Two very lerned sermons of M. Beza, togither with a short sum of the sacrament of the Lordes Supper: Wherevnto is added a treatise of the substance of the Lords Supper, wherin is breflie and soundlie discussed the p[r]incipall points in controuersie, concerning that question. By T.W.
THE FIRST HOMILIE, made the seuenth daie of Aprill, in the yeere 1574. I Being about to speake of the Lords supper, will begin with the words of our sauior out of the seuenteenth chapter of the gospell after Iohn.
THE FIRST HOMILY, made the Seventh day of April, in the year 1574. I Being about to speak of the lords supper, will begin with the words of our Saviour out of the Seventeenth chapter of the gospel After John.
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The other is, that this knowledge was for our saluation at the last made manifest vnto vs, in the person of his sonne, so that he that perceiueth somewhat of God,
The other is, that this knowledge was for our salvation At the last made manifest unto us, in the person of his son, so that he that perceives somewhat of God,
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Wherevpon also this necessarilie followeth, that if we once perceiue the person & office of Christ (for these two things must be ioined togither) we doo withall vnderstand the true and onelie way of eternall life.
Whereupon also this necessarily follows, that if we once perceive the person & office of christ (for these two things must be joined together) we do withal understand the true and only Way of Eternal life.
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And forasmuch as the controuersie touching the Lords supper must be directed to this end or marke, this must also be confessed, that the controuersies sprong vp & arisen touching these points cannot be taken away or ended,
And forasmuch as the controversy touching the lords supper must be directed to this end or mark, this must also be confessed, that the controversies sprung up & arisen touching these points cannot be taken away or ended,
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Therefore before we come to intreat of the matter it selfe, that is to say, of the supper of the Lord, we wil shew what we ought by the word of GOD to beleeue concerning Christ.
Therefore before we come to entreat of the matter it self, that is to say, of the supper of the Lord, we will show what we ought by the word of GOD to believe Concerning christ.
Certeinelie the thing it selfe will declare, that that foundation or groundworke being once laid, it will come to passe, that manie errors will of their owne accord, without anie other helpe, fall downe togither and vanish away:
Certainly the thing it self will declare, that that Foundation or groundwork being once laid, it will come to pass, that many errors will of their own accord, without any other help, fallen down together and vanish away:
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for it is certeine and manifest, that manie questions tossed to & fro, and handled touching this point, haue sprong from hence, because that some, which do so stiflie defend this their opinions, either haue not vnderstood,
for it is certain and manifest, that many questions tossed to & from, and handled touching this point, have sprung from hence, Because that Some, which do so stiffly defend this their opinions, either have not understood,
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or els dissembled, what we ought to iudge and beleeue touching Christ. Wherefore some points being first put downe, we will afterwards by this rule examine diuerse,
or Else dissembled, what we ought to judge and believe touching christ. Wherefore Some points being First put down, we will afterwards by this Rule examine diverse,
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yea, repugnant & contrarie opinions touching the Lords supper, and will affirme such as are agreeable to these stedfast and vnmooueable principles, to be true,
yea, repugnant & contrary opinions touching the lords supper, and will affirm such as Are agreeable to these steadfast and unmovable principles, to be true,
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And his office we call that duetie or charge which the father laid vpon him, to saue vs, which thing he himselfe did most perfectlie and plentifullie performe.
And his office we call that duty or charge which the father laid upon him, to save us, which thing he himself did most perfectly and plentifully perform.
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Now in the first place we must speake of Christes person, which we must of necessitie determine to be such a one, that he was fullie and throughlie able to indure and fulfill that duetie:
Now in the First place we must speak of Christ's person, which we must of necessity determine to be such a one, that he was Fully and throughly able to endure and fulfil that duty:
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for vnlesse it be certeine that Christ was such a one, as was able to accomplish all things necessarie, meet and apperteining to his charge, we shall in vaine reason or dispute concerning his office.
for unless it be certain that christ was such a one, as was able to accomplish all things necessary, meet and aPPERTAINING to his charge, we shall in vain reason or dispute Concerning his office.
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In Christ therefore there are to be considered these two things, to wit, the natures whereof he consisteth, and the verie person it selfe, compacted as a man would say, of these natures.
In christ Therefore there Are to be considered these two things, to wit, the nature's whereof he Consisteth, and the very person it self, compacted as a man would say, of these nature's.
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As for example, if we say that man is made of two natures, the one spirituall, which is the nature of the soule, the other bodilie, which is the nature of the body:
As for Exampl, if we say that man is made of two nature's, the one spiritual, which is the nature of the soul, the other bodily, which is the nature of the body:
for, as in proper place heerafter we will shew, there haue risen & sprong vp within our remembrance certeine men, who renewing partlie the error of Eutyches, & partlie of Nestorius, haue in stead of the word Godhead, brought in diuinitie,
for, as in proper place hereafter we will show, there have risen & sprung up within our remembrance certain men, who renewing partly the error of Eutyches, & partly of Nestorius, have in stead of the word Godhead, brought in divinity,
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And verilie Paule spake not rashlie where hee saith that the fulnes of the godhead dwelleth in Christ, where he vseth also, not the word NONLATINALPHABET, that is diuinitie,
And verily Paul spoke not rashly where he Says that the fullness of the godhead dwells in christ, where he uses also, not the word, that is divinity,
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as also in this argument, or matter, I would more gladlie & willingly for plainnesse sake say and vse NONLATINALPHABET, that is hominitas, if it be lawfull to speake so in Latine,
as also in this argument, or matter, I would more gladly & willingly for plainness sake say and use, that is hominitas, if it be lawful to speak so in Latin,
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and as he himselfe expoundeth it, God of the substance of the father, and man of the substance of his mother, that is, of the same substance that we are.
and as he himself expoundeth it, God of the substance of the father, and man of the substance of his mother, that is, of the same substance that we Are.
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Afterwards the church vsed the word NONLATINALPHABET, that is nature. We confesse, saith the Chalcedon synod, that the sonne consisteth of two natures.
Afterwards the Church used the word, that is nature. We confess, Says the Chalcedon synod, that the son Consisteth of two nature's.
Neither in deed was the terme nature vnaduisedlie vsed, or rashlie taken vp, albeit it if we would narrowlie consider the propertie of the word, the word NONLATINALPHABET, that is nature, dooth not agree to the diuinitie,
Neither in deed was the term nature unadvisdely used, or rashly taken up, albeit it if we would narrowly Consider the property of the word, the word, that is nature, doth not agree to the divinity,
because they reasoned and disputed against Eutyches, by whome not onelie the verie natures themselues, but also the proprieties of the natures were confounded and shuffled togither.
Because they reasoned and disputed against Eutyches, by whom not only the very nature's themselves, but also the proprieties of the nature's were confounded and shuffled together.
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Now because Eutyches did mainteine and defend both these errors, and the word NONLATINALPHABET, dooth beside the substance comprehend and set out the proprieties also, by which proprieties, that nature is defined,
Now Because Eutyches did maintain and defend both these errors, and the word, doth beside the substance comprehend and Set out the proprieties also, by which proprieties, that nature is defined,
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In summe, let vs resolue vpon this, and set it downe as an vndoubted truth, that when we say, Christ consisteth of two natures, we mean his deitie and humanitie, that is his Godhead, and mans nature.
In sum, let us resolve upon this, and Set it down as an undoubted truth, that when we say, christ Consisteth of two nature's, we mean his deity and humanity, that is his Godhead, and men nature.
The later writers haue called that person, which the former called NONLATINALPHABET, and the Latine writers haue reteined and kept in vse this word person.
The later writers have called that person, which the former called, and the Latin writers have retained and kept in use this word person.
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Now amongst diuines, and in their writings NONLATINALPHABET that is substance, and NONLATINALPHABET, that is person, are distinguished after this sort: vnder the word NONLATINALPHABET;
Now among Divines, and in their writings that is substance, and, that is person, Are distinguished After this sort: under the word;
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or NONLATINALPHABET in the plurall number, are meant the persons which are in the cōmon essence or being, hauing the proprietie ioined therevnto, whereby one NONLATINALPHABET a person is separated or distinguished from the other,
or in the plural number, Are meant the Persons which Are in the Common essence or being, having the propriety joined thereunto, whereby one a person is separated or distinguished from the other,
Neither was it rashlie or vnaduisedlie doone, that the church hath vsed the name of person, which Boêtius hath defined thus, saieng that it is ye communicate propertie of a reasonable substāce,
Neither was it rashly or unadvisdely done, that the Church hath used the name of person, which Boêtius hath defined thus, saying that it is you communicate property of a reasonable substance,
wherfore that this doubtfulnesse might be auoided, the word NONLATINALPHABET began to be vsed. Now let vs speake more plainlie what we call person, or meane by that name,
Wherefore that this doubtfulness might be avoided, the word began to be used. Now let us speak more plainly what we call person, or mean by that name,
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For the word is both a nature & a person, but the manhood is not of it selfe, anie other thing than a nature, which (as they speake in the scholes) is become a person, and is vpholden in the godhead taking it vnto it selfe,
For the word is both a nature & a person, but the manhood is not of it self, any other thing than a nature, which (as they speak in the Schools) is become a person, and is upholden in the godhead taking it unto it self,
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and another created and adopted, but that onelie eternall sonne of GOD, sustaining and vpholding the nature vnited to himself, so that also there are not two Christs,
and Another created and adopted, but that only Eternal son of GOD, sustaining and upholding the nature united to himself, so that also there Are not two Christ,
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The Grecians call this NONLATINALPHABET, that is, the coupling or ioyning together of two thinges or more, in such sort, that of those many things commyng together, some one certaine thing is compounded or made.
The Greeks call this, that is, the coupling or joining together of two things or more, in such sort, that of those many things coming together, Some one certain thing is compounded or made.
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These words are diligently to be marked, & so much the more, bicause ye neglect thereof bringeth forth great confusions & troubles in these disputations & matters.
These words Are diligently to be marked, & so much the more, Because you neglect thereof brings forth great confusions & Troubles in these disputations & matters.
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Certainely, NONLATINALPHABET, that is, vniting, and NONLATINALPHABET, that is, vnitie, or onenesse, are altogither diuers matters. For in the mysterie of the Trinitie, there is vnitie or onenesse of the essence,
Certainly,, that is, uniting, and, that is, unity, or oneness, Are altogether diverse matters. For in the mystery of the Trinity, there is unity or oneness of the essence,
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and an other thing, that is to say, two thinges (for in the diuinitie there is but one onely and most simple essence or being) but an other and an other meaning persons.
and an other thing, that is to say, two things (for in the divinity there is but one only and most simple essence or being) but an other and an other meaning Persons.
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Wherefore there is not an other thing in the diuinity, for so there should be multiplication or multitude of Gods. In Christ on the other side, there is an other thing, and an other thing (because the godhead is an other thing than the manhood) and not an other,
Wherefore there is not an other thing in the divinity, for so there should be multiplication or multitude of God's In christ on the other side, there is an other thing, and an other thing (Because the godhead is an other thing than the manhood) and not an other,
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vppon the true definition of which personall vnion dependeth the confutation of most great errors, wherewith too manie at this present are sicke and infected,
upon the true definition of which personal Union dependeth the confutation of most great errors, wherewith too many At this present Are sick and infected,
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First Isaiah saieth, that this our sauiour is Immanuell, that is, God with vs. Iohn expounding the fulfilling of this prophecie, saith, that the word became, or was made flesh.
First Isaiah Saith, that this our Saviour is Immanuel, that is, God with us John expounding the fulfilling of this prophecy, Says, that the word became, or was made Flesh.
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Nowe because a thing may be said to be made manie waies, that manner of being made is declared by the Apostle, in the epistle to the Hebrewes, when hee saith, that the sonne tooke the seed of Abraham.
