The table of the Lord whereof, 1. The vvhole seruice, is the liuing bread. 2. The guests, any man. 3. The mouth to eate, faith onely. By Gilbert Primerose, Doctour of Divinitie, one of his Maiesties chaplaines in ordinary, and pastour of the French church at London.
It is written in the third Psalme, that Salvation is the Lords: Salvation is the Lords gift; Salvation is the Lords worke; Salvation is the Lord himselfe.
It is written in the third Psalm, that Salvation is the lords: Salvation is the lords gift; Salvation is the lords work; Salvation is the Lord himself.
The sence of the first is that which God said vnto Christ by the Prophet Isaiah, I will giue thee for a light to the Gentiles, that thou mayest be my salvation vnto the end of the world.
The sense of the First is that which God said unto christ by the Prophet Isaiah, I will give thee for a Light to the Gentiles, that thou Mayest be my salvation unto the end of the world.
These two are coupled together by the coupling word, Am: But because this division will seeme too scholasticall and harsh to popular & vnlearned eares, we shall follow the words of the Text,
These two Are coupled together by the coupling word, Am: But Because this division will seem too scholastical and harsh to popular & unlearned ears, we shall follow the words of the Text,
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I am bread. 3. The excellency and vse of this bread, in that he calleth it living, I am, saith he, the living bread. 4. The spring from whence this excellency doth flow;
I am bred. 3. The excellency and use of this bred, in that he calls it living, I am, Says he, the living bred. 4. The spring from whence this excellency does flow;
WHEN wee speake of titles of dignities, or of any excellent qualitie, it is necessary to know before all things the persons which are capable of them, and to whom they belong.
WHEN we speak of titles of dignities, or of any excellent quality, it is necessary to know before all things the Persons which Are capable of them, and to whom they belong.
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So one man is often more to be esteemed then ten thousand others, as Davids Captaines said vnto him, Thou art worth ten thousand of vs. For this cause in the civill Law the first question is of the sufficiency and abilitie of the persons the next is of their rights, prerogatiues,
So one man is often more to be esteemed then ten thousand Others, as Davids Captains said unto him, Thou art worth ten thousand of us For this cause in the civil Law the First question is of the sufficiency and ability of the Persons the next is of their rights, prerogatives,
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The Iewes desiring that Christ would feed them more delicately then he had done, alleaged vnto him vers. 31. the example of Moses, saying, that he gaue to their Fathers bread from heaven to eate:
The Iewes desiring that christ would feed them more delicately then he had done, alleged unto him vers. 31. the Exampl of Moses, saying, that he gave to their Father's bred from heaven to eat:
Wherevpon taking a new occasiō to speake to them of a more excellent bread, he answered, vers. 32. Verily, verily, I say vnto you, Moses gaue you not that bread from heaven:
Whereupon taking a new occasion to speak to them of a more excellent bred, he answered, vers. 32. Verily, verily, I say unto you, Moses gave you not that bred from heaven:
For who can giue the bread of heaven but the Father of lights which is in heaven? 2. He describeth vnto them the excellency and vertue of that bread, saying, vers. 33. for the bread of God is he which commeth downe from heaven,
For who can give the bred of heaven but the Father of lights which is in heaven? 2. He Describeth unto them the excellency and virtue of that bred, saying, vers. 33. for the bred of God is he which comes down from heaven,
Then the Iewes, forgetting the miracle of the fiue loaues and of the two fishes, murmured at him, because he said, I am the bread which came downe from heauen.
Then the Iewes, forgetting the miracle of the fiue loaves and of the two Fish, murmured At him, Because he said, I am the bred which Come down from heaven.
vers. 41. But he notwithstanding their murmuring giueth glory to God, and seeking to overcome their obstinacie and stubbornenesse, affirmeth againe, Verse 48. I am that bread of life, and againe, Vers. 51. in this Text, I am the liuing bread which came downe from heaven, and so often in the verses following.
vers. 41. But he notwithstanding their murmuring gives glory to God, and seeking to overcome their obstinacy and stubbornenesse, Affirmeth again, Verse 48. I am that bred of life, and again, Vers. 51. in this Text, I am the living bred which Come down from heaven, and so often in the Verses following.
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so from this frequent repetition we may conclude, that Christ indeed is the living bread, that he alone & none other with him, none other besides him is that bread.
so from this frequent repetition we may conclude, that christ indeed is the living bred, that he alone & none other with him, none other beside him is that bred.
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So when Christ saith, I am the living bread, it is manifest, saith Cyrillus, that no other bread, no other food, saue the Sonne of God, is appointed to reasonable and intellectuall creatures: He is the true Manna:
So when christ Says, I am the living bred, it is manifest, Says Cyril, that no other bred, no other food, save the Son of God, is appointed to reasonable and intellectual creatures: He is the true Manna:
Whatsoever things God commanded, those Moses writ in a booke, vntill they were finished: And of that booke Moses said, Cursed is euery one that continueth not in all things which are written in the book of the Law to doe them.
Whatsoever things God commanded, those Moses writ in a book, until they were finished: And of that book Moses said, Cursed is every one that Continueth not in all things which Are written in the book of the Law to do them.
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Dauid having a purpose to build an house to God, Nathan approved it, but God said vnto him, Wheresoeuer I haue walked with all Israel, spake I a word to any of the Iudges of Israel, saying,
David having a purpose to built an house to God, Nathan approved it, but God said unto him, Wheresoever I have walked with all Israel, spoke I a word to any of the Judges of Israel, saying,
Who then in the house of God was to be so bold as to establish a figure of the things of God, a type of the Sonne of God, without speciall command and direction from God?
Who then in the house of God was to be so bold as to establish a figure of the things of God, a type of the Son of God, without special command and direction from God?
When the people did set vp such Will-worship, did not God hew it downe with this sharpe and heavie Axe, Who hath required this at your hand? When the Iewes through a most fervent zeale vnto God built the high places of Tophet, to offer vp their sonnes and their daughters to God in a burnt sacrifice, this was a good reason to God,
When the people did Set up such Will-worship, did not God hew it down with this sharp and heavy Axe, Who hath required this At your hand? When the Iewes through a most fervent zeal unto God built the high places of Tophet, to offer up their Sons and their daughters to God in a burned sacrifice, this was a good reason to God,
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For this cause the Apostle after he had declared to the Church all the counsel of God, averred that he had taught none other things then those which the Prophets and Moses did say should come, and therefore condemned all Will-worship, though it had a faire shew of wisdome and humility. Thus cōparing Christ with the Angels, he asketh, Vnto which of the Angels said he at any time, Thou art my Sonne, This day haue I begotten thee? And againe, To which of the Angels said he at any time:
For this cause the Apostle After he had declared to the Church all the counsel of God, averred that he had taught none other things then those which the prophets and Moses did say should come, and Therefore condemned all Will-worship, though it had a fair show of Wisdom and humility. Thus comparing christ with the Angels, he asks, Unto which of the Angels said he At any time, Thou art my Son, This day have I begotten thee? And again, To which of the Angels said he At any time:
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OBSERVE this well against Papists, who are now taught by Iesuites to aske of you Doe ye not beleeue that Purgatorie is a fable, that the body of Christ is not in the Eucharist, that the Masse is not a propitiatorie sacrifice, that it is not lawfull to pray to the Saints which are in heaven, that the Pope is not the head of the Church, that there are but two Sacramēts? If ye answer that ye beleeue so, they intangle you with new questions, asking where is it written;
OBSERVE this well against Papists, who Are now taught by Iesuites to ask of you Do you not believe that Purgatory is a fable, that the body of christ is not in the Eucharist, that the Mass is not a propitiatory sacrifice, that it is not lawful to pray to the Saints which Are in heaven, that the Pope is not the head of the Church, that there Are but two Sacraments? If you answer that you believe so, they entangle you with new questions, asking where is it written;
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If then God hath not said that there is no Purgatorie, how can yee say yee beleeue that there is none? So they fetter you with sophisticall interrogations,
If then God hath not said that there is no Purgatory, how can ye say ye believe that there is none? So they fetter you with sophistical interrogations,
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There is no word to be beleeved after the word of Moses, after the word of the Prophets, much more after the word of Iesus Christ, and of his Apostles.
There is no word to be believed After the word of Moses, After the word of the prophets, much more After the word of Iesus christ, and of his Apostles.
For where the Scripture is dumbe, who shall accuse me if I be deafe? Where there is no word, can I haue any faith, seeing faith is by hearing, and hearing by the Word of God?
For where the Scripture is dumb, who shall accuse me if I be deaf? Where there is no word, can I have any faith, seeing faith is by hearing, and hearing by the Word of God?
and the fire of heaven shall devoure him, as it did Nadab and Abihu. And to such a man yee must say with Tertullian, I receiue not that which thou bringest of thine owne invention besides the Scripture.
and the fire of heaven shall devour him, as it did Nadab and Abihu. And to such a man ye must say with Tertullian, I receive not that which thou bringest of thine own invention beside the Scripture.
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And taking their harpes in their hands, would joyntly fall downe before the Lambe, and sing to his glory the new song, which I exhort you all to sing vnto him in your hearts for conclusion of this first part of my Text, Thou art worthy, O Lord, to receiue glory, and honour, and power:
And taking their harps in their hands, would jointly fallen down before the Lamb, and sing to his glory the new song, which I exhort you all to sing unto him in your hearts for conclusion of this First part of my Text, Thou art worthy, Oh Lord, to receive glory, and honour, and power:
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IT is then Christ Christ alone to whom the Scripture beareth Record that he is the living bread: We are now to search in the second part of this Discourse the causes why he called himselfe bread: For in all Metaphores which are Epitomes and Abridgements of Similitudes, we must not so much regard whence they are taken, (as those doe which tie their eares to the leaues of the words) as dig with our minds into the root of the reason wherefore they are vsed.
IT is then christ christ alone to whom the Scripture bears Record that he is the living bred: We Are now to search in the second part of this Discourse the Causes why he called himself bred: For in all Metaphors which Are Epitomes and Abridgements of Similitudes, we must not so much regard whence they Are taken, (as those doe which tie their ears to the leaves of the words) as dig with our minds into the root of the reason Wherefore they Are used.
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When David saith, that God bringeth forth bread out of the earth, and wine that maketh glad the heart of man, it is taken in a vulgar sence, which is common to all languages,
When David Says, that God brings forth bred out of the earth, and wine that makes glad the heart of man, it is taken in a Vulgar sense, which is Common to all languages,
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Wherein it is said, that Iesus tooke bread. When Elisha counselled the King of Israel to set bread and water before the Armie of the King of Syria, bread is taken for meate without drinke.
Wherein it is said, that Iesus took bred. When Elisha counseled the King of Israel to Set bred and water before the Army of the King of Syria, bred is taken for meat without drink.
When Christ hath taught vs to pray, Giue vs this day our daily bread, bread signifieth all things needfull for the sustenance of this our mortall life.
When christ hath taught us to pray, Give us this day our daily bred, bred signifies all things needful for the sustenance of this our Mortal life.
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The inhabitants of the Maldiuian Isles, cracke much of a tree growing every where amongst them, called Coco, the onely fruit wherof furnishes vnto them bread, wine, oyle, vinegar, sugar, butter, to feed them deliciously, physicke to heale their diseases, Hemp to make Cables and Sayles for Shippes, Lint to make cloths to cover their nakednesse:
The inhabitants of the Maldiuian Isles, Crac much of a tree growing every where among them, called Coco, the only fruit whereof furnishes unto them bred, wine, oil, vinegar, sugar, butter, to feed them deliciously, physic to heal their diseases, Hemp to make Cables and Sails for Ships, Lint to make clothes to cover their nakedness:
One who did liue many yeares in those Isles, writeth that he saw a Shippe of two hundreth tunnes, whereof all the tymber and nayles were of that tree, all the Cables and Sayles were of the outward skin of the fruit thereof,
One who did live many Years in those Isles, Writeth that he saw a Ship of two Hundredth tons, whereof all the timber and nails were of that tree, all the Cables and Sails were of the outward skin of the fruit thereof,
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And indeed it is a most wonderfull tree, but not to be matched with the tree of life which is in the middest of the Paradise of God, with our Lord Iesus Christ, who is all that & more then all that to our soules: He is here in my.
And indeed it is a most wonderful tree, but not to be matched with the tree of life which is in the midst of the Paradise of God, with our Lord Iesus christ, who is all that & more then all that to our Souls: He is Here in my.
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He is the garment wherewith our nakednesse is covered, and our persons are graced: He is the foundation and chiefe corner stone, wherevpon we are built.
He is the garment wherewith our nakedness is covered, and our Persons Are graced: He is the Foundation and chief corner stone, whereupon we Are built.
The true light, the Sunne of righteousnesse, which inlighteneth vs, and bringeth vnto vs healing in his wings. He is the Prophet who teacheth salvation:
The true Light, the Sun of righteousness, which Enlighteneth us, and brings unto us healing in his wings. He is the Prophet who Teaches salvation:
HERE some aske why Iesus Christ did vse such Metaphoricall words of bread, & of eating, seeing he might haue said in proper & cleare tearmes, that he is the author of eternall salvation vnto all them that obey him, as the Apostle calleth him in the Epistle to the Hebrewes?
