did, not only with their decrees and cōcels allowe it but they did bynd the Christian people beleue it,
The Popes that saw this goodly invention to be much for their purpose they After did, not only with their decrees and councils allow it but they did bind the Christian people believe it,
I haue spokē of the first dyuisers of these opinions, what causes I thinck did moue thē to seke owt so strange Imaginations and so farr from the trouth.
I have spoken of the First dyuisers of these opinions, what Causes I think did move them to seek out so strange Imaginations and so Far from the troth.
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It is true in deede that a nother ignorance made them to erre, that is to say, that when they sawe that the pope and the councels had so determined, thei Imagined that they were tyed and bound, to beleue all that that thei had appointed and ordeyned to be beleued of all the faithfull.
It is true in deed that a neither ignorance made them to err, that is to say, that when they saw that the pope and the Counsels had so determined, they Imagined that they were tied and bound, to believe all that that they had appointed and ordained to be believed of all the faithful.
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And therfor thei haue affirmed this opiniō as an article of the faith, thinking they should haue bene heretikes if they should haue holden any other wyse.
And Therefore they have affirmed this opinion as an article of the faith, thinking they should have be Heretics if they should have held any other wise.
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And to proue this true, certen of them, and among the rest, Thomas of argētyne the heremyte, in the fourth, the.xi. distinction, saye that before the article of the turnkēding was determyned by the church, It was no heresy to sai the contrary, that is to sai, that the bread and wyne remayne after the consecration.
And to prove this true, certain of them, and among the rest, Thomas of argentyne the hermit, in the fourth, the xi distinction, say that before the article of the turnkending was determined by the Church, It was no heresy to sai the contrary, that is to sai, that the bred and wine remain After the consecration.
and that euery thing that the see Apostolyke and those councels determyned, was an oracle, against the which it was not lawfull to speake, the poore soules not vnderstanding, that no man is bound in matters perteyning to faith, to beleue eyther pope or councles,
and that every thing that the see Apostolic and those Counsels determined, was an oracle, against the which it was not lawful to speak, the poor Souls not understanding, that no man is bound in matters pertaining to faith, to believe either pope or councles,
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And if we haue particular reuerence to any councels, it is because that in their determinacions, they agree with the holy scripture, which ought to be the paterne,
And if we have particular Reverence to any Counsels, it is Because that in their determinations, they agree with the holy scripture, which ought to be the pattern,
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ād the rule, to all the mē in the world And therfor we haue in specyall worshyp those.iiij. councels, that is to say the councel of Nece, in the which the error of Arrius was destroyed, the councel of Constātinople, gathered together against Eunomius and Macedonius, the first councel of Ephesus where Nestorius was iudged ād condēned, the coūcel of Calcedō in the which the wickednes of Eutyches and dyostorus,
and the Rule, to all the men in the world And Therefore we have in special worship those iiij Counsels, that is to say the council of Niece, in the which the error of Arius was destroyed, the council of Constātinople, gathered together against Eunomius and Macedonius, the First council of Ephesus where Nestorius was judged and condemned, the council of Calcedom in the which the wickedness of Eutyches and dyostorus,
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But if that men, (let them be of what so euer knowlege, holynes and auctoritie ye will), shall not bring furth, in gods things, the holy scripture, we ought not to beleue thē nor all the whole world to gether can not make a man to beleue a thing as an article of the faith,
But if that men, (let them be of what so ever knowledge, holiness and Authority you will), shall not bring forth, in God's things, the holy scripture, we ought not to believe them nor all the Whole world to gether can not make a man to believe a thing as an article of the faith,
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It is tyme now that we knyt vp the some of this present sermon in the which this article that is whether Christ be really and bodyly in the sacrament of thanks geuing or no, is largely examyned.
It is time now that we knit up the Some of this present sermon in the which this article that is whither christ be really and bodily in the sacrament of thanks giving or not, is largely examined.
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but Christ is not there bodyly presēt of any maner of sort, but as mā he is onelie in heauen, where he sitteth on the right hād of the father frō whence he shall come to Iudge the liuinge ād the deade, as tharticle of our faith doth sai.
but christ is not there bodily present of any manner of sort, but as man he is only in heaven, where he Sitteth on the right hand of the father from whence he shall come to Judge the living and the dead, as tharticle of our faith does sai.