Now Because a thing may be said to be made many ways, that manner of being made is declared by the Apostle, in the epistle to the Hebrews, when he Says, that the son took the seed of Abraham.
for some haue expounded it thus, the word was made flesh, because the word was in sted of the soule vnto the bodie taken, that is to say, that as the soule ioined with the bodie shapeth or fashioneth the man:
for Some have expounded it thus, the word was made Flesh, Because the word was in stead of the soul unto the body taken, that is to say, that as the soul joined with the body shapeth or fashioneth the man:
But beside that this opinion of Apollinaris is by almost infinit plaine testimonies of scripture refuted, this also necessarilie foloweth, that except the word had taken the soule vnto it, likewise our soules should of necessitie be lost,
But beside that this opinion of Apollinaris is by almost infinite plain testimonies of scripture refuted, this also necessarily Followeth, that except the word had taken the soul unto it, likewise our Souls should of necessity be lost,
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bicause that onlie shal be saued which Christ restored in his own person, neither could Christ properlie haue suffered (that I may let slippe many other most absurd points) seeing that the soule properlie is troubled and afflicted.
Because that only shall be saved which christ restored in his own person, neither could christ properly have suffered (that I may let slip many other most absurd points) seeing that the soul properly is troubled and afflicted.
Others haue framed and deuised for true flesh, a ghost or fantasie, and to that purpose haue wrested and writhen the worde similitude or likenes, in these wordes of Paule, God sending his own son in the similitude of sinful flesh, &c: whom the old fathers called NONLATINALPHABET.
Others have framed and devised for true Flesh, a ghost or fantasy, and to that purpose have wrested and writhen the word similitude or likeness, in these words of Paul, God sending his own son in the similitude of sinful Flesh, etc.: whom the old Father's called.
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as indeed one that had not bin born or had suffered for vs. There are othersome, who forsaking these errors, do notwithstāding fall into others, no lesse absurde and detestable,
as indeed one that had not been born or had suffered for us There Are Othersome, who forsaking these errors, do notwithstanding fallen into Others, no less absurd and detestable,
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For Nestorius interpreted these wordes, the word became flesh after this manner, that is to saie, the godhead of the Sonne of God did most plentifullie and fullie powre foorth, the power and force therof into that flesh which it tooke.
For Nestorius interpreted these words, the word became Flesh After this manner, that is to say, the godhead of the Son of God did most plentifully and Fully pour forth, the power and force thereof into that Flesh which it took.
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Eutyches falling into the contrarie error thought that by these words, the word was made or became flesh, this was meant that the person or hypostasis of the word was changed into flesh,
Eutyches falling into the contrary error Thought that by these words, the word was made or became Flesh, this was meant that the person or hypostasis of the word was changed into Flesh,
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as when Moses rod was changed into a serpent it ceased to be a rod, and began to be a serpent, euen as Aristotle teacheth, that by the depriuing or taking away of one forme, another is brought in.
as when Moses rod was changed into a serpent it ceased to be a rod, and began to be a serpent, even as Aristotle Teaches, that by the depriving or taking away of one Form, Another is brought in.
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and what can be imagined more woonderfull and monstrous than these errors? But all these errours, are both most shortlie and also most soundlie confuted,
and what can be imagined more wondered and monstrous than these errors? But all these errors, Are both most shortly and also most soundly confuted,
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Wherefore declare at the length will some saie, what is the hypostaticall or personall vnion in Christ? It is the taking of mans nature, which is susteined or vpholden of the diuine nature, that is to say, such a taking or vniting, that there proceedeth or commeth out of that vniting,
Wherefore declare At the length will Some say, what is the hypostatical or personal Union in christ? It is the taking of men nature, which is sustained or upholden of the divine nature, that is to say, such a taking or uniting, that there Proceedeth or comes out of that uniting,
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but one subsistence or being onelie, in which subsistence, that diuine nature, that is to saie, the person of the worde beareth swaie, or ruleth. I repeate this againe:
but one subsistence or being only, in which subsistence, that divine nature, that is to say, the person of the word bears sway, or Ruleth. I repeat this again:
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for the more plaine manifesting and declaring whereof the fathers haue vsed the similitude of the bodie and the soule, Athanasius, who was a most constant defender and stout maintainer of this truth, being chiefly the author thereof.
for the more plain manifesting and declaring whereof the Father's have used the similitude of the body and the soul, Athanasius, who was a most constant defender and stout maintainer of this truth, being chiefly the author thereof.
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So that eternall worde of the Father, tooke vnto it that flesh of the virgine, that is to saye, made the same so proper vnto it selfe, that from hence commeth and proceedeth that person, whiche is called Christ.
So that Eternal word of the Father, took unto it that Flesh of the Virgae, that is to say, made the same so proper unto it self, that from hence comes and Proceedeth that person, which is called christ.
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It appeareth plainelie vnto vs, out of the wordes of Christ in the tenth chapiter of the gospel according to Iohn, that we must needes consider this mystery or sectet after this sort.
It appears plainly unto us, out of the words of christ in the tenth chapter of the gospel according to John, that we must needs Consider this mystery or sectet After this sort.
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Verily in the resurrection, the soule is not taken vp againe, but the bodie: therefore these words cannot be ascribed to Christ, either in respect of his bodie onelie,
Verily in the resurrection, the soul is not taken up again, but the body: Therefore these words cannot be ascribed to christ, either in respect of his body only,
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What then is it in respect of them both together? No, rather necessarie is it that wee referre it to some third thing, which may be saide to laie downe,
What then is it in respect of them both together? No, rather necessary is it that we refer it to Some third thing, which may be said to lay down,
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For our bodies are so the tēples of the holy ghost, that yet they make not one subsistēce or being with the holy ghost sith that the sanctified party is seuerally & by himselfe a certaine thing,
For our bodies Are so the Temples of the holy ghost, that yet they make not one subsistence or being with the holy ghost sith that the sanctified party is severally & by himself a certain thing,
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and againe, the possessed with the wicked spirit, is so become the inne or lodging place of the wicked spirite, that yet the ghest is another from him.
and again, the possessed with the wicked Spirit, is so become the inn or lodging place of the wicked Spirit, that yet the guessed is Another from him.
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As for vs we affirme, the person of the word, or son of God so to dwell in that manhood that he hath taken vnto him, that hee hath vnited himselfe thereto by a personall vnion:
As for us we affirm, the person of the word, or son of God so to dwell in that manhood that he hath taken unto him, that he hath united himself thereto by a personal Union:
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so I say, that the nature taken or assumed, being sustained and vpheld in the nature taking or assuming, maketh yet notwithstanding but one person, which is the eternall worde of God.
so I say, that the nature taken or assumed, being sustained and upheld in the nature taking or assuming, makes yet notwithstanding but one person, which is the Eternal word of God.
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Hereupon it foloweth that there are not two sonnes of God, much lesse two Christs, one, the son of Marie, the other, the son of God, but one Immanuel and sauior onelie.
Hereupon it Followeth that there Are not two Sons of God, much less two Christ, one, the son of Marie, the other, the son of God, but one Immanuel and Saviour only.
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or bade the battel, wrote the same euen in so many words, as you would saie, to wit, that the habitation or dwelling of the son of God in Christ is not otherwise to be considered than in all other creaturs whatsoeuer,
or bade the battle, wrote the same even in so many words, as you would say, to wit, that the habitation or Dwelling of the son of God in christ is not otherwise to be considered than in all other creatures whatsoever,
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as haue come from heauen it selfe, against the authors and fautors of these vngodlie blasphemies, a maruellous thing, I say, that there should now spring vp some,
as have come from heaven it self, against the Authors and fautors of these ungodly Blasphemies, a marvelous thing, I say, that there should now spring up Some,
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as dare be bolde, both by worde and writing, to maintaine and defend the same, and that with so great reioicing and commendation of most vnskilfull men:
as Dare be bold, both by word and writing, to maintain and defend the same, and that with so great rejoicing and commendation of most unskilful men:
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thā in many things, (that is to say, beingly, presently, powerfully as in schools they were woont to say) that then Christs person is destroied, as Nestorius taught? And that if wee grant an effusion or powring forth of all the proprieties of the godhead into the flesh assumed or taken, that then the other part of the vngodlie assertion of Eutyches, shall be erceted and set vp? A wonderful wound indeed flowing from such diuers matters, to wit, the seperating of the naturs on the one side,
than in many things, (that is to say, beingly, presently, powerfully as in Schools they were wont to say) that then Christ person is destroyed, as Nestorius taught? And that if we grant an effusion or Pouring forth of all the proprieties of the godhead into the Flesh assumed or taken, that then the other part of the ungodly assertion of Eutyches, shall be erceted and Set up? A wondered wound indeed flowing from such diverse matters, to wit, the separating of the natures on the one side,
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that if the personall vnion be to be defined and determined by the effusion or powring foorth of all properties, that then this, which of al things is most false & vngodly will follow therevpon, to wit, that God is in some sorte personallie vnited vnto all things created.
that if the personal Union be to be defined and determined by the effusion or Pouring forth of all properties, that then this, which of all things is most false & ungodly will follow thereupon, to wit, that God is in Some sort personally united unto all things created.
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Why so? Because the effusiō or powring forth of all, & some properties alone, doo not differ genere, as they say, that is, in the general or cōmon kind, but according to more or lesse only:
Why so? Because the effusion or Pouring forth of all, & Some properties alone, do not differ genere, as they say, that is, in the general or Common kind, but according to more or less only:
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Againe, if the definition of the personall vnion were true, it woulde followe therevpon, that the three persons wer vnited, to that flesh that was assumed or taken,
Again, if the definition of the personal Union were true, it would follow thereupon, that the three Persons were united, to that Flesh that was assumed or taken,
therfore to be infinite, almighty, knowing al things, present euery wher &c: (as they themselues now speak) be not proprieties, either of the father or of the son,
Therefore to be infinite, almighty, knowing all things, present every where etc.: (as they themselves now speak) be not proprieties, either of the father or of the son,
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Wherevpon it foloweth, that if we grant that definition of the personall vnion, that then the 3 persons of the godhead were incarnat, & tooke flesh vpon them,
Whereupon it Followeth, that if we grant that definition of the personal Union, that then the 3 Persons of the godhead were incarnate, & took Flesh upon them,
after the fourth maner or sort, as the logicians speake, that is to say, doo belong vnto the whole Godhead alone vnto the Godhead, and alwaies vnto the same:
After the fourth manner or sort, as the Logicians speak, that is to say, do belong unto the Whole Godhead alone unto the Godhead, and always unto the same:
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but one that carried or bare God, these now in another part of their Eutychian opinion & conceit, transforme him I say and his flesh (hauing in deed all the properties of the Godhead without exception powred into the same) into the Godhead it selfe.
but one that carried or bore God, these now in Another part of their Eutychian opinion & conceit, transform him I say and his Flesh (having in deed all the properties of the Godhead without exception poured into the same) into the Godhead it self.