HERE Some ask why Iesus christ did use such Metaphorical words of bred, & of eating, seeing he might have said in proper & clear terms, that he is the author of Eternal salvation unto all them that obey him, as the Apostle calls him in the Epistle to the Hebrews?
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I answere first, O man wilt thou teach the Word and Wisdome of God to speake? Who hath made mans mouth? Or who maketh the dumbe or deafe, the seeing or the blind? Is it not I, saith the Lord? And wilt thou, to render him like for like, make his mouth?
I answer First, Oh man wilt thou teach the Word and Wisdom of God to speak? Who hath made men Mouth? Or who makes the dumb or deaf, the seeing or the blind? Is it not I, Says the Lord? And wilt thou, to render him like for like, make his Mouth?
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For which cause God framing his stile to our capacity, by similitudes of worldly things which are most esteemed and affected of vs, leadeth vs from the lower parts of the earth far aboue all the visible heavens, from carnall and sensuall imaginations to spirituall and godly meditations, from the vaine cōceit which we haue of our owne worthinesse, to bungring and thirsting after his righteousnesse? Neither did he fetch such similitudes from a farre off,
For which cause God framing his style to our capacity, by Similitudes of worldly things which Are most esteemed and affected of us, leads us from the lower parts of the earth Far above all the visible heavens, from carnal and sensual Imaginations to spiritual and godly meditations, from the vain conceit which we have of our own worthiness, to bungring and thirsting After his righteousness? Neither did he fetch such Similitudes from a Far off,
Because men prise gold aboue all mettall, and value precious stones at an high rate, he saith that he will lay the foundations of his Church with precious stones, make her gates of pearles, her wals of iasper, her streets of pure gold.
Because men prize gold above all mettle, and valve precious stones At an high rate, he Says that he will lay the foundations of his Church with precious stones, make her gates of Pearls, her walls of jasper, her streets of pure gold.
Because the Iewes were much given to bodily exercise, and to renting their clothes in the dayes of their fasting, he speaketh vnto them of a spirituall fasting ▪ which he calleth the loosing of the bands of wickednesse, &c. and the renting their hearts. Because also they were ever bragging that they were Iewes, and had the Circumcision, the Apostle teacheth them that the true Iew whose praise is not of men,
Because the Iewes were much given to bodily exercise, and to renting their clothes in the days of their fasting, he speaks unto them of a spiritual fasting ▪ which he calls the losing of the bans of wickedness, etc. and the renting their hearts. Because also they were ever bragging that they were Iewes, and had the Circumcision, the Apostle Teaches them that the true Iew whose praise is not of men,
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ch told him when he was preaching, that his mother and brethren desired to speake with him, he answered, whosoever shall doe the will of my Father which is in heaven, the same is my brother, and sister, and mother:
changed told him when he was preaching, that his mother and brothers desired to speak with him, he answered, whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother:
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When the woman of Samaria which was drawing water had said vnto him, How is it, that thou being a Iew askest drinke of me which am a woman of Samaria? He tooke occasion of her speech to call his doctrine, his grace, his owne selfe, the living water, whereof whosoever drinketh shall never thirst:
When the woman of Samaria which was drawing water had said unto him, How is it, that thou being a Iew askest drink of me which am a woman of Samaria? He took occasion of her speech to call his Doctrine, his grace, his own self, the living water, whereof whosoever Drinketh shall never thirst:
AFTER the same manner, perceiving that those fiue thousand men which he had miraculously fed and filled with fiue loaues and two small fishes, were come to make him a King, not for any true loue vnto him,
AFTER the same manner, perceiving that those fiue thousand men which he had miraculously fed and filled with fiue loaves and two small Fish, were come to make him a King, not for any true love unto him,
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but onely because they had bin fed by him, and had conceived a new hope, that following such a wonderfull King, meate should never be wanting to their bellies,
but only Because they had been fed by him, and had conceived a new hope, that following such a wonderful King, meat should never be wanting to their bellies,
yea that he would make bread to raine downe vpon them, as Moses did vpon their fathers in the Wildernesse, he by diversion speaketh to them of a farre more excellent bread, which he would giue them;
yea that he would make bred to rain down upon them, as Moses did upon their Father's in the Wilderness, he by diversion speaks to them of a Far more excellent bred, which he would give them;
If he had clothed them miraculously, as miraculously he had fed them, and if they had followed him thervpon to make him King, he would vndoubtedly advised them to labour for the raiments which wax never old,
If he had clothed them miraculously, as miraculously he had fed them, and if they had followed him thereupon to make him King, he would undoubtedly advised them to labour for the raiments which wax never old,
Which no man that is not witlesse or besides himselfe, will take literally, neither also any of the other similitudes whereof there is great plentie in the Scripture,
Which no man that is not witless or beside himself, will take literally, neither also any of the other Similitudes whereof there is great plenty in the Scripture,
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BVT to leaue Papists, let vs, who are to communicate this morning to the blessed seales of this doctrine, weigh in our minds how Christ per allegoriam necessariorum pabulorum, by the allegory of necessary food,
BUT to leave Papists, let us, who Are to communicate this morning to the blessed Seals of this Doctrine, weigh in our minds how christ per allegoriam necessariorum pabulorum, by the allegory of necessary food,
as Tertullian speaketh, withdraweth the thoughts of his followers from the outward to the inward man, from the flesh to the Spirit, from the food of the body to the food of the soule, that, if it be possible, those which are fed may be fed againe,
as Tertullian speaks, withdraweth the thoughts of his followers from the outward to the inward man, from the Flesh to the Spirit, from the food of the body to the food of the soul, that, if it be possible, those which Are fed may be fed again,
And if they take them not, as indeed they tooke them not, i.e. they vnderstood them not, let vs take them, least the fragments perish, as we are exhorted by S. Austin.
And if they take them not, as indeed they took them not, i.e. they understood them not, let us take them, lest the fragments perish, as we Are exhorted by S. Austin.
II. And therefore is well translated both wayes. III. Christ as he is Mediator is living in himselfe, & quickning vnto vs. IV. This bread is wonderfull aboue all other bread.
II And Therefore is well translated both ways. III. christ as he is Mediator is living in himself, & quickening unto us IV. This bred is wonderful above all other bred.
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if we know more clearely and fully the excellent vertue and vse of it, set down in the word living. For Christ saith, I am the living bread, according to our translation:
if we know more clearly and Fully the excellent virtue and use of it, Set down in the word living. For christ Says, I am the living bred, according to our Translation:
The Iesuites of France barke most spightfully against this last translation, saying that the Greeke word NONLATINALPHABET in all Greeke Authors signifieth liuing, and is never taken from quickening. But as we say in a common Proverbe, The dog that barkes much, bites but little.
The Iesuites of France bark most spitefully against this last Translation, saying that the Greek word in all Greek Authors signifies living, and is never taken from quickening. But as we say in a Common Proverb, The dog that barks much, bites but little.
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and in denying shamelesly that which they know. I. The Greeke word hath both significations in the Septuagint Interpreters, whose words the Evangelists and Apostles follow,
and in denying shamelessly that which they know. I. The Greek word hath both significations in the septuagint Interpreters, whose words the Evangelists and Apostles follow,
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2. The words preceeding and following doe shew that living signifieth quickening. In the 33. verse he saith, The bread of God is he which commeth downe from heaven,
2. The words preceding and following do show that living signifies quickening. In the 33. verse he Says, The bred of God is he which comes down from heaven,
In my Text he saith, I am the living bread which came down from heauen, and addeth in the second part of the verse, If any man eate of this bread he shall liue for ever, calling this bread, Living, because it maketh them that eate it liue for ever.
In my Text he Says, I am the living bred which Come down from heaven, and adds in the second part of the verse, If any man eat of this bred he shall live for ever, calling this bred, Living, Because it makes them that eat it live for ever.
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because they expound it, and all the verses following of the bodily presence of CHRIST in the Eucharist, wherein they confesse that he is not quickning, seeing in the Sacrament not onely many wicked men,
Because they expound it, and all the Verses following of the bodily presence of CHRIST in the Eucharist, wherein they confess that he is not quickening, seeing in the Sacrament not only many wicked men,
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The Greeke word signifieth living: And is not Christ living? If he were not living how could he giue life? For the bread which liveth not, cannot giue life.
The Greek word signifies living: And is not christ living? If he were not living how could he give life? For the bred which lives not, cannot give life.
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For what comfort should it be vnto vs, that Christ liveth in vs, if he did not quicken vs? And this is the drift of this whole Chapter to shew, that he liveth in all them that eate him,
For what Comfort should it be unto us, that christ lives in us, if he did not quicken us? And this is the drift of this Whole Chapter to show, that he lives in all them that eat him,
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and giveth eternall life to all those in whom he liveth, least we should thinke him to be like vnto the swarme of Bees, which did liue and make honey in the carkasse of the Lyon which S••pson had killed,
and gives Eternal life to all those in whom he lives, lest we should think him to be like unto the swarm of Bees, which did live and make honey in the carcase of the lion which S••pson had killed,
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War doe we fight for a word, when no Christian dare deny, but that Christ is both living and quickning? It is safer for vs to consider how Christ is living, & wherefore he is so called.
War do we fight for a word, when no Christian Dare deny, but that christ is both living and quickening? It is safer for us to Consider how christ is living, & Wherefore he is so called.
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If ye consider him as he is the Word which was in the beginning, i.e. as he is true God coessentiall and coeternall to his Father, in him was life: He was living formally. For in God to liue and to be, are one thing.
If you Consider him as he is the Word which was in the beginning, i.e. as he is true God coessential and coeternal to his Father, in him was life: He was living formally. For in God to live and to be, Are one thing.
For what communion can carkasses dead in sin, as we are all by nature, haue with God who liveth for ever & ever? Therefore he speaketh of himselfe as he is the Sonne of man, that is to say, the Mediator between God & man, (for so is the Mediator called by Daniel ) or as God made manifest in the flesh.
For what communion can carcases dead in since, as we Are all by nature, have with God who lives for ever & ever? Therefore he speaks of himself as he is the Son of man, that is to say, the Mediator between God & man, (for so is the Mediator called by daniel) or as God made manifest in the Flesh.
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For as he is the Sonne of man, or as he is Mediator between God and man, the Father hath given him to haue life in himselfe, not to keepe it to himselfe,
For as he is the Son of man, or as he is Mediator between God and man, the Father hath given him to have life in himself, not to keep it to himself,
This is cleare by his owne words in the fist chapter of this Gospel, where first he sheweth that he giveth life, saying, As the Father raiseth vp the dead and quickneth them,
This is clear by his own words in the fist chapter of this Gospel, where First he shows that he gives life, saying, As the Father Raiseth up the dead and Quickeneth them,
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His flesh and his bloud, or rather he himselfe by tearing his flesh and renting it from his soule, He by shedding his bloud in his death is the living bread, giuer and keeper of life, and therefore most worthily called, the bread of life.
His Flesh and his blood, or rather he himself by tearing his Flesh and renting it from his soul, He by shedding his blood in his death is the living bred, giver and keeper of life, and Therefore most worthily called, the bred of life.
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RIGHT HONORABLE, Reverend, Worshipfull, and beloved Auditours, remember, I pray you, the exhortation of our Saviour to the Iewes of Capernaum, and labour not for the meate which perisheth,
RIGHT HONOURABLE, Reverend, Worshipful, and Beloved Auditors, Remember, I pray you, the exhortation of our Saviour to the Iewes of Capernaum, and labour not for the meat which Perishes,
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it is a pitifull spectacle to behold how men labour for the meate which perisheth, they rise vp early, they sit vp late, they eate the bread of sorrowes:
it is a pitiful spectacle to behold how men labour for the meat which Perishes, they rise up early, they fit up late, they eat the bred of sorrows:
This holy Sacrament is as it were the golden dish, wherein it is offered vnto vs. We know what we must doe to receiue the outward Sacrament, the bread of the Lord:
This holy Sacrament is as it were the golden dish, wherein it is offered unto us We know what we must do to receive the outward Sacrament, the bred of the Lord:
and offereth it vnto your famished soules: The Cherubims and Seraphims stand by and wonder. Send your faith thither, and there your faith shall receiue it.
and Offereth it unto your famished Souls: The Cherubims and Seraphims stand by and wonder. Send your faith thither, and there your faith shall receive it.
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This is the worke which God commandeth. 1 Ioh. 3.23. This is the worke which God himselfe worketh in you. Eph. 1.3. Phil. 1.29. This is the worke, which if ye want, all your workes are sinnes. Rom. 14.23. and it is impossible that yee should please God. Heb. 11.6. Which if ye haue, by it Iesus Christ will dwell in you. Eph. 3.17.