Then next, seinge that this sacrament was instituted only for remembrance, it suffiseth that it doo bring vs in remembrance of Christs body and bluod geuē for our raunsominge And it nedeth not to put there the bodyly presence of thone,
Then next, sing that this sacrament was instituted only for remembrance, it Suffices that it do bring us in remembrance of Christ body and bluod given for our ransoming And it needeth not to put there the bodily presence of thone,
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or of thother, for so moch as that the right of no sacrament either in generall or particular requireth thys &c. The third, seing the spirituall eating of Christ is only profitable and not the bodyly, If Christ were as man in the sacramēt he should help nothing.
or of tother, for so much as that the right of no sacrament either in general or particular requires this etc. The third, sing the spiritual eating of christ is only profitable and not the bodily, If christ were as man in the sacrament he should help nothing.
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The turnekindinge of the bread and wyne into Christes body and bluod, cannot stand together with certen playne and many fest effects, which be sene that is to say, with the noryshing,
The turnekindinge of the bred and wine into Christ's body and bluod, cannot stand together with certain plain and many fist effects, which be seen that is to say, with the nourishing,
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because the sacramēt doth norish as other bread and wyne doth, and with thingenderyng of certen beasts as magots or such like beastes, the which things cannot be made, admitting this turnkynding of the bread and the wyne, in to Christes body and bluod.
Because the sacrament does nourish as other bred and wine does, and with thingenderyng of certain beasts as maggots or such like beasts, the which things cannot be made, admitting this turnkynding of the bred and the wine, in to Christ's body and bluod.
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The syxt, it should not be necessary that Christ on the day of iudgement should come down frō heauen, but that he shuld stepp out of the sacrament, seing he is here, moch nerer on earth then in heauen.
The syxt, it should not be necessary that christ on the day of judgement should come down from heaven, but that he should step out of the sacrament, sing he is Here, much nearer on earth then in heaven.
The eyght, The surs••m corda which is song in the masse, geueth to vnderstand that in old tyme Christs bodyly presence in the sacrament was not beleued.
The eyght, The surs••m Corda which is song in the mass, Giveth to understand that in old time Christ bodily presence in the sacrament was not believed.
The nynth, If forbecause Christ sayd this is my body, shewing the bread, and thit is my bluod shewing the wyne, the bread and the wyne shuld be turned into his body and bluod or els that the body and bluod shuld be there present, seing there be many other speaches in the scripture like vnto this, it shuld be behoue full that the lyke shuld be done in all those, from whens wold folow many inconueniences.
The nynth, If forbecause christ said this is my body, showing the bred, and Thit is my bluod showing the wine, the bred and the wine should be turned into his body and bluod or Else that the body and bluod should be there present, sing there be many other Speeches in the scripture like unto this, it should be behoove full that the like should be done in all those, from whence would follow many inconveniences.
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The tenth, seing that Christes flesh can not be eaten, nor his bluod droken, but after.ij. sortes, that is to say, spiritually by fayth, and sacramentally.
The tenth, sing that Christ's Flesh can not be eaten, nor his bluod droken, but After ij sorts, that is to say, spiritually by faith, and sacramentally.
And this may be done without the bodyly presence, as the auncients did eate and drink him before that he toke mans fleshe as paul saith wryting to the Chorynthyes there is therfor no necessytie to affirme that bodyly presence in the sacrament.
And this may be done without the bodily presence, as the ancients did eat and drink him before that he took men Flesh as paul Says writing to the Chorynthyes there is Therefore no necessity to affirm that bodily presence in the sacrament.
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Then further also, the error was so cōfirmed and after such sort rooted in the myndes of the people, that it could not be pluckt vp nor rooted out, without (as it is comonly said) moch digging, and deluing.
Then further also, the error was so confirmed and After such sort rooted in the minds of the people, that it could not be plucked up nor rooted out, without (as it is commonly said) much digging, and delving.
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And therfor it was necessary for vs to be long, and parauenture somthing tedious to the lerned, neuertheles this labor is chefely taken for the vnlerned.
And Therefore it was necessary for us to be long, and paraventure something tedious to the learned, nevertheless this labour is chiefly taken for the unlearned.
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euen destroie as the lytle stone did that great Image which Nabuchodonosor sawe, in his dreame, that is to sai, that he will make him vtterly vanysh away,
even destroy as the little stone did that great Image which Nebuchadnezzar saw, in his dream, that is to sai, that he will make him utterly vanish away,
and be come nothing, to the entent, that gods finall ād perfite kingdome mai come thorow Christ Iesus his son our lord and redemer, to whō be honor and glory world without ende Amen. FINIS.
and be come nothing, to the intent, that God's final and perfect Kingdom mai come thorough christ Iesus his son our lord and redeemer, to whom be honour and glory world without end Amen. FINIS.
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Note further that in turninge of Moyses rod, of the water into bluod and such other myracles the senses did witnes the chaunge of the thinges, which holdeth not in the transubstantiation.
Note further that in turning of Moses rod, of the water into bluod and such other Miracles the Senses did witness the change of the things, which holds not in the transubstantiation.
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