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But now, if there nothing happen to God, or there be no accident in him, as indeed there is not, for whatsoeuer is in him, is substance and not accidents,
But now, if there nothing happen to God, or there be no accident in him, as indeed there is not, for whatsoever is in him, is substance and not accidents,
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as they speake in schooles, How were the properties (by which he is distinguished from things created) indeed powred foorth into the flesh assumed and taken,
as they speak in Schools, How were the properties (by which he is distinguished from things created) indeed poured forth into the Flesh assumed and taken,
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but that also mans nature should be changed into a certeine Godhead that is made or created? But if these men will denie (as sometimes I see them by the power of trueth it selfe constreined to denie) that the monstrous presence euerie where (for whose cause onelie (whatsoeuer they faine) they propound vnto vs that monster of vbiquitie, to be esteemed and reuerenced) dooth not cleaue vnto Christes flesh as to his proper subiect,
but that also men nature should be changed into a certain Godhead that is made or created? But if these men will deny (as sometime I see them by the power of truth it self constrained to deny) that the monstrous presence every where (for whose cause only (whatsoever they feign) they propound unto us that monster of ubiquity, to be esteemed and reverenced) doth not cleave unto Christ's Flesh as to his proper Subject,
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or that it is not accidents, but onlie as accidents, then I say, who seeth not what monstrous things these are, to ascribe vnto the flesh a reall presence euerie where in it selfe,
or that it is not accidents, but only as accidents, then I say, who sees not what monstrous things these Are, to ascribe unto the Flesh a real presence every where in it self,
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than to all other things whatsoeuer? And whereof will these men be ashamed, who are so farre off from being ashamed of these matters, that yet they dare obiect this against vs, that we exact points of diuinitie and religion to be handled according to the rules of philosophie? Certeinelie,
than to all other things whatsoever? And whereof will these men be ashamed, who Are so Far off from being ashamed of these matters, that yet they Dare Object this against us, that we exact points of divinity and Religion to be handled according to the rules of philosophy? Certainly,
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if so be it that the personall vnion must be defined and determined, not by the vnion of the verie person of the word, with flesh assumed or taken, into one and the selfe same subsistence or being,
if so be it that the personal Union must be defined and determined, not by the Union of the very person of the word, with Flesh assumed or taken, into one and the self same subsistence or being,
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but by the vniuersall effusion or powring foorth of powerfull graces from the nature assuming or taking, into the nature assumed or taken (which monstrous opinion fet from the filthie & stincking puddles, both of Nestorius & Eutyches also,
but by the universal effusion or Pouring forth of powerful graces from the nature assuming or taking, into the nature assumed or taken (which monstrous opinion fetched from the filthy & stinking puddles, both of Nestorius & Eutyches also,
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and twise sod Brentius, Suindelinus, Illyrichus, and these other goodlie fellowes doo propound and deliuer vnto the churches of Christ) I say that whether they will yea or no, this must needs follow vpon it, that Christ is neither God nor man, much lesse GOD and man togither, but a certeine Chimaera or monster made of most grosse confusion and discord.
and twice sod Brent, Suindelinus, Illyrichus, and these other goodly Fellows do propound and deliver unto the Churches of christ) I say that whither they will yea or no, this must needs follow upon it, that christ is neither God nor man, much less GOD and man together, but a certain Chimaera or monster made of most gross confusion and discord.
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but they may be personallie vnited, and are in deed personallie vnited, because that must be true which Christ, himselfe saith: Before Abraham was, I am.
but they may be personally united, and Are in deed personally united, Because that must be true which christ, himself Says: Before Abraham was, I am.
or became the sonne of Mary, euen he I say, is that word which was in the beginning, not so much for his full effusion or powring foorth of powerfull graces,
or became the son of Mary, even he I say, is that word which was in the beginning, not so much for his full effusion or Pouring forth of powerful graces,
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for there are not diuers wanting, that doo stiflie and stoutlie denie the same. But I affirme, that that definition of the personall vnion, cannot stand.
for there Are not diverse wanting, that do stiffly and stoutly deny the same. But I affirm, that that definition of the personal Union, cannot stand.
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I grant therefore, that from the time the eternall word tooke flesh vnto him, that it did not at anie time doo anie thing without the flesh, the reason is, because this vnion is perpetuall:
I grant Therefore, that from the time the Eternal word took Flesh unto him, that it did not At any time do any thing without the Flesh, the reason is, Because this Union is perpetual:
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because that that flesh which it once tooke it neuer laid downe, yet it followeth not, that whatsoeuer the word did, it did it by the fleshe, which thing may bee shewed, by most assured and manifest examples.
Because that that Flesh which it once took it never laid down, yet it follows not, that whatsoever the word did, it did it by the Flesh, which thing may be showed, by most assured and manifest Examples.
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Christ raised vppe himselfe by his owne diuine power, who also had said of himselfe: I haue power to lay downe my soule or life, and to take it againe.
christ raised up himself by his own divine power, who also had said of himself: I have power to lay down my soul or life, and to take it again.
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When Christ beheld Nathaniell absent, did he see him with his bodilie eies? And when without the disclosing of anie other man, he saw the thoughts of his aduersaries, did he this by anie sharpnesse of mans minde or vnderstanding? No verilie.
When christ beheld Nathaniel absent, did he see him with his bodily eyes? And when without the disclosing of any other man, he saw the thoughts of his Adversaries, did he this by any sharpness of men mind or understanding? No verily.
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Wherefore in this fellow-working togither of the Godhead, & the nature assumed or taken, the personall vnion is not deposed or ouerthrowne, but established rather.
Wherefore in this fellow-working together of the Godhead, & the nature assumed or taken, the personal Union is not deposed or overthrown, but established rather.
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For though the artificer or handicrafts man doo nothing but by his instrument or toole, yet for all that the artificer and his toole are not vnited into one subsistence or being:
For though the Artificer or handicrafts man do nothing but by his Instrument or tool, yet for all that the Artificer and his tool Are not united into one subsistence or being:
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Now because the father created all things through the sonne, shall it therevpon follow, that the father and the sonne are personallie vnited togither? No verilie:
Now Because the father created all things through the son, shall it thereupon follow, that the father and the son Are personally united together? No verily:
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Let that rather remaine sure, that I haue said, to wit, that that vnion may rightlie be called personall, by which it commeth to passe, that one person of two natures (the natures & properties of either nature remaining safe & sound) becommeth one subsistence or being:
Let that rather remain sure, that I have said, to wit, that that Union may rightly be called personal, by which it comes to pass, that one person of two nature's (the nature's & properties of either nature remaining safe & found) becomes one subsistence or being:
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for if both the natures themselues and the properties thereof doo remaine safe and sound, then there remaineth likewise vnto either nature these proper attributes or things ascribed vnto them:
for if both the nature's themselves and the properties thereof do remain safe and found, then there remains likewise unto either nature these proper attributes or things ascribed unto them:
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And yet the scripture so speaketh, as when it saith that God suffered, yea and we our selues are taught so to speake, in the apostles symbole or creed, when we say:
And yet the scripture so speaks, as when it Says that God suffered, yea and we our selves Are taught so to speak, in the Apostles symbol or creed, when we say:
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I beleeue in Iesus Christ, the onlie sonne of God, who was conceiued, borne, suffered, cru•ified, buried, &c. That we may well know and vnderstand this matter, we must earne to distinguish the things attribu•• to either nature.
I believe in Iesus christ, the only son of God, who was conceived, born, suffered, cru•ified, buried, etc. That we may well know and understand this matter, we must earn to distinguish the things attribu•• to either nature.
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If we will speake •••perlie and truelie, we say that things attributed to either of the natures, must most properlie and in deed be attributed to be same.
If we will speak •••perlie and truly, we say that things attributed to either of the nature's, must most properly and in deed be attributed to be same.
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Wherefore we affirme that Christ, as in respect of his Godhead, is the eternall sonne of God, is infinite, is euerie where, is eternall, is the creator of all things, cannot die, is inuisible, &c. All which things are truelie and properlie attributed t• that nature of the son of God which is v•ited to flesh.
Wherefore we affirm that christ, as in respect of his Godhead, is the Eternal son of God, is infinite, is every where, is Eternal, is the creator of all things, cannot die, is invisible, etc. All which things Are truly and properly attributed t• that nature of the son of God which is v•ited to Flesh.
Certeine things are attributed to, or spoken of Christ, according to his person and not as in respect of his natures, tha• is to say, such thinges in deede as resp•ct the person,
Certain things Are attributed to, or spoken of christ, according to his person and not as in respect of his nature's, tha• is to say, such things in deed as resp•ct the person,
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and •hese things attributed togither to Christ, are personall, that is to say, respect his whole person, which vnlesse we confesse we shall fall into the heresie of Nestorius and his partakers.
and •hese things attributed together to christ, Are personal, that is to say, respect his Whole person, which unless we confess we shall fallen into the heresy of Nestorius and his partakers.
And yet in the meane while this & such like, are so the works of the whole person, that notwithstanding either of the natures doth distinctlie bring with it his proper & peculiar worke to this common deed of redemption, mediation, &c. as Leo teacheth in that his famous and woorthie epistle, which also we must know and beleeue,
And yet in the mean while this & such like, Are so the works of the Whole person, that notwithstanding either of the nature's does distinctly bring with it his proper & peculiar work to this Common deed of redemption, mediation, etc. as Leo Teaches in that his famous and worthy epistle, which also we must know and believe,
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Therefore we are principalie to marke yet a certeine other maner o• speech touching Christ, which as it is t•ue in respect of the whole person, den•minated either of the concrets:
Therefore we Are principaly to mark yet a certain other manner o• speech touching christ, which as it is t•ue in respect of the Whole person, den•minated either of the concretes:
For vnlesse God had beene he that suffered for vs, his suf•ering could not haue brought saluation vnto vs. Wherefore we say that God was ••rne, suffered, dead, and rose againe.
For unless God had been he that suffered for us, his suf•ering could not have brought salvation unto us Wherefore we say that God was ••rne, suffered, dead, and rose again.
And •his we affirme euen by this rule following, to wit, that whatsoeuer words or termes, are proper to either of the natures, that is to say, the Godhead or the manhood, they may be changed in the concret, but not in the abstract.
And •his we affirm even by this Rule following, to wit, that whatsoever words or terms, Are proper to either of the nature's, that is to say, the Godhead or the manhood, they may be changed in the concrete, but not in the abstract.
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and on th• other side I affirme, that such things as be proper to the Godhead may be attributed to man, though not to the manhood. Wherefore this proposition is true:
and on th• other side I affirm, that such things as be proper to the Godhead may be attributed to man, though not to the manhood. Wherefore this proposition is true:
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Wherfore, whether he be called man, he is yet notwithstanding vnderstood to be God, or whether he be called God, he is like wise vnderstood to be man.
Wherefore, whither he be called man, he is yet notwithstanding understood to be God, or whither he be called God, he is like wise understood to be man.
But when wee speake of the natures themselues, to wit, either the manhood or the Godhead, by these abstracted names ther is nothing els signified or meant but the seuerall natures in and by themselues.
But when we speak of the nature's themselves, to wit, either the manhood or the Godhead, by these abstracted names there is nothing Else signified or meant but the several nature's in and by themselves.
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And least these maner of speeches might seeme to anie man darke and strange, as though christian religion were conteined in certeine hiddē mysteries and secrets far remooued from common vse & vnderstanding,
And lest these manner of Speeches might seem to any man dark and strange, as though christian Religion were contained in certain hidden Mysteres and secrets Far removed from Common use & understanding,
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whereas rather on the other side, the Holie ghost instructing the church, touching these most darke & hidden matters, hath kept a most grosse (as you would say) and common mamer of teaching.
whereas rather on the other side, the Holy ghost instructing the Church, touching these most dark & hidden matters, hath kept a most gross (as you would say) and Common mamer of teaching.
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What more? By reason of this personall vnion, though now it be dissolued through death, Peter shalbe said to haue died and sat at Rome, whose soule yet notwithstanding,
What more? By reason of this personal Union, though now it be dissolved through death, Peter shall said to have died and sat At Rome, whose soul yet notwithstanding,
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This man forgiueth sinnes, and yet not as he is man of himselfe (for it belongeth onelie to God to forgiue sinnes) but because he is God and man in one person togither.
This man forgives Sins, and yet not as he is man of himself (for it belongeth only to God to forgive Sins) but Because he is God and man in one person together.