This is the work which God commands. 1 John 3.23. This is the work which God himself works in you. Ephesians 1.3. Philip 1.29. This is the work, which if you want, all your works Are Sins. Rom. 14.23. and it is impossible that ye should please God. Hebrew 11.6. Which if you have, by it Iesus christ will dwell in you. Ephesians 3.17.
And this life of Christ, or Christ living in you, shall be so powerfull in you, that as Elijah by the strength of that bread and of that water which the Angel of God prepared for him, went fortie dayes and fortie nights, without hunger, without thirst, without wearinesse, till he came vnto Horeb the Mount of God.
And this life of christ, or christ living in you, shall be so powerful in you, that as Elijah by the strength of that bred and of that water which the Angel of God prepared for him, went fortie days and fortie nights, without hunger, without thirst, without weariness, till he Come unto Horeb the Mount of God.
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So by the vertue of this living bread, which no Angel of God, but God himselfe hath prepared, ye shall walke couragiously and constantly all the dayes of your life, till ye come to the kingdome of heaven, where ye shall sit downe with Abraham, and Isaac,
So by the virtue of this living bred, which no Angel of God, but God himself hath prepared, you shall walk courageously and constantly all the days of your life, till you come to the Kingdom of heaven, where you shall fit down with Abraham, and Isaac,
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For the Scripture beareth record that he tooke on him the seed of Abraham, was made of the seed of David according to the flesh, and was borne of the Virgin Mary.
For the Scripture bears record that he took on him the seed of Abraham, was made of the seed of David according to the Flesh, and was born of the Virgae Marry.
Doe I not fill heauen and earth saith the Lord? He is infinite, and without going, without comming, without alteration, without generation, without corruptiō, without any motion whatsoever, he filleth the whole world, not as the water, not as the aire, not as the light it selfe,
Do I not fill heaven and earth Says the Lord? He is infinite, and without going, without coming, without alteration, without generation, without corruption, without any motion whatsoever, he fills the Whole world, not as the water, not as the air, not as the Light it self,
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They receiue from heaven, but from heaven they bring not the doctrine which they teach vs. Likewise all the gifts of God are created on earth by God who is in heaven.
They receive from heaven, but from heaven they bring not the Doctrine which they teach us Likewise all the Gifts of God Are created on earth by God who is in heaven.
Whereas Christ was in heaven before he came downe from heaven, as he said to his Disciples, What, and if ye shall see the Sonne of man ascend vp where he was before? And being on earth he feared not to say to Nicodemus, that even then he was in heaven. Which cannot be said of the gift of God, which when they are come from heaven,
Whereas christ was in heaven before he Come down from heaven, as he said to his Disciples, What, and if you shall see the Son of man ascend up where he was before? And being on earth he feared not to say to Nicodemus, that even then he was in heaven. Which cannot be said of the gift of God, which when they Are come from heaven,
THIS then is a particular speech, and a phrase of the Scripture appropriated to God, who is said to come downe from heaven, when he maketh himselfe knowne vnto the world by some strange and vnaccustomed worke, as I haue shewed else-where.
THIS then is a particular speech, and a phrase of the Scripture appropriated to God, who is said to come down from heaven, when he makes himself known unto the world by Some strange and unaccustomed work, as I have showed elsewhere.
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And therefore when Christ saith that he is come downe from heaven, he will haue vs to vnderstand and beleeue 1. that he is God. 2. that he hath made himselfe manifest to the world by an extraordinary worke,
And Therefore when christ Says that he is come down from heaven, he will have us to understand and believe 1. that he is God. 2. that he hath made himself manifest to the world by an extraordinary work,
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And so cōming downe from the heavenly seat, and not departing from the glory of his Father, being inuisible in that which is his, was made visible in that which is ours; the incomprehensible was comprehended;
And so coming down from the heavenly seat, and not departing from the glory of his Father, being invisible in that which is his, was made visible in that which is ours; the incomprehensible was comprehended;
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TO MAKE this more cleare, let vs either learne, or remember, that the Scripture maketh mention of three commings of Christ, the first is past: the second is: the third shall be:
TO MAKE this more clear, let us either Learn, or Remember, that the Scripture makes mention of three comings of christ, the First is passed: the second is: the third shall be:
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And he goeth to God, not leaving vs. He came from God, when being the Sonne of God in heaven without a mother, he became the son of a woman on earth without a Father:
And he Goes to God, not leaving us He Come from God, when being the Son of God in heaven without a mother, he became the son of a woman on earth without a Father:
And the end of it was to take away sinne, or as S. Iohn speaketh, For this purpose the Sonne of God was manifested, that he might destroy the workes of the Devill, and so redeeme vs:
And the end of it was to take away sin, or as S. John speaks, For this purpose the Son of God was manifested, that he might destroy the works of the devil, and so Redeem us:
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The end of his comming was to be liuing bread vnto vs, that is, to redeeme and saue vs. Ye finde in his person all things requisite to do that for which he came.
The end of his coming was to be living bred unto us, that is, to Redeem and save us You find in his person all things requisite to do that for which he Come.
when ye consider those good things which ye receiue by him, and which are all comprehended in this word Bread. The breaking of the bread in the Sacrament sheweth vs, that he was broken in his death to be our bread: And therefore we must say:
when you Consider those good things which you receive by him, and which Are all comprehended in this word Bred. The breaking of the bred in the Sacrament shows us, that he was broken in his death to be our bred: And Therefore we must say:
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but God? And therefore in that wherein he is equall vnto his Father, he is liuing, as he himselfe saith, It is the Spirit that quickeneth: The flesh profiteth nothing.
but God? And Therefore in that wherein he is equal unto his Father, he is living, as he himself Says, It is the Spirit that Quickeneth: The Flesh profiteth nothing.
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II. We should be alwayes rauished in admiration with his comming downe from heaven. III. His most wonderfull humiliation should be vnto vs a patterne of humilitie.
II We should be always ravished in admiration with his coming down from heaven. III. His most wonderful humiliation should be unto us a pattern of humility.
IV. In his comming to be our bread, we should acknowledge our owne indignitie. V. And neverthelesse accept with obedience of faith the honour of his Table. VI. Exhortation, and Consolation.
IV. In his coming to be our bred, we should acknowledge our own indignity. V. And nevertheless accept with Obedience of faith the honour of his Table. VI. Exhortation, and Consolation.
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THIS Doctrine is fertile in instructions & comforts, which may be taken some from the person of Christ, some from the end of his cōming vnto vs. When we consider that he which came downe from heaven is the true God, we must with the Seraphims, and with the man of GOD Elijah cover our faces;
THIS Doctrine is fertile in instructions & comforts, which may be taken Some from the person of christ, Some from the end of his coming unto us When we Consider that he which Come down from heaven is the true God, we must with the Seraphims, and with the man of GOD Elijah cover our faces;
and shew a cheerefull and holy readinesse to doe with obedience whatsoever he commandeth vs. WHEN we heare that he who was higher then the heavens, descended into the lower parts of the earth, & was there crudled like Cheese, clothed with skinne and flesh, fenced with bones & sinewes:
and show a cheerful and holy readiness to do with Obedience whatsoever he commands us WHEN we hear that he who was higher then the heavens, descended into the lower parts of the earth, & was there curdled like Cheese, clothed with skin and Flesh, fenced with bones & sinews:
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When we are taught, that he who being the Son of God, thought it no robbery to be equall with God, & yet notwithstanding made himselfe of no reputation,
When we Are taught, that he who being the Son of God, Thought it no robbery to be equal with God, & yet notwithstanding made himself of no reputation,
and tooke vpon him the forme of a servant, how can we chuse but wonder and be astonied at his humiliation, whereat the Angels themselues are amazed, euer ascending & descending vpon the sonne of man, ever desiring to looke into this mysterie, which passeth all knowledge.
and took upon him the Form of a servant, how can we choose but wonder and be astonished At his humiliation, whereat the Angels themselves Are amazed, ever ascending & descending upon the son of man, ever desiring to look into this mystery, which passes all knowledge.
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Because man in his pride would needs be like vnto God, God to make amends for that fault, by a most wonderfull humiliation would needs be like vnto man,
Because man in his pride would needs be like unto God, God to make amends for that fault, by a most wonderful humiliation would needs be like unto man,
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The Creator to wash the feet of his creature, the Lord of his servant, the master of his disciple, God of man, he that made all things of nothing the feete of a worme which he had made of clay.
The Creator to wash the feet of his creature, the Lord of his servant, the master of his disciple, God of man, he that made all things of nothing the feet of a worm which he had made of clay.
Haue we not greater matter of astonishmēt, when we heare and see that the same Creator of all things became a creature, he who is the eternall possessor & owner of heaven & earth, came downe from heaven and was made man on earth, that he might be the bread of man in heaven? O wonderfull loue! O inestimable bounty!
Have we not greater matter of astonishment, when we hear and see that the same Creator of all things became a creature, he who is the Eternal possessor & owner of heaven & earth, Come down from heaven and was made man on earth, that he might be the bred of man in heaven? O wonderful love! O inestimable bounty!
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And wilt thou who art nothing but the fonne of a man, or rather a man of sin, wilt thou heape vp the summe of thy sinnes by taking vnto thy selfe the wings of pride, to say with the King of Assur, I will ascend into heaven, I will exalt my throne aboue the starres of God, I will be like the most high? Of whom wilt thou learne humilitie,
And wilt thou who art nothing but the fonne of a man, or rather a man of since, wilt thou heap up the sum of thy Sins by taking unto thy self the wings of pride, to say with the King of Assur, I will ascend into heaven, I will exalt my throne above the Stars of God, I will be like the most high? Of whom wilt thou Learn humility,
if thou refusest to learne it of the author of humilitie? These and many moe may be our meditatiōs when we consider the excellencie of the person which is come downe from heaven.
if thou refusest to Learn it of the author of humility? These and many more may be our meditations when we Consider the excellency of the person which is come down from heaven.
When that truth shall be confirmed vnto vs in the Sacrament, if we be not more insensible then stones and rocks, we shall all acknowledge our great indignitie, all cry vnto God with David, Lord, what is man, that thou takest knowledg of him? Or the sonne of man that thou makest account of him? When King David called Mephibosheth to eat bread at his table continually, Mephibosheth bowed himselfe,
When that truth shall be confirmed unto us in the Sacrament, if we be not more insensible then stones and Rocks, we shall all acknowledge our great indignity, all cry unto God with David, Lord, what is man, that thou Takest knowledge of him? Or the son of man that thou Makest account of him? When King David called Mephibosheth to eat bred At his table continually, Mephibosheth bowed himself,
The great King made the mariage of his Sonne, and sent his servants to call them that were biddē to the wedding: That was favour: And they would not come: That was ingratitude:
The great King made the marriage of his Son, and sent his Servants to call them that were bidden to the wedding: That was favour: And they would not come: That was ingratitude:
O glorious spoufe of the Church, thou vouch safest to be our honey combe and our honey our wine, our milke, and our bread, and thou cryest againe vnto vs, Eate, O friends: drinke abundantly, O beloved:
Oh glorious spoufe of the Church, thou vouch Safest to be our honey comb and our honey our wine, our milk, and our bred, and thou Christ again unto us, Eat, Oh Friends: drink abundantly, Oh Beloved:
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And shall we not obey thee? Shall we not follow the example of Mephibosheth? Shall we not accept with reverence and thankesgiving the honour of thy Table,
And shall we not obey thee? Shall we not follow the Exampl of Mephibosheth? Shall we not accept with Reverence and thanksgiving the honour of thy Table,
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Let vs examine our selues, if we loue him and keepe his words, that thereby we may be assured of his second cōming into our hearts by his blessed and holy Spirit to comfort vs. And because he is to come once againe vnto salvation vnto all them that loue his appearing, and looke for him, let vs ioyne our selues with the Church and with the Spirit, and cry with heart & mouth, Come quickly: Even so, come Lord Iesus.
Let us examine our selves, if we love him and keep his words, that thereby we may be assured of his second coming into our hearts by his blessed and holy Spirit to Comfort us And Because he is to come once again unto salvation unto all them that love his appearing, and look for him, let us join our selves with the Church and with the Spirit, and cry with heart & Mouth, Come quickly: Even so, come Lord Iesus.
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THE SECOND PART. OF THE EATERS, AND OF THE EATING OF THE LIVING BREAD. Preached at Otlans before the KINGS Maiestie the twelfth of Iuly. 1625. IOHN VI. 51. If any man eate of this bread, he shall liue for ever.
THE SECOND PART. OF THE EATERS, AND OF THE EATING OF THE LIVING BREAD. Preached At Otlans before the KINGS Majesty the twelfth of Iuly. 1625. JOHN VI. 51. If any man eat of this bred, he shall live for ever.
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AS BREAD, or any other food, how necessary, how sweet, how excellent soever it be, is not vsefull for the preservation of the life of man, till he eate it;
AS BREAD, or any other food, how necessary, how sweet, how excellent soever it be, is not useful for the preservation of the life of man, till he eat it;
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and preserveth not the life which he hath givē, till he be eaten, as he himselfe teacheth vs in this second part of this verse, If any man eate of this bread, he shall liue for ever. WHERE he sheweth. I.
and Preserveth not the life which he hath given, till he be eaten, as he himself Teaches us in this second part of this verse, If any man eat of this bred, he shall live for ever. WHERE he shows. I.