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And this is the manner of speaking which the ancient diuines haue called the communicating of proprieties, which some do not rightlie distinguish from making common,
And this is the manner of speaking which the ancient Divines have called the communicating of proprieties, which Some do not rightly distinguish from making Common,
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And this may easilie be decided and determined by the vnmoouable foundations abouesaid, if we haue not a contentious spirit, wherevnto if we should not yeeld, doubtlesse the old sophisters and naturall philosophers,
And this may Easily be decided and determined by the vnmoouable foundations abovesaid, if we have not a contentious Spirit, whereunto if we should not yield, doubtless the old sophisters and natural Philosophers,
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therefore that trope or maner of spech touching the communicating of the proprieties, is altogither true in the concret, that is in Christs person, being weighed,
Therefore that trope or manner of speech touching the communicating of the proprieties, is altogether true in the concrete, that is in Christ person, being weighed,
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But in the abstract, that is in the appellatiue or common name, or name whereby either of the natures be called, it can neuer be vsed without vngodlinesse, much lesse can it be taken for true, that the proprieties of the Godhead may be spoken of the manhood,
But in the abstract, that is in the appellative or Common name, or name whereby either of the nature's be called, it can never be used without ungodliness, much less can it be taken for true, that the proprieties of the Godhead may be spoken of the manhood,
And these be the points, which we being about to speake of the Lords supper, haue thought needfull to be propounded and deliuered, that therefore remaining behind, may be the better vnderstood, of which we will, by Gods grace, speake at large in the next reading or lecture.
And these be the points, which we being about to speak of the lords supper, have Thought needful to be propounded and Delivered, that Therefore remaining behind, may be the better understood, of which we will, by God's grace, speak At large in the next reading or lecture.
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THE SECOND HOMILIE, or Sermon, made the eight of Aprill. 1574. THis is the sum of the thinges that wee spake in the former Sermon, to wit, that 1 al the knowledge of our saluation, did depend of the knowlege of Christ:
THE SECOND HOMILY, or Sermon, made the eight of April. 1574. THis is the sum of the things that we spoke in the former Sermon, to wit, that 1 all the knowledge of our salvation, did depend of the knowledge of christ:
further, that that person consisted of two natures, that is, the godhead & the manhoode, both of these being so vnited and ioyned together, that the very natures themselues,
further, that that person consisted of two nature's, that is, the godhead & the manhood, both of these being so united and joined together, that the very nature's themselves,
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For seeing these two natures, are as the Synode of Chalcedon saieth, vndiuidedlie, vnseparablie, and vnconfoundedlie coupled together in the personall vnion:
For seeing these two nature's, Are as the Synod of Chalcedon Saith, undividedly, unseparably, and vnconfoundedlie coupled together in the personal Union:
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Whereby it commeth to passe, that by reason of that personall vnion, some thinges in the concret, may bee saide of the whole person, which yet notwithstanding in the abstracte, doo agree to one of the natures onelie.
Whereby it comes to pass, that by reason of that personal Union, Some things in the concrete, may be said of the Whole person, which yet notwithstanding in the abstract, do agree to one of the nature's only.
if wee seuerally and distinctlye consider his seuerall natures, because the name of the GOD of glorie, dooth in the abstract agree or belong, to the onelie godhead.
if we severally and distinctly Consider his several nature's, Because the name of the GOD of glory, doth in the abstract agree or belong, to the only godhead.
Wherefore this proposition is true in the sense as before, whereas otherwise it is a wicked and an vngodlie thing to say, that the godhead was crucified.
Wherefore this proposition is true in the sense as before, whereas otherwise it is a wicked and an ungodly thing to say, that the godhead was Crucified.
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Nowe then, if man be truely saide to be God, by reason of the personall vnion, it followeth therevppon, that thinges attributed to the manhoode may rightlie be attributed to GOD:
Now then, if man be truly said to be God, by reason of the personal Union, it follows thereupon, that things attributed to the manhood may rightly be attributed to GOD:
Wherefore hee giueth vs life, in giuing vs righteousnesse, and that of his meere and onely grace, through the power and effectuall working of his holie spirit:
Wherefore he gives us life, in giving us righteousness, and that of his mere and only grace, through the power and effectual working of his holy Spirit:
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for euen that very selfe-same power of God, which laide it selfe open in the creation of man, must of necessity manifest it selfe also in restoring of man.
for even that very selfsame power of God, which laid it self open in the creation of man, must of necessity manifest it self also in restoring of man.
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For example (though it may be I confes, that the similitude shall not agree in all points) if in a casket or boxe I set before a man, treasure, he that will haue the treasure hidden or shutte vp therein, must of necessitie take the casket or boxe it selfe:
For Exampl (though it may be I confess, that the similitude shall not agree in all points) if in a casket or box I Set before a man, treasure, he that will have the treasure hidden or shut up therein, must of necessity take the casket or box it self:
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Nowe the holie-ghost is hee, who going about to woorke in vs, this excellent instrument of faith, vseth for that purpose, the preachyng of the outwarde worde, by which worde hee alone properlye woorketh inuisiblye in vs.
Now the Holy Ghost is he, who going about to work in us, this excellent Instrument of faith, uses for that purpose, the preaching of the outward word, by which word he alone properly worketh invisibly in us
But that we may the better vnderstand this point, lette vs a little compare this naturall instrument of Faith, to witte, the outward worde with that supernaturall instrument, that is, the spirite.
But that we may the better understand this point, let us a little compare this natural Instrument of Faith, to wit, the outward word with that supernatural Instrument, that is, the Spirit.
For speech is the instrument and meane, whereby we lay open the meaning of our mindes one of vs to an other, by vnderstanding whereof, they to whome wee speake, become skilfull in those thinges that wee speake:
For speech is the Instrument and mean, whereby we lay open the meaning of our minds one of us to an other, by understanding whereof, they to whom we speak, become skilful in those things that we speak:
and that his heuenlie secret touching our saluatiō, God must of necessitie vse a far other power, in framing and disposing our minds, that so our eares beeing purged,
and that his heavenly secret touching our salvation, God must of necessity use a Far other power, in framing and disposing our minds, that so our ears being purged,
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And yet it can not be vnderstood and receiued, vnlesse the holie-ghost doo by his powerfull grace alter and change vs. Wherfore to them then it must bee the sauor of death vnto death that doo refuse it,
And yet it can not be understood and received, unless the Holy Ghost do by his powerful grace altar and change us Wherefore to them then it must be the savour of death unto death that do refuse it,
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that word of GOD that soundeth into our eares, is an instrument ordained and directed by the Holie-ghost to teach vs, that so wee maye vnderstande suche thinges as are needefull to bee vnderstoode for saluation,
that word of GOD that soundeth into our ears, is an Instrument ordained and directed by the Holy ghost to teach us, that so we may understand such things as Are needful to be understood for salvation,
and simple, and sometimes againe, is so decked and trimmed, as it were, with other things, that euen the matter it selfe, by reason of the rites and orders, annected to the speech, seemeth after a sort, not to be spoken, but to be doone.
and simple, and sometime again, is so decked and trimmed, as it were, with other things, that even the matter it self, by reason of the Rites and order, annected to the speech, seems After a sort, not to be spoken, but to be done.
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as when wee heare this, GOD so loued the worlde that hee gaue his onelie begotten Sonne, that whosoeuer beleeueth in him shoulde not perishe, but haue eternall life.
as when we hear this, GOD so loved the world that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have Eternal life.
as commonlie thorough ignorance menne haue supposed, is with him a sacrament likewise, yea & in the reuelation he mentioneth the sacrament of that vncleane harlot,
as commonly through ignorance men have supposed, is with him a sacrament likewise, yea & in the Revelation he mentioneth the sacrament of that unclean harlot,
namelie, for the signes and rites, which God hath adioyned to his promises, that so hee might the more fully seale vp in our hearts, the saluation that he hath reuealed vnto vs. And yet no other certainetie,
namely, for the Signs and Rites, which God hath adjoined to his promises, that so he might the more Fully seal up in our hearts, the salvation that he hath revealed unto us And yet no other certainty,
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least one inconuenience and mischiefe might be heaped vppon an other, yet I hadde leiffer that the Latin authours and writers, had still kept Paules worde.
lest one inconvenience and mischief might be heaped upon an other, yet I had leiffer that the Latin Authors and writers, had still kept Paul's word.
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But that we may at the length come to the purpose, let that rite or order of the Lordes supper bee a signe giuen vs from GOD, whereby hee will haue testified and sealed vp vnto vs, the communication or partaking of the bodie and bloud of Christ.
But that we may At the length come to the purpose, let that rite or order of the lords supper be a Signen given us from GOD, whereby he will have testified and sealed up unto us, the communication or partaking of the body and blood of christ.
and respect, we are therefore to marke, that euen this worde, sacrament, and that in this more narrowe signification, is of the olde Latine diuines taken three manner of ways.
and respect, we Are Therefore to mark, that even this word, sacrament, and that in this more narrow signification, is of the old Latin Divines taken three manner of ways.
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For sometimes they vnderstand by sacraments, the verie whole action, in which respect both baptisme and the Lords supper it selfe also, are called sacraments, that is to say, mystical actions or outward rites, which doo represent to our vnderstanding some other certaine thing.
For sometime they understand by Sacraments, the very Whole actium, in which respect both Baptism and the lords supper it self also, Are called Sacraments, that is to say, mystical actions or outward Rites, which do represent to our understanding Some other certain thing.
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And sith relation must needes be, amongest sundrie thinges which haue mutuall respect one of them to an other, wee must therefore of necessitie confesse, that in the sacraments there is a signe, and the thing signified.
And sith Relation must needs be, amongst sundry things which have mutual respect one of them to an other, we must Therefore of necessity confess, that in the Sacraments there is a Signen, and the thing signified.
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I say then that in the Lordes supper, these are outward, materiall, visible, and as you would say palpable signes, that God hath annected vnto his word, euen the bread and wine.
I say then that in the lords supper, these Are outward, material, visible, and as you would say palpable Signs, that God hath annected unto his word, even the bred and wine.
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And which I beseech you? Forsooth whitenesse, roundnes, and rednesse, if they consecrate red wine, which accidents they doo by a new name call kind, shew, or forme. But as Augustine rightlie teacheth:
And which I beseech you? Forsooth whiteness, roundness, and redness, if they consecrate read wine, which accidents they do by a new name call kind, show, or Form. But as Augustine rightly Teaches:
Vnlesse there were a certeine analogie, proportion, and agreement betweene the things signified, & the signes themselues, they could not be counted sacraments.
Unless there were a certain analogy, proportion, and agreement between the things signified, & the Signs themselves, they could not be counted Sacraments.
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If admonishing some one, I would haue him with his eies to behold, and with his mind to cōceiue a man, I will not set before him the image of a horsse,
If admonishing Some one, I would have him with his eyes to behold, and with his mind to conceive a man, I will not Set before him the image of a horse,
and least of all others shall those accidents which are void of all substance, as whitenesse, rednesse, roundnesse, &c. call to my remembrance things that in deed are, to wit, the bodie & bloud of Christ.
and lest of all Others shall those accidents which Are void of all substance, as whiteness, redness, roundness, etc. call to my remembrance things that in deed Are, to wit, the body & blood of christ.
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But it was the Lords purpose in his supper, to offer vnto our mindes and thoughts the verie food of our soules, that is to say, Christes bodie deliuered to death for vs,
But it was the lords purpose in his supper, to offer unto our minds and thoughts the very food of our Souls, that is to say, Christ's body Delivered to death for us,
whereas yet notwithstanding bread and wine, the verie food of our bodies in deed, doo most fitlie euen set before our verie eies almost, that same spirituall nourishment that we must haue from him.
whereas yet notwithstanding bred and wine, the very food of our bodies in deed, do most fitly even Set before our very eyes almost, that same spiritual nourishment that we must have from him.