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and what is the manner thereof, to be cōsidered in the word, Eate. 4. The fruit which he that eateth of this bread shall reape thereby: he shall liue for ever:
and what is the manner thereof, to be considered in the word, Eat. 4. The fruit which he that Eateth of this bred shall reap thereby: he shall live for ever:
TO speake first of the Guests which may come and eat, ye may judge by these words of the Text, If any man, that this bread is not like vnto the Passeover, whereof no forreiner nor hired servant might eate:
TO speak First of the Guests which may come and eat, you may judge by these words of the Text, If any man, that this bred is not like unto the Passover, whereof no foreigner nor hired servant might eat:
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so is it like vnto the Manna which rained from the first heaven, and was meat, not onely to the children of Israel, but also to the mixed multitude which came out of Egypt with them:
so is it like unto the Manna which reigned from the First heaven, and was meat, not only to the children of Israel, but also to the mixed multitude which Come out of Egypt with them:
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Did not God say to Eue, who is the mother of all living, that her seed should bruise the head of the Serpent? Did not Noah prophecie, that God should enlarge (or perswade) Iaphet,
Did not God say to Eue, who is the mother of all living, that her seed should bruise the head of the Serpent? Did not Noah prophecy, that God should enlarge (or persuade) Japhet,
and that he should dwell in the tents of Sem? Did not God promise to Abraham, that in his feed all the ▪ Nations of the earth should be blessed? He saith not in his seeds, as of many, but as of one;
and that he should dwell in the tents of Sem? Did not God promise to Abraham, that in his feed all the ▪ nations of the earth should be blessed? He Says not in his seeds, as of many, but as of one;
Did not Iacob foretell, that vnto Shilo should be the gathering of the people? Did not Moses forewarne the Israelites, that because they had moved God to iealousie with that which is not God,
Did not Iacob foretell, that unto Shilo should be the gathering of the people? Did not Moses forewarn the Israelites, that Because they had moved God to jealousy with that which is not God,
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Was not that Prophecie fulfilled in the Apostles dayes? When the Apostle said to the Iewes at Ierusalem, that he was to goe vnto the Gentiles, they lift vp their voices, cast off their clothes, threw dust in the aire,
Was not that Prophecy fulfilled in the Apostles days? When the Apostle said to the Iewes At Ierusalem, that he was to go unto the Gentiles, they lift up their voices, cast off their clothes, threw dust in the air,
and I will heale him, that is to say, according to the interpretation of the Apostle, peace to the Gentiles, which were strangers from the Couenants of promise, hauing no hope,
and I will heal him, that is to say, according to the Interpretation of the Apostle, peace to the Gentiles, which were Strangers from the Covenants of promise, having no hope,
At his death the vaile of the Temple was rent in twaine from the top to the bottome, to signifie that by the power of his death the middle wall of partition betweene vs and the Iewes is broken downe, the enmitie is abolished,
At his death the veil of the Temple was rend in twaine from the top to the bottom, to signify that by the power of his death the middle wall of partition between us and the Iewes is broken down, the enmity is abolished,
of all Nations, and kindred, and people, and tongues, as well as of Iewes. Now the dogs doe no more eate the scraps of the childrens bread, which fall from their Maisters Table:
of all nations, and kindred, and people, and tongues, as well as of Iewes. Now the Dogs do no more eat the scraps of the Children's bred, which fallen from their Masters Table:
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for although that now by the Scriptures of the Prophets it is made knowne to all Nations, yet the manner thereof, that the Gentiles should be fellow-heires,
for although that now by the Scriptures of the prophets it is made known to all nations, yet the manner thereof, that the Gentiles should be fellow-heirs,
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by faith, not by Circumcision, without any observation of Iudaicall feasts, fasts, abstinences, dayes, and other elements of the Iewish discipline, was not revealed to any of the Prophets, was not made knowne in other ages to the sonnes of men, was first reuealed vnto the Apostles and Prophets of their time by the Spirit. Now our little children see it and know it more clearly then Abraham the Father of the beleevers,
by faith, not by Circumcision, without any observation of Judaical feasts, fasts, abstinences, days, and other elements of the Jewish discipline, was not revealed to any of the prophets, was not made known in other ages to the Sons of men, was First revealed unto the Apostles and prophets of their time by the Spirit. Now our little children see it and know it more clearly then Abraham the Father of the believers,
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THAT which was to the Iewes a heart-sorrow, to the Prophets a booke sealed, to the Apostles a mysterie, to the first Christians of Iudea a wonder, is to vs our salvation:
THAT which was to the Iewes a heart-sorrow, to the prophets a book sealed, to the Apostles a mystery, to the First Christians of Iudea a wonder, is to us our salvation:
Shall it not also be our ioy, and the matter of our thāksgiving? God hath made knowne the riches of his glory on the vessels of mercy, which he afore had prepared vnto glory:
Shall it not also be our joy, and the matter of our thanksgiving? God hath made known the riches of his glory on the vessels of mercy, which he afore had prepared unto glory:
And shall not we hearken to the exhortatiō of the Apostle, and glorifie God for his mercy? As it is written, O prayse the Lord, all ye Nations: Praise him all ye people:
And shall not we harken to the exhortation of the Apostle, and Glorify God for his mercy? As it is written, Oh praise the Lord, all you nations: Praise him all the people:
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When Christ was borne in Bethlehem, which is interpreted the house of bread, to be the living bread to the dead, the Angels of heaven who for their owne particular had no interest in his birth, ioyned themselues in a great host to praise God, saying and singing, Glory to God in the highest,
When christ was born in Bethlehem, which is interpreted the house of bred, to be the living bred to the dead, the Angels of heaven who for their own particular had no Interest in his birth, joined themselves in a great host to praise God, saying and singing, Glory to God in the highest,
and honour to God who hath sent him to be our bread, and hath called vs to eate of this bread? Shall we not say and sing with Dauid, Therefore will I giue thanks vnto thee, O Lord, among the Heathen,
and honour to God who hath sent him to be our bred, and hath called us to eat of this bred? Shall we not say and sing with David, Therefore will I give thanks unto thee, Oh Lord, among the Heathen,
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IS GOD the God of the Iewes onely? Is he not also of the Gentiles? Yea of the Gentiles also, and of any man amongst Iewes and Gentiles without distinction of persons;
IS GOD the God of the Iewes only? Is he not also of the Gentiles? Yea of the Gentiles also, and of any man among Iewes and Gentiles without distinction of Persons;
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For as the Sunne, the Moone, the stars, the fire, the aire, the water, the earth, which are the most vsefull creatures of God, are common to all, yong and old, men and women, Subiects and Kings, poore and rich, wise and ignorant:
For as the Sun, the Moon, the Stars, the fire, the air, the water, the earth, which Are the most useful creatures of God, Are Common to all, young and old, men and women, Subjects and Kings, poor and rich, wise and ignorant:
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And of all conditions S. Paul saith, that there is neither Iew nor Greek there is neither Circumcision nor vncircumcision, there is neither bond nor free, there is neither male nor female,
And of all conditions S. Paul Says, that there is neither Iew nor Greek there is neither Circumcision nor uncircumcision, there is neither bound nor free, there is neither male nor female,
All in the Lords Supper are partakers of one bread, and drinke of one cup; and when our night shall come, we shall all receiue one penny of eternall life.
All in the lords Supper Are partakers of one bred, and drink of one cup; and when our night shall come, we shall all receive one penny of Eternal life.
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WHEREFORE let not the great ones despise the little ones: They haue nothing more: Let not the little ones repine at the excellency of the great ones: They haue nothing lesse.
WHEREFORE let not the great ones despise the little ones: They have nothing more: Let not the little ones repine At the excellency of the great ones: They have nothing less.
Let vs all rather seeke the conversion of those which as yet come not to one table with vs. For he that converteth a sinner from the errour of his way, shall saue a soule from death,
Let us all rather seek the conversion of those which as yet come not to one table with us For he that Converts a sinner from the error of his Way, shall save a soul from death,
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And when God hath opened the eyes of any one, and turned him from darknesse to light, let vs giue thanks for him, as the Churches of Iudea, which were in Christ, glorified God in Paul,
And when God hath opened the eyes of any one, and turned him from darkness to Light, let us give thanks for him, as the Churches of Iudea, which were in christ, glorified God in Paul,
and open our mouthes with thanksgiving to the heavenly Father, who hath made vs meete to be partakers of the inheritāce of the Saints in light, hath delivered vs from the power of darkenesse, hath translated vs into the kingdome of his deare Sonne, & there hath covered the Table vnto vs, that there we may eate perpetually of this bread.
and open our mouths with thanksgiving to the heavenly Father, who hath made us meet to be partakers of the inheritance of the Saints in Light, hath Delivered us from the power of darkness, hath translated us into the Kingdom of his deer Son, & there hath covered the Table unto us, that there we may eat perpetually of this bred.
WHAT this bread is, Christ hath shewed in the first part of this Verse, saying, I am the liuing bread which came down from heaven, wherevnto he addeth in this second part of the Verse, If any man eate of this bread, speaking still of himselfe.
WHAT this bred is, christ hath showed in the First part of this Verse, saying, I am the living bred which Come down from heaven, whereunto he adds in this second part of the Verse, If any man eat of this bred, speaking still of himself.
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Not also as he is man onely: For so he is not living. Saith he not, that it is the Spirit that quickneth, the flesh profiteth nothing? It is his Godhead, called the Spirit, which quickneth his manhood,
Not also as he is man only: For so he is not living. Says he not, that it is the Spirit that Quickeneth, the Flesh profiteth nothing? It is his Godhead, called the Spirit, which Quickeneth his manhood,
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Even so the manhood of Christ hath no quickning life of its owne selfe, but by the vertue of the Godhead vnited vnto it, it is able to quicken all the men of the world,
Even so the manhood of christ hath no quickening life of its own self, but by the virtue of the Godhead united unto it, it is able to quicken all the men of the world,
THIS was the meaning of S. Cyrillus, when disputing against Nestorius who divided Christ, he said yt we are vnited vnto Christ NONLATINALPHABET, divinely and humanely: NONLATINALPHABET, corporally and spiritually, that is to say, according to his own interpretatiō which Papists haue omitted in their translations, NONLATINALPHABET, intirely. NONLATINALPHABET:
THIS was the meaning of S. Cyril, when disputing against Nestorius who divided christ, he said that we Are united unto christ, divinely and humanely:, corporally and spiritually, that is to say, according to his own Interpretation which Papists have omitted in their Translations,, entirely.:
This is worthy to be observed against Papists, which will haue the words corporally and Spiritually to be expoūded of the manner of our vnion with Christ:
This is worthy to be observed against Papists, which will have the words corporally and Spiritually to be expounded of the manner of our Union with christ:
Even as the same author saith, that NONLATINALPHABET, we are sanctified and revived spiritually and corporally, that is to say, not onely in our spirits,
Even as the same author Says, that, we Are sanctified and revived spiritually and corporally, that is to say, not only in our spirits,
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And by both vnited together he ioyneth the earth with heaven, reconcileth man with God, obtaineth to vs the service of the Angels of God, which ascend and descend vpō him, and by him vpon vs:
And by both united together he Joineth the earth with heaven, reconcileth man with God, obtaineth to us the service of the Angels of God, which ascend and descend upon him, and by him upon us:
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If he were not vnto vs the way whereby we may goe, we should never come vnto him, in that wherein he abideth with vs. But because I haue spoken of this bread largely inough vpon the first part of the Verse, I leaue it, to come to the third part of my division, which is,
If he were not unto us the Way whereby we may go, we should never come unto him, in that wherein he Abideth with us But Because I have spoken of this bred largely enough upon the First part of the Verse, I leave it, to come to the third part of my division, which is,
and changed into the substance of all the parts of our bodies, that thereby this our mortall life may be maintained, which otherwise should decay and perish.
and changed into the substance of all the parts of our bodies, that thereby this our Mortal life may be maintained, which otherwise should decay and perish.
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Whereby it is easie to be vnderstood, that this eating and drinking is a certaine action, whereby Christ is vnited vnto vs so neere, that we sucke life out of him,
Whereby it is easy to be understood, that this eating and drinking is a certain actium, whereby christ is united unto us so near, that we suck life out of him,
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THIS leadeth vs by the hand to the consideration of the necessitie of the eating of this bread, that is to say, of our vnion and communion with Christ.
THIS leads us by the hand to the consideration of the necessity of the eating of this bred, that is to say, of our Union and communion with christ.
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we are darkenesse, and in vs by nature there is no light at all What communion hath light with darknesse? O Lord, thou hast made vs for thine owne selfe, that sticking fast vnto thee, we may be blessed by thee:
we Are darkness, and in us by nature there is no Light At all What communion hath Light with darkness? Oh Lord, thou hast made us for thine own self, that sticking fast unto thee, we may be blessed by thee:
Tell vs then, ô Lord, how shall we be againe ioyned with thee? The Sonne, the Word, the Wisedome of God answereth, No man cōmeth vnto the Father, but by me.
Tell us then, o Lord, how shall we be again joined with thee? The Son, the Word, the Wisdom of God Answers, No man comes unto the Father, but by me.
the vine and the branches are one plants, the head and the members are one body, the husband and the wife are one flesh, the foundation and the stones builded vpon it, are one Temple;
the vine and the branches Are one plants, the head and the members Are one body, the husband and the wife Are one Flesh, the Foundation and the stones built upon it, Are one Temple;
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So ye see, not onely by the similitude of eating, but also by all the rest, that our vnion with Christ is so necessary, that as a man cannot liue without meate,
So you see, not only by the similitude of eating, but also by all the rest, that our Union with christ is so necessary, that as a man cannot live without meat,
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nor a house stand without a foundation, no more can we liue, stand, and withstand in the evill day, without our vnion with Christ, according to his own saying, I am the vine, ye are the branches:
nor a house stand without a Foundation, no more can we live, stand, and withstand in the evil day, without our Union with christ, according to his own saying, I am the vine, you Are the branches:
IF THIS had beene diligently and religiously observed, there should not be any controversie betweene Papists & vs about the manner of the eating of Christ.
IF THIS had been diligently and religiously observed, there should not be any controversy between Papists & us about the manner of the eating of christ.
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But if our vnion with him be spirituall, doubtlesse the mouth wherwith we eate him, must be a spirituall mouth ▪ Papists say that our eating of Christ is both spirituall and corporall:
But if our Union with him be spiritual, doubtless the Mouth wherewith we eat him, must be a spiritual Mouth ▪ Papists say that our eating of christ is both spiritual and corporal:
And many Papists, as Gabriell Biel, Caietan, Cusanus, Iansenius, Tapper, Hesselius, and others, acknowledge that Christ in this whole Chapter speaketh of the spirituall eating only.
And many Papists, as Gabriel Biel, Caietan, Cusanus, Jansenius, Tapper, Hesselius, and Others, acknowledge that christ in this Whole Chapter speaks of the spiritual eating only.
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Bellarmin with the rest of the Societie, and other Popish Doctors grant that wee must take in that sence all the words of Christ from the seven and twentith vnto the one and fiftie verse, which now I expound.
Bellarmin with the rest of the Society, and other Popish Doctors grant that we must take in that sense all the words of christ from the seven and Twentieth unto the one and fiftie verse, which now I expound.
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and drinke his blood, ye haue no life in you, saying that if they must be verified of all the Saints which haue this divine life, they must not be vnder stood of the visible or Sacramentall, but of the spirituall eating. Which is true:
and drink his blood, you have no life in you, saying that if they must be verified of all the Saints which have this divine life, they must not be under stood of the visible or Sacramental, but of the spiritual eating. Which is true:
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If ye aske how they can beleeue such a mōstrous Doctrine? They answere, that Christ affirmeth in this Chapter, that we must eate his flesh, & drinke his blood:
If you ask how they can believe such a monstrous Doctrine? They answer, that christ Affirmeth in this Chapter, that we must eat his Flesh, & drink his blood:
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BVT first, if the literall sence must be alwayes followed, why beleeue they not, as the Anthropomorphits did, that God hath a body as we haue, seeing God saith that he hath eyes, eares, hands, feete,
BUT First, if the literal sense must be always followed, why believe they not, as the Anthropomorphites did, that God hath a body as we have, seeing God Says that he hath eyes, ears, hands, feet,
because he himselfe said, My Father is greater then I? Certainely if they had been in Nicodemus his place, they would not haue asked of Christ, How can a man be borne when he is old? but said vnto him, Lord feeing thou hast said that we must be borne againe, we beleeue that we shall enter the second time into our mothers wombe, and be borne againe.
Because he himself said, My Father is greater then I? Certainly if they had been in Nicodemus his place, they would not have asked of christ, How can a man be born when he is old? but said unto him, Lord feeing thou hast said that we must be born again, we believe that we shall enter the second time into our mother's womb, and be born again.
And if they had bin standing by the Samaritane Woman, they would haue naught her to beleeue that Christ is reall and substantiall water, because he called himselfe water:
And if they had been standing by the Samaritan Woman, they would have nought her to believe that christ is real and substantial water, Because he called himself water:
May they not also with as good reason expoūd literally, that which the Wisdome in the Proverbs, the Spouse in Salemons Song, God in Esaiah speaketh of the furnishing of their Table with beastes, honey, milke, bread,
May they not also with as good reason expound literally, that which the Wisdom in the Proverbs, the Spouse in Salemons Song, God in Isaiah speaks of the furnishing of their Table with beasts, honey, milk, bred,
and wine? And when God saith, Open thy mouth wide, and I will fill it, eate, drinke abundantly, if we must alwayes cleaue to the leaues of the words, we must prepare our throats & our bellies, and drinke stoutly till we be drunke.
and wine? And when God Says, Open thy Mouth wide, and I will fill it, eat, drink abundantly, if we must always cleave to the leaves of the words, we must prepare our throats & our bellies, and drink stoutly till we be drunk.
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SECONDLY, if those speeches must be taken allegorically of meate and drinke of another kinde then those which are earthly and vsuall amongst vs, it is no offence to aske how we may be made partakers of them.
SECONDLY, if those Speeches must be taken allegorically of meat and drink of Another kind then those which Are earthly and usual among us, it is no offence to ask how we may be made partakers of them.
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But when any thing is to be done by vs, it is not diffidence, is not curiositie, it is docilitie, it is dutie to aske How we should doe it, that we may doe it well,
But when any thing is to be done by us, it is not diffidence, is not curiosity, it is docility, it is duty to ask How we should do it, that we may do it well,
& not knowing if any action of hers should concurre with the power of God in that work, she asked, How shall this be, seeing I know not a man? So we beleeue that we must eate Christ:
& not knowing if any actium of hers should concur with the power of God in that work, she asked, How shall this be, seeing I know not a man? So we believe that we must eat christ:
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THIRDLY, Papists themselues, when they are hoarse with crying against vs, because we aske and teach how Christ is eaten, seeke in their owne braines the exposition of this How, and decide the question in words so monstrous, that we could not beleeue it,
THIRDLY, Papists themselves, when they Are hoarse with crying against us, Because we ask and teach how christ is eaten, seek in their own brains the exposition of this How, and decide the question in words so monstrous, that we could not believe it,
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NICOLAS the II. Pope of Rome, and a Councell of an hundred and foureteene Bishops which he assembled at Rome in the yeare of Christ 1059. constrained Berengarius to confesse, that not onely the Sacramēt, but also the true body of our Lord Iesus Christ, is truly and sensibly handled and broken with the hands of the Priests,
NICOLAS the II Pope of Rome, and a Council of an hundred and foureteene Bishops which he assembled At Room in the year of christ 1059. constrained Berengarius to confess, that not only the Sacrament, but also the true body of our Lord Iesus christ, is truly and sensibly handled and broken with the hands of the Priests,
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And therefore the Romane Doctours, departing from their maxime, That the Pope and the Councels approved by him cannot erre, say that Christ without any such bruising goeth down from the mouth to the stomacke whole and intire,
And Therefore the Roman Doctors, departing from their maxim, That the Pope and the Counsels approved by him cannot err, say that christ without any such bruising Goes down from the Mouth to the stomach Whole and entire,
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In it the author saith, Speciem panis rodit aliquando sorex paruissimus: Christianus recipit etiam pessimus: virtutem gratiae spiritualis non nisi praedestinatus recipit.
In it the author Says, Specimen Paris rodit aliquando sorex paruissimus: Christian recipit etiam pessimus: virtutem Gratiae spiritualis non nisi praedestinatus recipit.
THOMAS the Angelicall Doctor of the Roman Church maintaineth that not onely wicked men, but also fowles, beasts and wormes may eate Christs body in the Sacrament,
THOMAS the Angelical Doctor of the Roman Church maintaineth that not only wicked men, but also fowls, beasts and worms may eat Christ body in the Sacrament,
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The Canonists say, that as soone as the species (or visible accidents) are bruised with the teeth, his body is rauished into heauen, as if he were afraid of a snatch by the way.
The Canonists say, that as soon as the species (or visible accidents) Are Bruised with the teeth, his body is ravished into heaven, as if he were afraid of a snatch by the Way.
Thomas and the most part of the rest say, that he abideth in the stomacke till the species or accidents vnder which his body was hid be consumed, that is,
Thomas and the most part of the rest say, that he Abideth in the stomach till the species or accidents under which his body was hid be consumed, that is,
But we say that this manner of the eating of the body of Christ ▪ is impossible in it selfe, indecent and iniurious to Christ, and vnprofitable to the eaters.
But we say that this manner of the eating of the body of christ ▪ is impossible in it self, indecent and injurious to christ, and unprofitable to the eaters.
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YE haue sundry wayes to know that it is impossible. 1. S. Chrysostome exhorteth vs to eate, to drinke, to put on Christ, Shewing that those three must be done by one and the same action.
you have sundry ways to know that it is impossible. 1. S. Chrysostom exhorteth us to eat, to drink, to put on christ, Showing that those three must be done by one and the same actium.
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The vnion of clothes with the body, and of stones with the foundation is artificiall and outward: The vnion of the head with the members, of the vine with the branches is naturall and inward: The vnion of the husband with his wife, is ciuill, and inforceth not any proximitie or touching of bodies, as the rest doe:
The Union of clothes with the body, and of stones with the Foundation is artificial and outward: The Union of the head with the members, of the vine with the branches is natural and inward: The Union of the husband with his wife, is civil, and enforceth not any proximity or touching of bodies, as the rest do:
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If a bodily manner of coniunction with Christ, cannot be inforced by those similitudes, because it should be at one time outward and inward, naturall, civill, and artificiall, which is impossible:
If a bodily manner of conjunction with christ, cannot be enforced by those Similitudes, Because it should be At one time outward and inward, natural, civil, and artificial, which is impossible:
Cusanus one of their owne confesseth, that all those similitudes, and whatsoever Christ saith after that manner, hath no difference in the spirituall vnderstanding,
Cusanus one of their own Confesses, that all those Similitudes, and whatsoever christ Says After that manner, hath no difference in the spiritual understanding,
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and abiding in him they should liue for ever, as he saith in my Text, If any man eate of this bread he shall liue for ever, and so often in the verses preceeding and following:
and abiding in him they should live for ever, as he Says in my Text, If any man eat of this bred he shall live for ever, and so often in the Verses preceding and following:
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As likewise he saith of the Apostles, that they did eate the bread which is the Lord, and of Iudas, that he did eate the bread of the Lord against the Lord, They life, he paine.
As likewise he Says of the Apostles, that they did eat the bred which is the Lord, and of Iudas, that he did eat the bred of the Lord against the Lord, They life, he pain.
FOVRTHLY, the Lord himselfe seeing that many of his Disciples tooke his words carnally, as if he had spoken of a corporall eating of his body, to draw them away from bodily eating,
FOURTHLY, the Lord himself seeing that many of his Disciples took his words carnally, as if he had spoken of a corporal eating of his body, to draw them away from bodily eating,
and to teach them that his flesh is a heavenly meate, and is given to be spirituall food, he maketh mention of his ascension into heaven, saying, vers. 61.62. Doth this offend you? What and if ye shall see the Sonne of man ascend vp wher he was before? arguing, This is a strong reason, that he giueth not his body after the māner which they imagined.
and to teach them that his Flesh is a heavenly meat, and is given to be spiritual food, he makes mention of his Ascension into heaven, saying, vers. 61.62. Does this offend you? What and if you shall see the Son of man ascend up where he was before? arguing, This is a strong reason, that he gives not his body After the manner which they imagined.
z For the heavens must receiue him, vntill the time of restitution of all things, which God hath spoken by the mouth of all his holy Prophets, because there a he appeareth in the presence of God, and b maketh intercession for vs, and cannot come out of that Holy place, till his intercession be ended, which will not be till the worlds end.
z For the heavens must receive him, until the time of restitution of all things, which God hath spoken by the Mouth of all his holy prophets, Because there a he appears in the presence of God, and b makes Intercession for us, and cannot come out of that Holy place, till his Intercession be ended, which will not be till the world's end.
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in the secret chambers, (as when Papists say he is in the chappell, on the Altar in the box) beleeue it not: Beleeue rather S. Paul who saith, that whiles we are at home in the body, we are absent from the Lord,
in the secret chambers, (as when Papists say he is in the chapel, on the Altar in the box) believe it not: Believe rather S. Paul who Says, that while we Are At home in the body, we Are absent from the Lord,
and henceforth know him no more after the flesh, and according to his exhortatiō, seeke those things which are aboue, where Christ sitteth on the right hād of God:
and henceforth know him no more After the Flesh, and according to his exhortation, seek those things which Are above, where christ Sitteth on the right hand of God:
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Can his Godhead which is infinite be receiued in our bodies? Can his soule which is a spirit enter into our stomackes? Can his quickning life which cannot be without his Godhead, goe where the Godhead will not goe? Certainly,
Can his Godhead which is infinite be received in our bodies? Can his soul which is a Spirit enter into our stomachs? Can his quickening life which cannot be without his Godhead, go where the Godhead will not go? Certainly,
And what is a body without a soule, but a corps? if then Christ being raised from dead, he dieth no more, death hath no more dominion over him, it is impietie to thinke, it is blasphemie to say that his body may be eaten corporally.