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and who hath told them that the bread which Christ brake and gaue vnto his disciples, was white or round, in such sort as they bake it and make it? Therefore the true signes of Christes bodie and bloud, are the verie bread,
and who hath told them that the bred which christ brake and gave unto his Disciples, was white or round, in such sort as they bake it and make it? Therefore the true Signs of Christ's body and blood, Are the very bred,
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and the cup that we blesse is the partaking of the bloud of Christ. And that same consubstantiation or transubstantiation, is a filthie forgerie and deuise of satan.
and the cup that we bless is the partaking of the blood of christ. And that same consubstantiation or transubstantiation, is a filthy forgery and devise of satan.
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when yet notwithstanding we are woont euerie where to beat vpon this point, that by the sacraments Christ is not signified vnto vs (as when we beholde Cesars image & picture we are woont to remember Cesar) and nothing beside:
when yet notwithstanding we Are wont every where to beatrice upon this point, that by the Sacraments christ is not signified unto us (as when we behold Caesars image & picture we Are wont to Remember Cesar) and nothing beside:
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for in the signes, hauing the word adioined vnto them, we teach Christ and all his benefits to be so represented to vs and our mindes, that he, togither with all his graces is giuen to vs to be inioied of vs,
for in the Signs, having the word adjoined unto them, we teach christ and all his benefits to be so represented to us and our minds, that he, together with all his graces is given to us to be enjoyed of us,
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This kind of signification Bernard well declareth, by the similitude of a ring which the bridegrome deliuereth vnto the betrothed bride, to the end that so she may not onelie thinke vpon the bridegrome deliuering it,
This kind of signification Bernard well Declareth, by the similitude of a ring which the bridegroom Delivereth unto the betrothed bride, to the end that so she may not only think upon the bridegroom delivering it,
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Let vs notwithstanding as plainlie as possible we can declare, what that is which is so in outward signes, set before our minde to be looked into, that yet notwithstanding it is a faithfull and beleeuing soule trulie exhibited and offered, to be partaken by faith.
Let us notwithstanding as plainly as possible we can declare, what that is which is so in outward Signs, Set before our mind to be looked into, that yet notwithstanding it is a faithful and believing soul truly exhibited and offered, to be partaken by faith.
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This (that is to say, This bread) is my bodie. And this (that is to say, This wine conteined in this cup) is my bloud. By the way, I will put you in minde of one thing, least anie man might be offended because I say not This is my bloud, in the masculine gender,
This (that is to say, This bred) is my body. And this (that is to say, This wine contained in this cup) is my blood. By the Way, I will put you in mind of one thing, lest any man might be offended Because I say not This is my blood, in the masculine gender,
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Therefore this Greeke Pronoune NONLATINALPHABET being of the neuter gender, must needs be referred to the signe (that is to say NONLATINALPHABET, the cup, which is therefore expreslie put downe in Paule) concerning which,
Therefore this Greek Pronoun being of the neuter gender, must needs be referred to the Signen (that is to say, the cup, which is Therefore expressly put down in Paul) Concerning which,
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wherevpon this ariseth, that the Greeke Pronoune NONLATINALPHABET, this, cannot declare anie other matter or thing than this, that is to say, this thing or matter, which I hold in my hāds, to wit, the wine that is cōtained in this cup, which indeed cānot be expressed by this word, Hic, a Pronoune of the masculine gender,
whereupon this arises, that the Greek Pronoun, this, cannot declare any other matter or thing than this, that is to say, this thing or matter, which I hold in my hands, to wit, the wine that is contained in this cup, which indeed cannot be expressed by this word, Hic, a Pronoun of the masculine gender,
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Wherefore first of all we dissent from the anabaptists, who in sted of the matter of the sacrament signified, doo put downe I knowe not what shadow or figuratiue thing,
Wherefore First of all we dissent from the Anabaptists, who in stead of the matter of the sacrament signified, do put down I know not what shadow or figurative thing,
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and whose bloud was shed for vs) is truelie and verilie giuen vs in the supper, to be the food of eternal life to vs. And therfore the matter of that sacrament is in deed that verie bodie which he offered vp for vs on the crosse,
and whose blood was shed for us) is truly and verily given us in the supper, to be the food of Eternal life to us And Therefore the matter of that sacrament is in deed that very body which he offered up for us on the cross,
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There are others, at this present no lesse hard & sharpe against vs, than the verie papistes themselues, who will haue the thing signified, that is to say, the verie bodie of Christ so to be ioined with or vnder,
There Are Others, At this present no less hard & sharp against us, than the very Papists themselves, who will have the thing signified, that is to say, the very body of christ so to be joined with or under,
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Now we will shew, and that by reasons not fet from humane philosophie (as our aduersaries vntrulie say we vse such) but from the verie word of God it selfe, that this consubstantiation (as we may trulie call it) is no lesse absurd and erronious than transubstantiation,
Now we will show, and that by Reasons not fetched from humane philosophy (as our Adversaries untruly say we use such) but from the very word of God it self, that this consubstantiation (as we may truly call it) is no less absurd and erroneous than transubstantiation,
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as the nature of that matter will beare, whereof there is question? Certeinelie such thinges as the lawiers speake touching the law, must be vnderstood euen as they are vsed in that verie science of the law:
as the nature of that matter will bear, whereof there is question? Certainly such things as the Lawyers speak touching the law, must be understood even as they Are used in that very science of the law:
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and we must needs giue the selfe same iudgement of all things and arts whatsoeuer. Such thinges therefore, as are taught and deliuered touching the sacraments, must be sacramentallie vnderstood.
and we must needs give the self same judgement of all things and arts whatsoever. Such things Therefore, as Are taught and Delivered touching the Sacraments, must be sacramentally understood.
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What manner of coniunction then is the coniunction or knitting togither of the signe and the thing sacramentallie signified? Verilie it is sacramentall.
What manner of conjunction then is the conjunction or knitting together of the Signen and the thing sacramentally signified? Verily it is sacramental.
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When we heare some man speaking vnto vs in the toong we vnderstand, the words that come to our eares and strike them, doo verie liuelie represent that vnto our mindes for the expressing and signification whereof they were vsed. For example:
When we hear Some man speaking unto us in the tongue we understand, the words that come to our ears and strike them, do very lively represent that unto our minds for the expressing and signification whereof they were used. For Exampl:
as though I were led or carried euen vnto the thing it selfe being present. And because I am commanded not onelie to looke vpon these signes with mine eies,
as though I were led or carried even unto the thing it self being present. And Because I am commanded not only to look upon these Signs with mine eyes,
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Such as are not content with this sacramentall coniunction, fall into a double errour, not onelie that they doo in a a great and grosse errour verilie establish a real vnion of the signes with the things signified, of which we haue spoken before:
Such as Are not content with this sacramental conjunction, fallen into a double error, not only that they do in a a great and gross error verily establish a real Union of the Signs with the things signified, of which we have spoken before:
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but also they further adde this, that euen in that verie place wheresoeuer the signes are offered to such as come to communicate, there is present the flesh and the bloud of Christ, that is to say, they would haue vs confesse that euen his verie humanitie or manhood is in deed present there,
but also they further add this, that even in that very place wheresoever the Signs Are offered to such as come to communicate, there is present the Flesh and the blood of christ, that is to say, they would have us confess that even his very humanity or manhood is in deed present there,
The selfe same scripture dooth attribute vnto the flesh of our sauiour Christ assumed, and that both before and after the glorification thereof, such things as doo plainelie prooue the truth of a naturall bodie,
The self same scripture doth attribute unto the Flesh of our Saviour christ assumed, and that both before and After the glorification thereof, such things as do plainly prove the truth of a natural body,
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These things then doo of necessitie follow the trueth of Christes bodie, which if a man take from it, he must also needs take away the truth of the manhood of Christ,
These things then do of necessity follow the truth of Christ's body, which if a man take from it, he must also needs take away the truth of the manhood of christ,
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and so come at the length to the heresie of the Marcionits or Dokits. But these things are manifestlie taken away, by their opinion, who say that Christes flesh is now also and that in deed and verilie present, both into the heauens, into which he ascended,
and so come At the length to the heresy of the Marcionites or Doctrines. But these things Are manifestly taken away, by their opinion, who say that Christ's Flesh is now also and that in deed and verily present, both into the heavens, into which he ascended,
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I will say nothing of them that are not ashamed to affirme that Christes flesh euen from the verie first moment of the personall vnion, was togither and in deed present, both in the crib,
I will say nothing of them that Are not ashamed to affirm that Christ's Flesh even from the very First moment of the personal Union, was together and in deed present, both in the crib,
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and in the heauen, yea euerie where present. To this first of all they answere: that Christes bodie cannot without great wickednesse, be made subiect to the law of nature,
and in the heaven, yea every where present. To this First of all they answer: that Christ's body cannot without great wickedness, be made Subject to the law of nature,
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We confesse that there is great regard to be had of that same grace and gift of the personall vnion, by which wee cannot but confesse that the manhood of our sauior Christ was so highly exalted, that onelie the Deitie or Godhead excepted (according to which he is euen greater than himselfe) it hath atteined and gotten a name, which is aboue all names, that is to saye, that all things created are subiected vnto the same,
We confess that there is great regard to be had of that same grace and gift of the personal Union, by which we cannot but confess that the manhood of our Saviour christ was so highly exalted, that only the Deity or Godhead excepted (according to which he is even greater than himself) it hath attained and got a name, which is above all names, that is to say, that all things created Are subjected unto the same,
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Now this difference being alreadie put downe, which skarslie anie vnlesse they be altogither most contentious, will denie, we say, that such doo in deed euacuat Christ,
Now this difference being already put down, which skarslie any unless they be altogether most contentious, will deny, we say, that such do in deed evacuate christ,
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but according as it is ioined to another, to wit, so farre foorth, as it is personallie vnited with the person of the word, to be truelie and in deed euerie where:
but according as it is joined to Another, to wit, so Far forth, as it is personally united with the person of the word, to be truly and in deed every where:
A tree or a house is many times saide to be in a riuer, whereas yet notwithstanding the vpper part, either of the one or of the other, appearing aboue the water or riuer,
A tree or a house is many times said to be in a river, whereas yet notwithstanding the upper part, either of the one or of the other, appearing above the water or river,
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for that can no more be spoken of Christs humanitie in it selfe (vnlesse wee will with Eutyches and Brentius, confounde the proprieties of either nature) than this my hande can bee saide to sitte,
for that can no more be spoken of Christ humanity in it self (unless we will with Eutyches and Brent, confound the proprieties of either nature) than this my hand can be said to sit,
neither yet do they spoile ye manhood of his maiestie, or bring him backe vnto the state and condition of other men, which according to the grace that they call habituall (that is to saye, cleauing to the verie flesh of Christ,
neither yet do they spoil you manhood of his majesty, or bring him back unto the state and condition of other men, which according to the grace that they call habitual (that is to say, cleaving to the very Flesh of christ,
as, if it were to his peculiar subiect or matter wherevnto it shoulde sticke) doo acknowledge it to bee vnspeakablye more high and excellent than all other thinges whatsoeuer wythout exception (excepting onely the godhead of the worde, according to which he himselfe is greater than himselfe,
as, if it were to his peculiar Subject or matter whereunto it should stick) do acknowledge it to be vnspeakablye more high and excellent than all other things whatsoever without exception (excepting only the godhead of the word, according to which he himself is greater than himself,
yea, that hee did indeede die? And yet wee see, that this is that, which the Apostle alleageth for the commendation of the most excellent loue that the Sonne of GOD carried towardes vs, which was yet so muche the more great and excellent, by howe much he did the more debase himselfe.
yea, that he did indeed die? And yet we see, that this is that, which the Apostle allegeth for the commendation of the most excellent love that the Son of GOD carried towards us, which was yet so much the more great and excellent, by how much he did the more debase himself.