And what is a body without a soul, but a corpse? if then christ being raised from dead, he Dieth no more, death hath no more dominion over him, it is impiety to think, it is blasphemy to say that his body may be eaten corporally.
AND why, I pray you, doth the Priest when he sheweth the hoste to the people, cry, Sursum corda? Why doth the people answer, Habemus ad dominū, but because they acknowledg that even when the Sacramēt is given, Christ is in heaven,
AND why, I pray you, does the Priest when he shows the host to the people, cry, Sursum Corda? Why does the people answer, Habemus ad dominū, but Because they acknowledge that even when the Sacrament is given, christ is in heaven,
and is not in his body else-where? So all that they prattle of the possibilitie and realitie of his bodily presence in the Eucharist, is like a spiders web, which is swept away with the first blast of the truth.
and is not in his body elsewhere? So all that they prattle of the possibility and reality of his bodily presence in the Eucharist, is like a spiders web, which is swept away with the First blast of the truth.
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Are the accidents of a crust a convenient garment to cover the Sonne of God? Is it fit that he who vpholdeth all things by the word of his power, should be borne betweene the fingers of a Priest, who is in perpetuall feare least he fall? Are the stomackes of men, which are puddles of infection, Temples well suting the Lord of glory? The Cherubims and Seraphims, all the Angels of God worship and serue him in heavē.
are the accidents of a crust a convenient garment to cover the Son of God? Is it fit that he who upholdeth all things by the word of his power, should be born between the fingers of a Priest, who is in perpetual Fear lest he fallen? are the stomachs of men, which Are puddles of infection, Temples well suiting the Lord of glory? The Cherubims and Seraphims, all the Angels of God worship and serve him in heaven.
The divels themselues stoop and bow downe their heads before him from the lower hels, and men which are no better then Grashoppes put him to an open shame, maintaining,
The Devils themselves stoop and bow down their Heads before him from the lower hels, and men which Are no better then Grashoppes put him to an open shame, maintaining,
To let you see how farre the God of this world hath blinded them, they dare say that this blasphemous divinitie derogateth nothing from the glory of our Lord Iesus Christ.
To let you see how Far the God of this world hath blinded them, they Dare say that this blasphemous divinity derogateth nothing from the glory of our Lord Iesus christ.
Now God hath highly exalted him, and given him a Name which is aboue every name, that at the Name of Iesus every knee should bow, of things in heauen, and things in earth, and things vnder the earth.
Now God hath highly exalted him, and given him a Name which is above every name, that At the Name of Iesus every knee should bow, of things in heaven, and things in earth, and things under the earth.
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They aske againe, Doth not the light of the Sunne inlighten the whole aire? Is it not spread over the whole earth? Shineth it not in the most infected places,
They ask again, Does not the Light of the Sun inlighten the Whole air? Is it not spread over the Whole earth? Shines it not in the most infected places,
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Christ must over-turne the whol order of nature, he must be subiect to the intention of a Priest, he must be at once in heaven & on earth, he must contract his body to the capacitie of a little round crust,
christ must overturn the Whole order of nature, he must be Subject to the intention of a Priest, he must be At once in heaven & on earth, he must contract his body to the capacity of a little round crust,
For what end must we eate the bread which came downe from heaven, must Iesus Christ enter into vs? He himselfe answereth saying, He that eateth me, even he shall liue by me, and that for ever, as he saith in my Text. And yet Papists confesse that to haue his body in our bodies, bringeth no such advantage to any man.
For what end must we eat the bred which Come down from heaven, must Iesus christ enter into us? He himself Answers saying, He that Eateth me, even he shall live by me, and that for ever, as he Says in my Text. And yet Papists confess that to have his body in our bodies, brings no such advantage to any man.
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And when a woman said vnto Christ, Blessed is the womb that bare thee, and the papes which thou hast sucked, he reiected that saying with this answere;
And when a woman said unto christ, Blessed is the womb that bore thee, and the papes which thou hast sucked, he rejected that saying with this answer;
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but the having of him and of his word in our hearts by faith and obedience that quickeneth and blesseth vs. Which I will proue, declaring first, the true manner how CHRIST giveth this bread,
but the having of him and of his word in our hearts by faith and Obedience that Quickeneth and Blesses us Which I will prove, declaring First, the true manner how CHRIST gives this bred,
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WE shall not goe astray, if in this point, and all others, we follow the counsell of S. Cyrillus, and make inquirie in such sort, that we dwell with God,
WE shall not go astray, if in this point, and all Others, we follow the counsel of S. Cyril, and make inquiry in such sort, that we dwell with God,
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TO THE first he answereth in the 63. verse of this Chapter, saying, It is the Spirit that quickeneth, the flesh profiteth nothing, the words that I speake vnto you, they are Spirit and they are life, i. they must be vnderstood of the spirit, which is the Spirit of life, quickning the flesh of Christ, and making all the members of his body to liue by a spirituall vnion with him.
TO THE First he Answers in the 63. verse of this Chapter, saying, It is the Spirit that Quickeneth, the Flesh profiteth nothing, the words that I speak unto you, they Are Spirit and they Are life, i. they must be understood of the Spirit, which is the Spirit of life, quickening the Flesh of christ, and making all the members of his body to live by a spiritual Union with him.
It is then by the Spirit that he giveth himselfe vnto vs, and dwelleth in vs. And this giving of himselfe vnto vs by his Spirit is so incompatible with his bodily presence, that he averred for a most certaine truth, that it was expedient that he should goe away;
It is then by the Spirit that he gives himself unto us, and dwells in us And this giving of himself unto us by his Spirit is so incompatible with his bodily presence, that he averred for a most certain truth, that it was expedient that he should go away;
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Know ye not, saith the Apostle, that your bodies are the members of Christ? If ye aske of him How? He answereth, He that is ioyned vnto the Lord, is one Spirit. i. e.
Know you not, Says the Apostle, that your bodies Are the members of christ? If you ask of him How? He Answers, He that is joined unto the Lord, is one Spirit. i. e.
he is made one with the Lord by the holy Spirit, as he sheweth when he asketh againe, What, know you not that your body is the Temple of the Holy Ghost, which is in you, which ye haue of God.
he is made one with the Lord by the holy Spirit, as he shows when he asks again, What, know you not that your body is the Temple of the Holy Ghost, which is in you, which you have of God.
It is written of our Baptisme, that by one Spirit we are all baptized into one body, because it is the Spirit that in our Baptisme incorporateth vs in Christ.
It is written of our Baptism, that by one Spirit we Are all baptised into one body, Because it is the Spirit that in our Baptism Incorporateth us in christ.
It is also written of the Lords Supper, that we haue bin all made to drinke into one Spirit, because that in that holy Sacrament he giveth his body vnto vs by his Spirit.
It is also written of the lords Supper, that we have been all made to drink into one Spirit, Because that in that holy Sacrament he gives his body unto us by his Spirit.
Although that his body should come downe from heaven, and enter into our bodies, it could not vnite vs vnto him, as I haue said: for the flesh profiteth nothing:
Although that his body should come down from heaven, and enter into our bodies, it could not unite us unto him, as I have said: for the Flesh profiteth nothing:
But that which is impossible to his flesh, is easie to his Spirit, which if he send from heaven into our hearts, it will vnite vs vnto him more truely and neerely then our soules are vnited to our bodies.
But that which is impossible to his Flesh, is easy to his Spirit, which if he send from heaven into our hearts, it will unite us unto him more truly and nearly then our Souls Are united to our bodies.
THIS then is the true How Christ giveth himselfe to be eaten, wherevnto we must submit our minds and cogitations, without any further inquirie, following the example of the blessed Virgin, who when the Angel had instructed her that the holy Ghost should come vpon her, and make her to conceiue, brought into captivitie all her thoughts to the obedience of the Word of GOD,
THIS then is the true How christ gives himself to be eaten, whereunto we must submit our minds and cogitations, without any further inquiry, following the Exampl of the blessed Virgae, who when the Angel had instructed her that the holy Ghost should come upon her, and make her to conceive, brought into captivity all her thoughts to the Obedience of the Word of GOD,
Behold, I pray you, how the Sunne budgeth not out of his heavenly tabernacle, and neverthelesse darting his beames from heaven to earth, communicateth it selfe to all the creatures that are on earth.
Behold, I pray you, how the Sun budge not out of his heavenly tabernacle, and nevertheless darting his beams from heaven to earth, Communicateth it self to all the creatures that Are on earth.
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And shall we say, that the Sunne of righteousnesse, must leaue his celestiall and glorious palace to make good the word which he hath spoken of our communion with him? O blasphemy? He hath said that by his Spirit he will come vnto vs, and dwell with vs:
And shall we say, that the Sun of righteousness, must leave his celestial and glorious palace to make good the word which he hath spoken of our communion with him? O blasphemy? He hath said that by his Spirit he will come unto us, and dwell with us:
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WHEREFORE fettering our curiositie with the shackles of the word of God, let vs cry to heaven, Come O most holy and blessed Spirit into our hearts, assured that if we pray so earnestly, God will heare vs:
WHEREFORE fettering our curiosity with the shackles of the word of God, let us cry to heaven, Come Oh most holy and blessed Spirit into our hearts, assured that if we pray so earnestly, God will hear us:
These words, saith Augustin, are a figure commanding vs to communicate to his passion, and to record profitably, that his flesh was crucified and wounded for vs, which we cannot do but by an action of the soule. SECONDLY, Such man, such eating.
These words, Says Augustin, Are a figure commanding us to communicate to his passion, and to record profitably, that his Flesh was Crucified and wounded for us, which we cannot do but by an actium of the soul. SECONDLY, Such man, such eating.
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But if Christ be meate for Christians, if the Christian be a new man, a spirituall man, an inward man, if all his organes be spirituall and inward, shall we not say truly with S. Augustin, that he he alone eateth Christ, that eateth inwardly, not outwardly;
But if christ be meat for Christians, if the Christian be a new man, a spiritual man, an inward man, if all his organs be spiritual and inward, shall we not say truly with S. Augustin, that he he alone Eateth christ, that Eateth inwardly, not outwardly;
If this hunger be in our stomackes, if this thirst be in our throates, then let vs satisfie our gnawing stomacks with him, let vs drinke him with our throates:
If this hunger be in our stomachs, if this thirst be in our throats, then let us satisfy our gnawing stomachs with him, let us drink him with our throats:
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What can the eating of his flesh be, but as S. Cyprian saith, a certaine greedinesse, and eager desire to abide in him? Such as are our eyes wherewith we see him, such is our mouth wherewith we eate him.
What can the eating of his Flesh be, but as S. Cyprian Says, a certain greediness, and eager desire to abide in him? Such as Are our eyes wherewith we see him, such is our Mouth wherewith we eat him.
But he expoundeth our seeing of him, by our beleeving in him, saying, This is the will of him that sent me, that every one which seeth the Sonne and beleeveth on him, may haue everlasting life.
But he expoundeth our seeing of him, by our believing in him, saying, This is the will of him that sent me, that every one which sees the Son and Believeth on him, may have everlasting life.
O Lord we aske of thee as the Iewes did, What shall we doe, that we may worke the workes of God, for such as is our labouring for this meat, such is our eating thereof: And thou answerest O Lord;
Oh Lord we ask of thee as the Iewes did, What shall we do, that we may work the works of God, for such as is our labouring for this meat, such is our eating thereof: And thou Answerest Oh Lord;
Goe we vnto him with our bodily feete? When he was in the world many did walke with him in their bodies, to whom he said, Ye will not come to me, that ye might haue life, shewing that even then when they were present with him in body, they were absent from him;
Go we unto him with our bodily feet? When he was in the world many did walk with him in their bodies, to whom he said, You will not come to me, that you might have life, showing that even then when they were present with him in body, they were absent from him;
And to that faith which did not regard the bodily presence of the Lord, the Lord gaue this commendation, I haue not found so great faith, no not in Israell.
And to that faith which did not regard the bodily presence of the Lord, the Lord gave this commendation, I have not found so great faith, no not in Israel.
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This seemeth strange to flesh and blood, which may aske, Whom shall I hold? Is he not absent? Is he not in heaven? How shall I send my hand into heauen that I may hold him sitting there? S. Austin answereth, Send thy faith, and thou hast taken hold of him.
This seems strange to Flesh and blood, which may ask, Whom shall I hold? Is he not absent? Is he not in heaven? How shall I send my hand into heaven that I may hold him sitting there? S. Austin Answers, Send thy faith, and thou hast taken hold of him.
as S. Basill writeth on the 33. Psalme: And as Tertullian saith, We must long after it, devoure it with our eares, ruminate it with our vnderstanding, disgest it with our faith.
as S. Basil Writeth on the 33. Psalm: And as Tertullian Says, We must long After it, devour it with our ears, ruminate it with our understanding, digest it with our faith.
and haue him dwelling in vs? What is that, but to beleeue in him? He that beleeueth in him, saith the same Doctor, eateth him: He is fed inuisibly, because he is borne againe inuisibly. He is an infant inwardly: He is new inwardly:
and have him Dwelling in us? What is that, but to believe in him? He that Believeth in him, Says the same Doctor, Eateth him: He is fed invisibly, Because he is born again invisibly. He is an infant inwardly: He is new inwardly:
If the end of our eating be to strengthen our mortall bodies, and to make them lustie, tall, big, let vs open our mouthes, sharpen our teeth, inlarge our bellies:
If the end of our eating be to strengthen our Mortal bodies, and to make them lusty, tall, big, let us open our mouths, sharpen our teeth, enlarge our bellies:
3. Metaphores and similitudes are more popular then words which are proper, because that by the likenesse of earthly things apprehended by the outward sences, they make heavenly and spiritual things to come into the mind,
3. Metaphors and Similitudes Are more popular then words which Are proper, Because that by the likeness of earthly things apprehended by the outward Senses, they make heavenly and spiritual things to come into the mind,
Because the vse of bread is to nourish and to feed, and thereby we learne, that Christ is come downe from heaven to be the true food and life of our foules.
Because the use of bred is to nourish and to feed, and thereby we Learn, that christ is come down from heaven to be the true food and life of our fowls.
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If this preparation be in you, ye haue your comfort in these words of Christ, Blessed are they which doe hunger and thirst after righteousnesse: for they shall be filled.
If this preparation be in you, you have your Comfort in these words of christ, Blessed Are they which do hunger and thirst After righteousness: for they shall be filled.
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For without it there is no comming vnto Christ, and therefore no comfort from him. Doth he not cry, If any man thirst, let him come vnto me, and drinke.
For without it there is no coming unto christ, and Therefore no Comfort from him. Does he not cry, If any man thirst, let him come unto me, and drink.
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IV. BEING thus prepared by hunger and thirst, we must take the meate which we long for, worke it with our teeth, receiue it into our stomackes, disgest it there, till it be turned into our blood & flesh,
IV. BEING thus prepared by hunger and thirst, we must take the meat which we long for, work it with our teeth, receive it into our stomachs, digest it there, till it be turned into our blood & Flesh,
All that is contained in this word of eating, and sheweth vnto vs the nature and true action of faith, which is to apply Christ vnto our soules so neerly, that every one out of the true sence of this heavenly gift in his owne heart, saith most truly,
All that is contained in this word of eating, and shows unto us the nature and true actium of faith, which is to apply christ unto our Souls so nearly, that every one out of the true sense of this heavenly gift in his own heart, Says most truly,
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Such is the faith of every true Christian, according to this saying of S. Peter, ye haue obtained like precious faith with vs. What seeke we by eating of our daily bread? To liue.
Such is the faith of every true Christian, according to this saying of S. Peter, you have obtained like precious faith with us What seek we by eating of our daily bred? To live.
For the same cause S. Augustin expounding the words of my Text, saith, that to beleeue in Christ, is to eate the living bread. This is not their exposition:
For the same cause S. Augustin expounding the words of my Text, Says, that to believe in christ, is to eat the living bred. This is not their exposition:
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What so easie to any man, as to open the mouth of the body, and to swallow downe that which entereth into it? Is there any Papist that findeth any difficultie in it? Yea they hold their eating of Christ so easie that they make it common not onely to bad,
What so easy to any man, as to open the Mouth of the body, and to swallow down that which entereth into it? Is there any Papist that finds any difficulty in it? Yea they hold their eating of christ so easy that they make it Common not only to bad,
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What? Will they confesse that their prayers, and in a word, all their most laborious devotion is nothing but an imagination? Aske of them how they know that Christs body is in the Sacrament as big and as tall as it was on the crosse,
What? Will they confess that their Prayers, and in a word, all their most laborious devotion is nothing but an imagination? Ask of them how they know that Christ body is in the Sacrament as big and as tall as it was on the cross,
3. A great many of their Doctors confesse, that in the first part of this Chapter till the one & fiftie verse, Christ speaketh of the spirituall manducation of his body,
3. A great many of their Doctors confess, that in the First part of this Chapter till the one & fiftie verse, christ speaks of the spiritual manducation of his body,
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and recommendeth it vnto vs, and some of the most learned amongst them confirme by insoluble arguments, that the whole Chapter is of the same argument.
and recommendeth it unto us, and Some of the most learned among them confirm by insoluble Arguments, that the Whole Chapter is of the same argument.
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Was that eating and drinking of Christ before he came into the world nothing but an imagination? How many milliōs of Christians die and are saved before they can eate Christ in the Sacrament? And yet without eating of Christ spiritually there is no salvation.
Was that eating and drinking of christ before he Come into the world nothing but an imagination? How many milliōs of Christians die and Are saved before they can eat christ in the Sacrament? And yet without eating of christ spiritually there is no salvation.
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Are they also saved by imagination? When we shall be called to the marriage-supper of the Lambe, when we shall sit downe with Abraham and Isaac and Iacob in the kingdome of heaven, when there God shall satisfie vs abundantly with the fatnesse of his house,
are they also saved by imagination? When we shall be called to the Marriage supper of the Lamb, when we shall fit down with Abraham and Isaac and Iacob in the Kingdom of heaven, when there God shall satisfy us abundantly with the fatness of his house,
and shall make vs drinke of the river of his pleasures, shall that eating and that drinking also be nothing but an imagination? As we shall eate him then,
and shall make us drink of the river of his pleasures, shall that eating and that drinking also be nothing but an imagination? As we shall eat him then,
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To see our owne misery and the mercy of God, our naughtinesse and his goodnesse, our emptinesse and his fulnesse, our folly and his wisedome, our weakenesse and his power, our shame and his glory displayed in Iesus Christ, is it an easie thing? Is it an imagination? To know and to feele how worthy I was of his hatred,
To see our own misery and the mercy of God, our naughtiness and his Goodness, our emptiness and his fullness, our folly and his Wisdom, our weakness and his power, our shame and his glory displayed in Iesus christ, is it an easy thing? Is it an imagination? To know and to feel how worthy I was of his hatred,
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and how wonderfull is that loue wherwith he hath loved me in his deare Sonne Iesus Christ, is it an easie thing? is it an imagination? To runne vnto Christ, to imbrace him, to take hold on him, to lodge him in our hearts, to say vnto him as Iacob did, I will not let thee goe, except thou blesse me:
and how wonderful is that love wherewith he hath loved me in his deer Son Iesus christ, is it an easy thing? is it an imagination? To run unto christ, to embrace him, to take hold on him, to lodge him in our hearts, to say unto him as Iacob did, I will not let thee go, except thou bless me:
SVRELY, the eating of Christ by this kind of faith goeth so farre beyond the power and reach of nature, that flesh and blood doe not reveale Christ to be the Sonne of the living God,
SURELY, the eating of christ by this kind of faith Goes so Far beyond the power and reach of nature, that Flesh and blood do not reveal christ to be the Son of the living God,
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Therefore the Apostle conioyneth them as two most wonderfull & rare gifts of God, saying, For vnto you it is given in the behalfe of Christ, not onely to beleeue on him,
Therefore the Apostle conjoineth them as two most wonderful & rare Gifts of God, saying, For unto you it is given in the behalf of christ, not only to believe on him,
as the blessed Apostle did for the Ephesians, that the God of our Lord Iesus Christ, the Father of glory, may giue vnto vs the spirit of wisdome and revelation, in the knowledge of him, the eyes of our vnderstanding being inlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints.
as the blessed Apostle did for the Ephesians, that the God of our Lord Iesus christ, the Father of glory, may give unto us the Spirit of Wisdom and Revelation, in the knowledge of him, the eyes of our understanding being enlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints.
& cry to the Lord with teares, as did the Father of the lunatick child, Lord, I beleeue, helpe thou mine vnbeliefe, and with the Apostles, Lord, increase our faith;
& cry to the Lord with tears, as did the Father of the lunatic child, Lord, I believe, help thou mine unbelief, and with the Apostles, Lord, increase our faith;
Yet resting still assured, that as the Pilots trembling Diall in a shippe tossed to and fro with ye waues of the tempestuous Sea, looketh straight to the North Pole,
Yet resting still assured, that as the Pilots trembling Dial in a ship tossed to and from with you waves of the tempestuous Sea, looks straight to the North Pole,
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So our trembling, shaking, and weake faith, will in the midde• of the most tempestuous and blustery Sea of temptations, fasten her eyes vpon Christ, receiue him,
So our trembling, shaking, and weak faith, will in the midde• of the most tempestuous and blustery Sea of temptations, fasten her eyes upon christ, receive him,
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How but by faith? For Christ is the Lambe slaine from the foundation of the world in the efficacy of his death towards all the faithfull which were from the beginning.
How but by faith? For christ is the Lamb slain from the Foundation of the world in the efficacy of his death towards all the faithful which were from the beginning.
For faith is the substance of things hoped for, and the euidence of things not seene, it giveth a being in the heart to that which hath no being in the world,
For faith is the substance of things hoped for, and the evidence of things not seen, it gives a being in the heart to that which hath no being in the world,
For although we traile these our mortall bodies on the earth, yet our conversation is in heaven, and our hope is an anchor of the soule both sure and steadfast,
For although we trail these our Mortal bodies on the earth, yet our Conversation is in heaven, and our hope is an anchor of the soul both sure and steadfast,
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It flyeth backward to Golgotha, and according to the saying of Christ, Wheresoever the carkasse is, there will the Eagles be gathered together, like a spirituall Eagle it stoopeth vpon him hanging on the Crosse.
It flies backward to Golgotha, and according to the saying of christ, Wheresoever the carcase is, there will the Eagles be gathered together, like a spiritual Eagl it stoopeth upon him hanging on the Cross.
Forthwith and at the same instant it flyeth aboue all the visible heavens, it entreth boldly into Gods closet, it sitteth downe with him in his throne,
Forthwith and At the same instant it flies above all the visible heavens, it entereth boldly into God's closet, it Sitteth down with him in his throne,
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Seeing we must eate him, is it not more decent and comely to lodge him in our hearts, which he hath chosen to be his Temple, saying, My sonne giue me thine heart, then in our bellies, which are puddles of infection,
Seeing we must eat him, is it not more decent and comely to lodge him in our hearts, which he hath chosen to be his Temple, saying, My son give me thine heart, then in our bellies, which Are puddles of infection,
and quickening them, then to haue him in our mouths, and to keepe him a short space in our stomackes, who can tell for what vse? He saith of them that eate him, that they shall liue for euer:
and quickening them, then to have him in our mouths, and to keep him a short Molle in our stomachs, who can tell for what use? He Says of them that eat him, that they shall live for ever:
and it is certaine that he speaketh of earing by faith, because he said in the 47. Verse, Verily, verily, I say vnto you, He that beleeueth in me hath everlasting life.
and it is certain that he speaks of earing by faith, Because he said in the 47. Verse, Verily, verily, I say unto you, He that Believeth in me hath everlasting life.
I say onely, that he which eateth Christ liveth already, for he hath everlasting life, and shall liue for ever, otherwayes the life which he liveth could not be called everlasting. He liveth already,
I say only, that he which Eateth christ lives already, for he hath everlasting life, and shall live for ever, otherways the life which he lives could not be called everlasting. He lives already,
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He shal liue for ever, no more on earth, but in heaven, where the spirituall life of his soul which is begun here shall be perfected, where he shall see, that which now he beleeveth, shall eate that which now he hungreth after;
He shall live for ever, no more on earth, but in heaven, where the spiritual life of his soul which is begun Here shall be perfected, where he shall see, that which now he Believeth, shall eat that which now he hungereth After;
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O then how blessed is our estate, whose crying for this bread God hath prevented? yea who hath prepared it for vs before wee were borne, who hath given it vnto vs before we sought it? Herein is loue, not that we loved God,
Oh then how blessed is our estate, whose crying for this bred God hath prevented? yea who hath prepared it for us before we were born, who hath given it unto us before we sought it? Herein is love, not that we loved God,
It is a too too little & small thing to his bountie, yea it hath beene nothing in his eyes to feed with the bread which commeth out of the earth these our vile and mortall bodies, which although they starue not,
It is a too too little & small thing to his bounty, yea it hath been nothing in his eyes to feed with the bred which comes out of the earth these our vile and Mortal bodies, which although they starve not,
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Your going, your cōming, your trotting, your running from one Saint to another, from one Angell to another, sheweth that ye are ever hunger-starved, ever dried vp with thirst like a potsheard,
Your going, your coming, your trotting, your running from one Saint to Another, from one Angel to Another, shows that you Are ever Hunger-starved, ever dried up with thirst like a potsherd,
For if yee did eate Christ, he would satisfie your hunger, according to his owne saying, I am the bread of life, he that commeth to me shall never hunger.