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Nowe then, if the reall taking of all infirmities vppon himselfe (sinne onelie excepted) hath taken nothing at al from his glorie, or impaired and lessened the same,
Now then, if the real taking of all infirmities upon himself (sin only excepted) hath taken nothing At all from his glory, or impaired and lessened the same,
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Thē they must needes attribute contrarie thinges, to one and the self-same subiect, & that altogether in one and the self-same respect, to wit, to be circumscribed and tied to a place, which is the naturall propertie of an instrumentall body, and yet notwithstanding, at one and the self-same time to be both in heuen,
Them they must needs attribute contrary things, to one and the selfsame Subject, & that altogether in one and the selfsame respect, to wit, to be circumscribed and tied to a place, which is the natural property of an instrumental body, and yet notwithstanding, At one and the selfsame time to be both in heaven,
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and so one and the selfe-same flesh shall haue a quantity sette it, and also bee without quantitie, that is to say, shal be both a bodie, and not a bodie.
and so one and the selfsame Flesh shall have a quantity Set it, and also be without quantity, that is to say, shall be both a body, and not a body.
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They will haue that time that went before the glorofieng of our sauior Christs flesh, to be distinguished from that time, in which that his fleshe was receiued vp into glorie. We grant it:
They will have that time that went before the glorofieng of our Saviour Christ Flesh, to be distinguished from that time, in which that his Flesh was received up into glory. We grant it:
but withall we say, that if this reall coniunction of the flesh with the bread, doo depend of the glorification of Christes fleshe, it can haue no place, in that first institution of the supper,
but withal we say, that if this real conjunction of the Flesh with the bred, do depend of the glorification of Christ's Flesh, it can have no place, in that First Institution of the supper,
But to be euery where, or in many places at one time, is a property so cōtrary to al things created (as which are indeed finite) that it belongeth onely vnto the godhead alone, because that alone is infinite.
But to be every where, or in many places At one time, is a property so contrary to all things created (as which Are indeed finite) that it belongeth only unto the godhead alone, Because that alone is infinite.
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Glorification tooke not from Christs body a corporal or bodilie nature (that is to say, quantity or circumscriptiblenes) but it abolished the infirmitie & weaknes therof, which weaknes he for a time tooke vppon him.
Glorification took not from Christ body a corporal or bodily nature (that is to say, quantity or circumscriptiblenes) but it abolished the infirmity & weakness thereof, which weakness he for a time took upon him.
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to the which hee alwayes hath bin, is, and shall be inferior: but in consideration of that great glory, into which afterwards that his flesh was exalted,
to the which he always hath been, is, and shall be inferior: but in consideration of that great glory, into which afterwards that his Flesh was exalted,
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yet so that there must alwayes remaine safe and sound (as I haue said heretofore) those proprieties, of which the very truth of the body it selfe consisteth:
yet so that there must always remain safe and found (as I have said heretofore) those proprieties, of which the very truth of the body it self Consisteth:
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amongest which, quantity, and therfore circumscriptiblenes obtaineth so excellent & notable a place, that Cyrill feareth not to affirme, that God hymself could not possibly bee euery where,
amongst which, quantity, and Therefore circumscriptiblenes obtaineth so excellent & notable a place, that Cyril fears not to affirm, that God himself could not possibly be every where,
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Therfore these mē I mean both Vbiquitaries and Antiphisitae, hauing opēly denied the quantity of Christs flesh, must either gette them to Eutyches his tents, and take part with hym:
Therefore these men I mean both Ubiquitaries and Antiphisitae, having openly denied the quantity of Christ Flesh, must either get them to Eutyches his tents, and take part with him:
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or if out of the words of Christ (who after hys resurrection, willeth some to beholde & feele him) they wil prooue, that he hath not put off the quantity of hys fleshe,
or if out of the words of christ (who After his resurrection, wills Some to behold & feel him) they will prove, that he hath not put off the quantity of his Flesh,
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as Cyrill openly and truly writeth, whose authoritie otherwise, these men doo most especiallie abuse: for this reall presence of Christ in the sacrament of the altar:
as Cyril openly and truly Writeth, whose Authority otherwise, these men do most especially abuse: for this real presence of christ in the sacrament of the altar:
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Hence also it may appeare, howe absurde and vnreasonable Brentius his opinion is, and those that followe him, who attribute these wordes of the Apostle, The forme of God, and the forme of a seruant, to the onely humanitie or manhood of Christ in it selfe.
Hence also it may appear, how absurd and unreasonable Brent his opinion is, and those that follow him, who attribute these words of the Apostle, The Form of God, and the Form of a servant, to the only humanity or manhood of christ in it self.
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and all presence, as they call it, with which, as they saye, the flesh of Christ was verily in it selfe indued from the very first moment of the personall vnion, which it pleased him for a time not to make manifest:
and all presence, as they call it, with which, as they say, the Flesh of christ was verily in it self endued from the very First moment of the personal Union, which it pleased him for a time not to make manifest:
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how it shal not be a most open blasphemie for a man to affirme, that the manhoode may by any meanes, wythout robberie be made equall to the godhead? What shall become of that sentence so often repeated in the ancient Fathers and olde writers, to wit, that the Sonne as in respect of his fleshe, is lesse than the Father,
how it shall not be a most open blasphemy for a man to affirm, that the manhood may by any means, without robbery be made equal to the godhead? What shall become of that sentence so often repeated in the ancient Father's and old writers, to wit, that the Son as in respect of his Flesh, is less than the Father,
Certainely it would greeue me to the heart, to beholde the maintainers of consubstantiation, to bee so driuen to their shiftes, that by propounding such absurde things, they should giue themselues ouer to be scorned of the most popish and grose maintainers of Transubstantiation (vpon whose foundation,
Certainly it would grieve me to the heart, to behold the maintainers of consubstantiation, to be so driven to their shifts, that by propounding such absurd things, they should give themselves over to be scorned of the most popish and grose maintainers of Transubstantiation (upon whose Foundation,
yet notwithstanding they builde vp their owne conceipts:) sauing that I see, euen those very defenders of Transubstantiation themselues (who haue bin broght vp with the teats of that most filthie sowe Sarbona ) to be so thrust to the wall in this point, that they supposed, that with this dirt, the truth might be so dawbed ouer, that it shoulde not lie open to euery mans eie and sight.
yet notwithstanding they build up their own conceits:) Saving that I see, even those very defenders of Transubstantiation themselves (who have been brought up with the teats of that most filthy sow Sarbona) to be so thrust to the wall in this point, that they supposed, that with this dirt, the truth might be so daubed over, that it should not lie open to every men eye and sighed.
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What woonderfull impudencie and shamelesnes is this (beare wyth me brethren, and pardon me, O yee hearers this my most iust sorrow and greefe) for men to deale so sophistically and subtilly in Gods church, which is the schoole-house of trueth? Any man indued with reason can hardly be ignorant of this, that this worde bodie is somtimes referred to substance, and sometimes to quantity.
What wondered impudency and shamelesnes is this (bear with me brothers, and pardon me, Oh ye hearers this my most just sorrow and grief) for men to deal so sophistically and subtly in God's Church, which is the schoolhouse of truth? Any man endued with reason can hardly be ignorant of this, that this word body is sometimes referred to substance, and sometime to quantity.
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So in this question somtimes wee consider Christs bodie, as that same materiall, substantiall, visible, and palpable thing, which Christ tooke vnto him for our sake:
So in this question sometimes we Consider Christ body, as that same material, substantial, visible, and palpable thing, which christ took unto him for our sake:
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And sometimes againe, wee vse this worde bodie, that so, that which is defined, by that three-fold quantitie, may be the better distinguished and knowne, from that which is without quantitie.
And sometime again, we use this word body, that so, that which is defined, by that threefold quantity, may be the better distinguished and known, from that which is without quantity.
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yea, Christ himselfe shall be accused of lieng, who proueth the truth of his flesh euen after his resurrection, by those inseparable accidents, that is to say, his corporall or bodily quantity.
yea, christ himself shall be accused of lying, who Proves the truth of his Flesh even After his resurrection, by those inseparable accidents, that is to say, his corporal or bodily quantity.
But I answeare, that it dooth most fitlie agree to Christes body, of the absence of which from the earth, Augustine dooth most properlie reason in that Epistle.
But I answer, that it doth most fitly agree to Christ's body, of the absence of which from the earth, Augustine doth most properly reason in that Epistle.
When wee affirme, that a place can not be sundered or taken from a body, that is, from that thing, which consisteth of three dimensions or measusurings before mentioned (which thing the maintainers of consubstantiation do,
When we affirm, that a place can not be sundered or taken from a body, that is, from that thing, which Consisteth of three dimensions or measusurings before mentioned (which thing the maintainers of consubstantiation do,
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whē they flee to those same starting holes of his omnipotencie or almightie power, which heereafter wee will God willing discouer) wee meane not by this woorde place, some peculiar space, which by and by may be altered and changed,
when they flee to those same starting holes of his omnipotency or almighty power, which hereafter we will God willing discover) we mean not by this word place, Some peculiar Molle, which by and by may be altered and changed,
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for after this sorte this or that place is so euidēt to the body, that by most light & easy motion, one being remoued or taken away, another succedeth:
for After this sort this or that place is so evident to the body, that by most Light & easy motion, one being removed or taken away, Another succeedeth:
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but we cal a place that same condition or state, of a true & very instrumentall body wherby it necessarily followeth, that whersoeuer the thing it selfe is, it must be circumscribed in that place,
but we call a place that same condition or state, of a true & very instrumental body whereby it necessarily follows, that wheresoever the thing it self is, it must be circumscribed in that place,
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whether Christ as in respect of his flesh, and that in the time of his infirmitye and weaknes also, coulde accomplish many things ouer and beside the ordinary lawes of mans nature.
whither christ as in respect of his Flesh, and that in the time of his infirmity and weakness also, could accomplish many things over and beside the ordinary laws of men nature.
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or in all places at once, and wee saye, that it can not by anye necessary or fitte consequence bee gathered, either from this hys walkyng vppon the waters,
or in all places At once, and we say, that it can not by any necessary or fit consequence be gathered, either from this his walking upon the waters,
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but vnder Peters also, than in Christs owne bodie, the like whereof also is to bee saide touching the wall and sepulchre, the heape or weight whereof did sodainely yeeld vnto the body of the creator.
but under Peter's also, than in Christ own body, the like whereof also is to be said touching the wall and Sepulchre, the heap or weight whereof did suddenly yield unto the body of the creator.
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or else this thinnesse, as a man woulde say, of a bodilie heape, either abolish a bodie it selfe (sith it dooth at any hand, take away the quantitie of a body) or implie contradiction,
or Else this thinness, as a man would say, of a bodily heap, either Abolah a body it self (sith it doth At any hand, take away the quantity of a body) or imply contradiction,
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The scripture witnesseth in manie places, that Christes flesh ascended vp aboue the heauens, and that there also at this day it remaineth, we may not therefore seeke for it in earth:
The scripture Witnesseth in many places, that Christ's Flesh ascended up above the heavens, and that there also At this day it remains, we may not Therefore seek for it in earth:
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and that without anie figuratiue kinde of speech by so manie most strong and inuincible testimonies, there is confirmed vnto vs the true taking away of the bodie of Christ from vs,
and that without any figurative kind of speech by so many most strong and invincible testimonies, there is confirmed unto us the true taking away of the body of christ from us,
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and also that reall dotage of the presence of Christes flesh vpon the earth, yt is to say, thys opinion which the Dokits & Marcionits mainteine sufficientlie confuted.
and also that real dotage of the presence of Christ's Flesh upon the earth, that is to say, this opinion which the Doctrines & Marcionites maintain sufficiently confuted.