For if ye did eat christ, he would satisfy your hunger, according to his own saying, I am the bred of life, he that comes to me shall never hunger.
O then, O abused Christians when will ye turne your faces to him, and goe vnto him? O perishing soules, listen I pray you, to the voyce of him who onely giveth the living bread, and who cryeth vnto you;
Oh then, Oh abused Christians when will you turn your faces to him, and go unto him? O perishing Souls, listen I pray you, to the voice of him who only gives the living bred, and who Cries unto you;
It is Physick to those which are sicke, meate to those which be whole, strength to those that are weake, comsort to those that are distressed, life to those that die.
It is Physic to those which Are sick, meat to those which be Whole, strength to those that Are weak, Consort to those that Are distressed, life to those that die.
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& wilt thou not giue him vnto vs? In our bodily necessities, we cry vnto thee, Giue vs this day our daily bread, and thou giuest it not onely vnto vs, out even vnto them which know not thee to be the fountaine of all good,
& wilt thou not give him unto us? In our bodily necessities, we cry unto thee, Give us this day our daily bred, and thou givest it not only unto us, out even unto them which know not thee to be the fountain of all good,
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and given for vs, that it may be given vnto vs. This is the daily bread of our soules, which thou givest to thy children by thy holy Spirit O Father we are thy children:
and given for us, that it may be given unto us This is the daily bred of our Souls, which thou givest to thy children by thy holy Spirit Oh Father we Are thy children:
Therefore send thy holy Spirit into our hearts with this our bread, and giue vs this day cur daily bread, that eating it daily with a true & liuely faith, we may by it liue with thee for ever.
Therefore send thy holy Spirit into our hearts with this our bred, and give us this day cur daily bred, that eating it daily with a true & lively faith, we may by it live with thee for ever.
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To thee who art the giver of this bread, To thy Sonne Iesus who is this bread, To the holy Ghost, who from thee bringeth this bread into our hearts, be all prayse, glory,
To thee who art the giver of this bred, To thy Son Iesus who is this bred, To the holy Ghost, who from thee brings this bred into our hearts, be all praise, glory,
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•. lib. 1. Tit. 5. de statu homirum l. 2. Cum igitur. Instit. lib 1. Tit. 2. de iurenat. Gent. & Civili. §. vlt. Parum est ius nosse, fi persona, quarum causa constitutum est, ignorantior.
•. lib. 1. Tit. 5. de Statu homirum l. 2. Cum igitur. Institutio lib 1. Tit. 2. de iurenat. Gent. & Civili. §. Ult. Parum est Just nosse, Fi persona, Whom causa constitutum est, ignorantior.
Cyrill. in Ioh. lib. 3. cap. 34. Perspicuum esse arbitror, non aliumpanem, neque aliud alimentum praeter filium dei rationalibus intellectualibusque substantijs propositam esse: Ipse est Manna verum: Ipse inquam est panis de caeio qui omni rationali creaturae a Deo Patre praebetur.
Cyril. in John lib. 3. cap. 34. Perspicuum esse arbitror, non aliumpanem, neque Aliud alimentum praeter Son dei rationalibus intellectualibusque substantijs propositam esse: Ipse est Manna verum: Ipse inquam est Paris de caeio qui omni rationali creaturae a God Patre praebetur.
August de Doctr. Christiana. lib. 2. cap. 9. In ijs quae apertèin Scriptura posita sunt, inueniuntur illa omnia quae continēt fidem moresque viuendi.
August de Doctrine Christian. lib. 2. cap. 9. In ijs Quae apertèin Scripture Posita sunt, inueniuntur illa omnia Quae continent fidem moresque viuendi.
Aug. in Ioh. tract. 25. Ille post miraculi Sacramentum, & sermonem infert, vt si fieripotest qui pasti sunt pascantur, & quorum satiauit panibus ventres, satiet & sermonibus mentes; sed si capiunt: Et si non capiunt, sumatur quod non capiunt, ne fragmenta percant.
Aug. in John tract. 25. Isle post miraculi Sacramentum, & sermonem infert, vt si fieripotest qui pasti sunt pascantur, & quorum satiauit panibus ventres, satiet & sermonibus mentes; sed si capiunt: Et si non capiunt, sumatur quod non capiunt, ne fragmenta percant.
August ad Volusian. Epist. 3. Nouit vbi { que } totus esse, & nullo contineri loco: Nouit venire, nō recedendo vbi erat: Nouit abire, non deserendo quo venerat.
August and Volusian. Epistle 3. Novit vbi { que } totus esse, & nullo contineri loco: Novit venire, nō recedendo vbi erat: Novit abire, non deserendo quo venerat.
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Bernard de Adnentu domini serm. 5. In primo Christus fuit redemptio nostra: In vltimo apparebit vita nostra: In isto requies est & consolatio nostra.
Bernard de Adnentu domini sermon. 5. In primo Christus fuit redemptio nostra: In vltimo apparebit vita nostra: In isto Requies est & consolatio nostra.
Tolet. in Loc. Si ergo panis sum, manducāter, pasco: Si vivue sum, vitam praesto: si viuo vitam immortalem & aternam ac coelestem, viuere alios facio simili vita: Et ideo si quis manducat hunc panem, viuet in aternum.
Tolet in Loc. Si ergo Paris sum, manducāter, Pasco: Si vivue sum, vitam praesto: si viuo vitam immortalem & aternam ac Celestial, viuere Alioth facio simili vita: Et ideo si quis manducat hunc Bread, Vivet in aternum.
Aug. in Ioh. trac. 42. Adnentus eius humanitas eius: Mansio eius diuinit as eius. Diuinitas eius quo imus: Humanitas eius qua imus: Nisi nobis fieret qua iremus, nunquam ad illum manentē perueniremus.
Aug. in John trac. 42. Adnentus eius humanitas eius: Mansio eius Divinity as eius. Diuinitas eius quo imus: Humanitas eius qua imus: Nisi nobis fieret qua iremus, Never ad Ilum manentē perueniremus.
Cusan. epist. 7. ad Bohem. Necesse est• quod si de ▪ omnibus sanctis debet ▪ verificari, qui habent vitamillam divinā, quod non imelligitur de visibili seu Sacramentali manducatione, sed de spirituali.
Cusan. Epistle. 7. and Bohemia Necessary est• quod si de ▪ omnibus sanctis debet ▪ verificari, qui habent vitamillam divinā, quod non imelligitur de visibili seu Sacramentali manducation, sed de Spiritual.
Decret. 3. parte. de consecrat. dist. 2. can. 42. Ego Berengarius. Scilicet panē & vinum, quae in altari ponūtur, post confecrationem, non s•lū sacramentū, sed etiam verum corpus & sanguinē domini nostri Iesu. Christi esse, & sensualiter, non solum sacramentum, sed in veritate manibus sacerdotū tractari, frangi, & fidelium dentibus atteri.
Decree. 3. part. de consecrate. Dist. 2. can. 42. Ego Berengarius. Scilicet panē & vinum, Quae in Altar ponūtur, post confecrationem, non s•lū sacramentū, sed etiam verum corpus & sanguinē domini Our Iesu. Christ esse, & sensualiter, non solum sacramentum, sed in veritate manibus sacerdotū tractari, frangi, & Fidelium dentibus atteri.
Cusan epist. 7. ad. Bohemos. Cr•dere igitur, baptizari, manducare, & bibere, et quicquid similiter per Christum dicitur, non habet in spirituali intellectu differētiam, sed vnū solum est, quodper omnia talia varie exprimūtur, scilicet quotquot receperūt eum, dedit eis potest•tem filios dei fieri ijs qui credunt in nomine eius.
Cusan Epistle. 7. ad. Bohemos. Cr•dere igitur, Baptizari, Manducare, & bibere, et quicquid similiter per Christ dicitur, non habet in Spiritual intellectu differētiam, sed vnū solum est, quodper omnia Talia vary exprimūtur, scilicet quotquot receperunt Eum, dedit eis potest•tem Sons dei fieri ijs qui credunt in nomine eius.
De cōsecrat. dist. 2. cā 65 Qui discordat a Christo, nec carnem eius manducat, nec sanguinem bibit, etiam si tantae rei Sacramētum ad iudiciū suae praesumptionis quotidiè indifferenter accipiat.
De consecrate. Dist. 2. can 65 Qui discordat a Christ, nec Carnem eius manducat, nec sanguinem bibit, etiam si Tantae rei Sacramētum ad iudiciū suae praesumptionis quotidiè indifferenter Accept.
Athan. de verb. Christi Qui dixerit verbum contra filiū hominis: Quomodo fieri posset vt totus mundus ederet de carne ipsius, quae non sufficeret paucis hominibus: Ideo dominus de carnis suae manducatione loquens, sui in coelum ascensus meminit, vt a corporali eos manducatione abstraheret, & vel inde discerent carnem Christi esse cibum coelestem, et in alimoniā spiritualem dare.
Athan de verb. Christ Qui dixerit verbum contra filiū hominis: Quomodo fieri posset vt totus World ederet de Carnem Himself, Quae non sufficeret paucis hominibus: Ideo dominus de carnis suae manducation Speaking, sui in coelum ascensus Meminit, vt a corporali eos manducation abstraheret, & vel inde discerent Carnem Christ esse Food Celestial, et in alimoniā spiritualem Dare.
Ibidē trac. 27. Vel tunc videbitis quod non eo modo quo putatis erogat corpus suum. Certe vel tūc intelligetis quod gratia eius non consumitur morfibus.
Ibidem trac. 27. Vel tunc Videbitis quod non eo modo quo putatis erogat corpus suum. Certain vel tūc intelligetis quod Gratia eius non consumitur morfibus.
Thom. 3. q. 80. art. 3. Quidā dixerunt quod statim cum Sacramentū tangitur a mure vel cane, desinit ibi corpus esse Christi, quod etiam derogat veritati Sacramenti. Alexan. Halens. part. 4. sum. q. 45. in 1. & q. 53. in 2.
Tom 3. q. 80. art. 3. Quidā dixerunt quod Immediately cum Sacramentū tangitur a mure vel cane, desinit There corpus esse Christ, quod etiam derogate Veritati Sacrament. Alexander Halens. part. 4. sum. q. 45. in 1. & q. 53. in 2.
August. de Doct. Christ. lib 3. cap. 15. Figura est ergopracipiens passioni domini esse cōmunicandum, & suaniter at que vtiliter recōdendū in memoria, quod pro nobis caro eius crucifixa & vulnerata est.
August. de Doct. christ. lib 3. cap. 15. Figura est ergopracipiens passioni domini esse cōmunicandum, & suaniter At que vtiliter recondendum in memoria, quod Pro nobis Caro eius Crucifix & vulnerata est.
August. in Ioh. tract. 26 in verba, Vt si quis manducat ex ipso non meriatur Qui• manducat intus, nonforis: qui māducat in corde, non qui pren it de••e
August. in John tract. 26 in verba, Vt si quis manducat ex ipso non meriatur Qui• manducat intus, nonforis: qui manducat in cord, non qui pren it de••e
August. in Ioh. tract. 25 Hoc est ergo manducare •ibum, qui non perit, sed qui permanet in vitam aeternam. Vt quid paras ventrem & dentes? crede & mandacasti.
August. in John tract. 25 Hoc est ergo Manducare •ibum, qui non perit, sed qui permanent in vitam aeternam. Vt quid paras ventrem & dentes? crede & mandacasti.
Ibid. Qui credit in eum manducat: Inuisibiliter saginatur, quis & inuisibiliter renascitur: Infans intus est, Novus intus est: vbi nouellatur, ibi satiatur.
Ibid Qui credit in Eum manducat: Inuisibiliter saginatur, quis & inuisibiliter renascitur: Infans intus est, Novus intus est: vbi nouellatur, There satiatur.
Bellarm. de Euchar lib 1 cap. 5. § 8. Quis credar rem facillimam, qualis est credere in Christū, voluisse dominū cum tāto offendiculo discipulorū, innoluere tot abscurissinus metaphoria, cum potuisset vno verborem totam declarare?
Bellarmine de Eucharist lib 1 cap. 5. § 8. Quis credar remembering facillimam, qualis est Believe in Christū, Voluisse dominū cum tāto offendiculo discipulorū, innoluere tot abscurissinus metaphoria, cum potuisset vno verborem Whole declarare?
Aug. in Iohan. trac. 17 Tunc quod viuet, nō morietur: Tunc quod sanabitur, nō aegrotabit: Tunc quod satiabitur, non esuriet, neque sitiot: Tunc quod renou•bitur, •on veterascet ▪
Aug. in John trac. 17 Tunc quod Vivet, nō morietur: Tunc quod sanabitur, nō aegrotabit: Tunc quod satiabitur, non esuriet, neque sitiot: Tunc quod renou•bitur, •on veterascet ▪