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How absurd is that, that Christes flesh is now in heauen and no where else? It is easilie answered, that we speake no otherwise than Peter, yea than the angels themselues haue spoken.
How absurd is that, that Christ's Flesh is now in heaven and no where Else? It is Easily answered, that we speak no otherwise than Peter, yea than the Angels themselves have spoken.
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And though they say further, that by this meanes we shut vp Christ, as it were in a prison, where as yet notwithstanding the right hand of God (that is to say, his heauenlie power and authoritie) whereat he sitteth is euerie where.
And though they say further, that by this means we shut up christ, as it were in a prison, where as yet notwithstanding the right hand of God (that is to say, his heavenly power and Authority) whereat he Sitteth is every where.
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yea & things without bodies, are yet notwithstanding included in the proprietie of their nature (for onelie the Godhead is infinit) what can follow else of this their most absurd argument and reason, than that all things are full of prisons and prisoners? And though we should say, that vnder ye termes of sitting at the right hand, there is meant the verie selfe same thing which the apostle simplie and without trope saith, that Christ (to wit as he is man) hath receiued, that is to say, a name aboue all names,
yea & things without bodies, Are yet notwithstanding included in the propriety of their nature (for only the Godhead is infinite) what can follow Else of this their most absurd argument and reason, than that all things Are full of prisons and Prisoners? And though we should say, that under you terms of sitting At the right hand, there is meant the very self same thing which the apostle simply and without trope Says, that christ (to wit as he is man) hath received, that is to say, a name above all names,
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yet it should be no lesse fond and absurd, thervpon to gather and conclude the presence of Christes flesh in euerie place, that if we would affirme that the bodie of some king is as large and wide,
yet it should be no less found and absurd, thereupon to gather and conclude the presence of Christ's Flesh in every place, that if we would affirm that the body of Some King is as large and wide,
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For euen Christ man, being euerie where the Lord, is present also euerie where, much more in the supper, howbeit not as in respect of the manhood it selfe but as in regard of another, that is to say,
For even christ man, being every where the Lord, is present also every where, much more in the supper, howbeit not as in respect of the manhood it self but as in regard of Another, that is to say,
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as he is one person, not in himselfe as in regard of his manhood, but in the verie nature of the Godhead it selfe, of which the humanitie was so assumed, that it is one subsistence or being togither with it,
as he is one person, not in himself as in regard of his manhood, but in the very nature of the Godhead it self, of which the humanity was so assumed, that it is one subsistence or being together with it,
wherevpon also I gather, that hee fulfilled not all things, till he ascended, and that therefore the definition of the personall vnion taken from habituall grace,
whereupon also I gather, that he fulfilled not all things, till he ascended, and that Therefore the definition of the personal Union taken from habitual grace,
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We answer that he performed that, for which he ascended, that is to say, he filled or fulfilled ye whole mysterie of our saluation, which the prophets foretold,
We answer that he performed that, for which he ascended, that is to say, he filled or fulfilled you Whole mystery of our salvation, which the Prophets foretold,
but as a sonne he tooke vpon him, and entered into the kingdome and gouernment) then we shall perceiue, that he therefore ascended, that sending downe the Holie ghost, he might bestow vpon his church all necessarie gifts,
but as a son he took upon him, and entered into the Kingdom and government) then we shall perceive, that he Therefore ascended, that sending down the Holy ghost, he might bestow upon his Church all necessary Gifts,
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and gifts vpon them, which seeing the apostle himselfe speaketh euen in so manie words as it were, what man in his right wit would beleeue them, that will transfer that to the verie person of Christ, which is spoken of the office of his kingdome,
and Gifts upon them, which seeing the apostle himself speaks even in so many words as it were, what man in his right wit would believe them, that will transfer that to the very person of christ, which is spoken of the office of his Kingdom,
or in manie places, or that which they call maiestie euerie where (it is woonderfull and pitifull to behold, what monstrous opinions in a verie short space haue sprong vp) why may not we affirme the same likewise touching Philip? for he suddenlie did so banish out of the Eunuches eies & sight, that he was found afterward at Azolus.
or in many places, or that which they call majesty every where (it is wondered and pitiful to behold, what monstrous opinions in a very short Molle have sprung up) why may not we affirm the same likewise touching Philip? for he suddenly did so banish out of the Eunuchs eyes & sighed, that he was found afterwards At Azolus.
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And to what purpose I pray you, should he see him in heauen, if he be at his side, on the earth? So that this miracle is to be considered, not in the verie bodie of Christ, but in Stephans eies.
And to what purpose I pray you, should he see him in heaven, if he be At his side, on the earth? So that this miracle is to be considered, not in the very body of christ, but in Stephans eyes.
Neither did that rite and ceremonie of the church, vsed from all antiquitie, whereby men with a loud voice were admonished to haue their hearts lifted vpward, saieng:
Neither did that rite and ceremony of the Church, used from all antiquity, whereby men with a loud voice were admonished to have their hearts lifted upward, saying:
And this certeinelie is the same, that long ago amongst others, Theodoret did answere the Eutychian heretiks, who defended this verie selfe same doctrine, by the verie selfe same reason.
And this Certainly is the same, that long ago among Others, Theodoret did answer the Eutychian Heretics, who defended this very self same Doctrine, by the very self same reason.
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and yet for all that he cannot effect or bring to passe this, that that which hath beene should not be, or that some one thing should be and not be, at one & the selfe same time,
and yet for all that he cannot Effect or bring to pass this, that that which hath been should not be, or that Some one thing should be and not be, At one & the self same time,
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but sith he is God in deed, he cannot lie, and therefore he cannot either will or do such things as are contradictorie contrary one of them to another.
but sith he is God in deed, he cannot lie, and Therefore he cannot either will or do such things as Are contradictory contrary one of them to Another.
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Wherefore he shall conuince GOD of lieng and himselfe of follie, woosoeuer he be, that will cloke and couer Gods almightie power with this deuise, by which Christes bodie is circumscriptible,
Wherefore he shall convince GOD of lying and himself of folly, woosoeuer he be, that will cloak and cover God's almighty power with this devise, by which Christ's body is circumscriptible,
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and yet it shall in deed togither be present in manie places at once (which properlie belongeth to that onelie infinit nature) whereby also this is forged & framed, to wit, that the bodie is finite and infinite, great and not great,
and yet it shall in deed together be present in many places At once (which properly belongeth to that only infinite nature) whereby also this is forged & framed, to wit, that the body is finite and infinite, great and not great,
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Christs flesh therfore could not become the Godhead, & therfore could it not be indued with ye incommunicable proprieties of ye Godhead, that is to say, with such proprieties belonging to the Godhead,
Christ Flesh Therefore could not become the Godhead, & Therefore could it not be endued with you incommunicable proprieties of the Godhead, that is to say, with such proprieties belonging to the Godhead,
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Is this I pray you to deny Gods almightie power? or do we in this follow ye vngodlines of ye blasphemous felow Plinie? for he denieth that God is able to bestow immortalitie vpon mortall people,
Is this I pray you to deny God's almighty power? or do we in this follow you ungodliness of the blasphemous fellow Pliny? for he Denieth that God is able to bestow immortality upon Mortal people,
onelie heerein he did most beastlie slip, that not knowing or beleeuing the nature of God, he would haue these things to be arguments and proofs of Gods imbecilitie and weaknesse,
only herein he did most beastly slip, that not knowing or believing the nature of God, he would have these things to be Arguments and proofs of God's imbecility and weakness,
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But loe we are now at the length come to them, who seeme most equall and vpright aboue all other, who also auoiding all other forgeries and deuises, doo stay themselues onelie vpon these wordes of Christs:
But lo we Are now At the length come to them, who seem most equal and upright above all other, who also avoiding all other forgeries and devises, do stay themselves only upon these words of Christ:
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But what if they seeme not agreeable to the truth, and the analogie or proportion of faith? Verilie they are to be beleeued indeed, seeing that the sonne of God is the truth it selfe,
But what if they seem not agreeable to the truth, and the analogy or proportion of faith? Verily they Are to be believed indeed, seeing that the son of God is the truth it self,
You must therefore allege a cause, or render a reason, why that which is of force in other sacraments shuld not likewise be of strēgth and power in this sacrament, or speech touching the same.
You must Therefore allege a cause, or render a reason, why that which is of force in other Sacraments should not likewise be of strength and power in this sacrament, or speech touching the same.
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First I demand, what the thing is pointed at, or painted out by this Pronoune demonstratiue, Hoc, that is, This. The papists answer, that it is an identicall proposition, that is, that one and the selfe same thing speaketh of it selfe,
First I demand, what the thing is pointed At, or painted out by this Pronoun demonstrative, Hoc, that is, This. The Papists answer, that it is an Identical proposition, that is, that one and the self same thing speaks of it self,
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Is it not the cōmunicating of the bodie of Christ? And the word (rup) added in the other member or part of the institution of the supper, doth plainlie prooue to all men that are not vtterlie contentious, that this word (this) is as much,
Is it not the communicating of the body of christ? And the word (Rup) added in the other member or part of the Institution of the supper, does plainly prove to all men that Are not utterly contentious, that this word (this) is as much,
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And heere I confesse there is no trope at all, the reason is because it was needfull for vs to haue the signe properlie & fitlie declared, that we might not be deceiued.
And Here I confess there is no trope At all, the reason is Because it was needful for us to have the Signen properly & fitly declared, that we might not be deceived.
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But our aduersaries (among whom also a trope is almost as odious as an heresie) being demanded, What answer they? Verilie that vnder this Pronoune Hoc, that is, This, there is set out vnto vs, both ye bread and the bodie also, that is to say, both the signe & the thing signified, being in verie deed & essentiallie vnited togither, as they say.
But our Adversaries (among whom also a trope is almost as odious as an heresy) being demanded, What answer they? Verily that under this Pronoun Hoc, that is, This, there is Set out unto us, both the bred and the body also, that is to say, both the Signen & the thing signified, being in very deed & essentially united together, as they say.
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Shall 2 we say, that he took and brake his owne bodie? Certeinelie if they will so affirme, this reall coniunction of the signes & the thing signified, shall 3 not depend vpon the words of institution, seeing that euen before that Christ tooke it and brake it, it was not bread onlie, but his bodie also.
Shall 2 we say, that he took and brake his own body? Certainly if they will so affirm, this real conjunction of the Signs & the thing signified, shall 3 not depend upon the words of Institution, seeing that even before that christ took it and brake it, it was not bred only, but his body also.
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but Luther in manie places, and Brentius also, both in his booke called Syntagma, and in his catechisme likewise, yea Seluericus & Eberus, doo as it were in so many words testifie also this truth.
but Luther in many places, and Brent also, both in his book called Syntagma, and in his Catechism likewise, yea Seluericus & Eberus, do as it were in so many words testify also this truth.
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And what man that is in his right wits shall they persuade, that the word bodie can at one & the selfe same time be spoken of the bread & of the bodie without an other Synedoche also.
And what man that is in his right wits shall they persuade, that the word body can At one & the self same time be spoken of the bred & of the body without an other Synecdoche also.
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And this you see what they haue gained, who thinke it, and publish it in others to be a horrible heresie by a trope or figure to vnderstand ye words of the supper,
And this you see what they have gained, who think it, and publish it in Others to be a horrible heresy by a trope or figure to understand you words of the supper,
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Now let vs come to the word Est, that is to say, Is. Seeing that whatsoeuer is, is not after one sort (for to be, hath place in all the predicaments) when these men from hense gather thus,
Now let us come to the word Est, that is to say, Is. Seeing that whatsoever is, is not After one sort (for to be, hath place in all the predicaments) when these men from hence gather thus,
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This bread is Christs bodie, therfore it is essentiallie Christes bodie, doo they not I beseech you speake as if they should say: This is a liuing creature:
This bred is Christ body, Therefore it is essentially Christ's body, do they not I beseech you speak as if they should say: This is a living creature:
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because they say, that things sundered or separated one of them from another, could not be spoken one of another (& that therfore also this propositiō was false, the bread is the bodie) except they granted either that ye bread it selfe became nothing, or by changing were tourned into a substance of another sort, to wit, the substance of his body.
Because they say, that things sundered or separated one of them from Another, could not be spoken one of Another (& that Therefore also this proposition was false, the bred is the body) except they granted either that you bred it self became nothing, or by changing were turned into a substance of Another sort, to wit, the substance of his body.
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But these men of whom I now speake, though in outward shewe and speech, they refuse all tropes and figures, in the exposition of these words of the institution, doo yet notwithstanding ouer and besides the two tropes aboue mentioned, that is to say, the figure Synecdoche diuersly vsed in deede bring in an other,
But these men of whom I now speak, though in outward show and speech, they refuse all tropes and figures, in the exposition of these words of the Institution, do yet notwithstanding over and beside the two tropes above mentioned, that is to say, the figure Synecdoche diversely used in deed bring in an other,
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The thing that about this matter is laide vnto our charge, is this, that instead of the true bodie of Christ, deliuered to death for vs, wee substitute and place, I can not tell what typicall or figuratiue,
The thing that about this matter is laid unto our charge, is this, that instead of the true body of christ, Delivered to death for us, we substitute and place, I can not tell what typical or figurative,
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or as it pleaseth them to call it, fantasticall bodie, when wee affirme that the bodie is spoken of the bread, not that the bread is the very bodie it selfe,
or as it Pleases them to call it, fantastical body, when we affirm that the body is spoken of the bred, not that the bred is the very body it self,
But is this to ascribe vnto Christ, a fained body, as these men slaunder vs? Or is it not rather rightly to declare and shew in what sense, that true and onelie bodie may bee saide or spoken of the bread, to wit, not as it is bread,
But is this to ascribe unto christ, a feigned body, as these men slander us? Or is it not rather rightly to declare and show in what sense, that true and only body may be said or spoken of the bred, to wit, not as it is bred,
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but in as much as it is a sacrament of that his bodie? Therfore all these interpretations following, which that stincking slanderer Illyricus tosseth too and fro, as if they were contrary one of them to an other, that is to saye:
but in as much as it is a sacrament of that his body? Therefore all these interpretations following, which that stinking slanderer Illyricus tosses too and from, as if they were contrary one of them to an other, that is to say:
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when it is saide, to enter into the mouth? To be short, what strife and stubbornenesse is this of theirs? They dare not denie the bread to be the sacrament of Christes body:
when it is said, to enter into the Mouth? To be short, what strife and stubbornenesse is this of theirs? They Dare not deny the bred to be the sacrament of Christ's body:
neither of presence nor absence, but herein onelie shall they consist, whether that bodie (of which that bread is saide to be the Sacrament) be absent or present:
neither of presence nor absence, but herein only shall they consist, whither that body (of which that bred is said to be the Sacrament) be absent or present:
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yet needes must these deadly enimies of tropes and figures acknowledge one figure here, to wit, a Metonomia, of the thing containing for the thing contained,
yet needs must these deadly enemies of tropes and figures acknowledge one figure Here, to wit, a Metonomia, of the thing containing for the thing contained,
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yea, and that same verie trope of the same figure Synecdoche, (which wee haue spoken of before) wherby it commeth to passe, that the wine and the bloud are saide to be the bloud.
yea, and that same very trope of the same figure Synecdoche, (which we have spoken of before) whereby it comes to pass, that the wine and the blood Are said to be the blood.
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Now then let them tel me how, without a crope or figure, that shall be counted the couenant it selfe, by meanes whereof, the couenant is established? And yet this further I would gladly demaund of them,
Now then let them tell me how, without a crope or figure, that shall be counted the Covenant it self, by means whereof, the Covenant is established? And yet this further I would gladly demand of them,
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but in very deede and truth separated and sundered also the body it selfe shoulde not likewise in deede bee separated and sundered from the bloud? I many times thinking,
but in very deed and truth separated and sundered also the body it self should not likewise in deed be separated and sundered from the blood? I many times thinking,
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As for ye that they say, that vnles Christs very body and his very bloud be beleeued to be so present, that it may be receiued with the hands and with the mouth,
As for you that they say, that unless Christ very body and his very blood be believed to be so present, that it may be received with the hands and with the Mouth,
In good sooth, suppose yee that yee speake the trueth? Belike then all the sacraments that the Fathers had, before that Christs flesh was indeede created were voide, and of no force.
In good sooth, suppose ye that ye speak the truth? Belike then all the Sacraments that the Father's had, before that Christ Flesh was indeed created were void, and of no force.
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How vntrue therefore is it that the signes are of no force, except the thing signified, being in deede also present bee coupled and ioyned with the signe? Yea shall we say, that the water of Baptisme, is an idle signe? & yet I neuer hard of any man that would say, that the bloud of Christ was indeede consubstantiated together wyth the wine.
How untrue Therefore is it that the Signs Are of no force, except the thing signified, being in deed also present be coupled and joined with the Signen? Yea shall we say, that the water of Baptism, is an idle Signen? & yet I never hard of any man that would say, that the blood of christ was indeed consubstantiated together with the wine.
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And this much, or hitherto haue we spoken of this third point, that is to say, of the sacramentall coniunction or ioyning of the signe with the thing signified.
And this much, or hitherto have we spoken of this third point, that is to say, of the sacramental conjunction or joining of the Signen with the thing signified.
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Now the summe of this true and right beleeuing iudgement is this, to wit, that that is a sacramentall coniunction, wherby it commeth to passe, that through gods ordinance, that which is signified by the signes vsed,
Now the sum of this true and right believing judgement is this, to wit, that that is a sacramental conjunction, whereby it comes to pass, that through God's Ordinance, that which is signified by the Signs used,
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though nowe it be neuer so farre from vs (I meane Christ himselfe, as in respect of his flesh) is yet notwithstanding, through the power of the holie ghost,
though now it be never so Far from us (I mean christ himself, as in respect of his Flesh) is yet notwithstanding, through the power of the holy ghost,
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and giuen vs, to be enioyed of vs as verily as the signes themselues are looked vpon wyth the eies, touched with the handes and receiued and perceiued also wyth the mouth.
and given us, to be enjoyed of us as verily as the Signs themselves Are looked upon with the eyes, touched with the hands and received and perceived also with the Mouth.
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But let vs now come at the length, to the fourth or last question and points, to wit, what manner of taking or receiuing there is, both of the signs themselues, and of the thing signified.
But let us now come At the length, to the fourth or last question and points, to wit, what manner of taking or receiving there is, both of the Signs themselves, and of the thing signified.
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Augustine also speaking well and rightly touching this point, after this manner: Why preporest thou thy mouth and bellie? This foode belongeth not to the bellie, but to the minde: Beleeue and thou hast eaten:
Augustine also speaking well and rightly touching this point, After this manner: Why preporest thou thy Mouth and belly? This food belongeth not to the belly, but to the mind: Believe and thou hast eaten:
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Wherevpon also this likewise followeth, that all that come to the Lordes table (as the same Augustine saith) receue the body of the lord, that is to say, the sacrament of the Lordes body, to wit, the bread vsed at
Whereupon also this likewise follows, that all that come to the lords table (as the same Augustine Says) receive the body of the lord, that is to say, the sacrament of the lords body, to wit, the bred used At
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but yet notwithstanding in processe of time, doo growe vppe more and more in Christ. For him that wee doo alreadye possesse, must wee yet still dayly seeke:
but yet notwithstanding in process of time, do grow up more and more in christ. For him that we do already possess, must we yet still daily seek:
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and the more in number or strength that the obiectes of our faith, so muche the more meete is, that that meane measure of faith that wee haue, beeing stirred vppe in vs, it shoulde become so muche the more effectuall and powerfull.
and the more in number or strength that the objects of our faith, so much the more meet is, that that mean measure of faith that we have, being stirred up in us, it should become so much the more effectual and powerful.
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as safly collect against the repetition or often administration of the same? For certainely if we conclude, that the Lords supper is therfore superfluous,
as safely collect against the repetition or often administration of the same? For Certainly if we conclude, that the lords supper is Therefore superfluous,
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then this also will followe therevppon, that it is altogether vnprofitable, to repaire the second or third time to the Lords supper, seeing that hee that commeth thither the seconde or sundry times, receiueth nothing more than that very selfe-same thing, which before hee had laide holde of and receiued,
then this also will follow thereupon, that it is altogether unprofitable, to repair the second or third time to the lords supper, seeing that he that comes thither the seconde or sundry times, receiveth nothing more than that very selfsame thing, which before he had laid hold of and received,
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though perhappes they bee both offered in one action, as they saye, the one of them should be receiued, by euery one that bringeth the common instrument of the body:
though perhaps they be both offered in one actium, as they say, the one of them should be received, by every one that brings the Common Instrument of the body:
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Those that contend so stiffely, and that also wythout any profit to the church about vnwoorthie communicants (for to what ende shoulde wee trauaile so muche about them? ) Doo notwithstanding distinguish, betweene such vnworthie persons as liue not christianlie enough,
Those that contend so stiffly, and that also without any profit to the Church about unworthy communicants (for to what end should we travail so much about them?) Do notwithstanding distinguish, between such unworthy Persons as live not christianly enough,
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But if that same reall Consubstantiation which they fantasie bee true, then this will ensue therevpon, that not onelie all reasonable creatures without exception, receuing the signs,
But if that same real Consubstantiation which they fantasy be true, then this will ensue thereupon, that not only all reasonable creatures without exception, receiving the Signs,
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or, because they discerned not the Lordes body, for that same vnwoorthie vsing and receiuing of the holy signes or pledges redoundeth vnto the contempt of the thing signified and offered, euen as he may iustly be accounted guiltie of some crime:
or, Because they discerned not the lords body, for that same unworthy using and receiving of the holy Signs or pledges redoundeth unto the contempt of the thing signified and offered, even as he may justly be accounted guilty of Some crime:
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Wee see then, that the wicked are become guiltye of the body and bloud of Christe, not that they haue receiued them (vnlesse a man will take the body for the signe of the bodye, which is oftentimes vsed in the antient Fathers) but because they haue thorowe their vnbeleefe reiected or refused them.
we see then, that the wicked Are become guilty of the body and blood of Christ, not that they have received them (unless a man will take the body for the Signen of the body, which is oftentimes used in the ancient Father's) but Because they have thorough their unbelief rejected or refused them.
For Christ him selfe can neuer be sundered from that his quickening power, wherefore looke of whom soeuer hee is receiued (nowe indeede hee is receiued onely of the beleeuers) they must of necessitye bee deliuered from eternall death, as he himself plainelie beareth witnesse.
For christ him self can never be sundered from that his quickening power, Wherefore look of whom soever he is received (now indeed he is received only of the believers) they must of necessity be Delivered from Eternal death, as he himself plainly bears witness.
Lastly, whereas these men suppose, that Christ him selfe can not bee truely partaken, vnlesse hee be indeede apprehended both by the handes and mouth also, and that therefore we holde a communicating not of Christ himselfe,
Lastly, whereas these men suppose, that christ him self can not be truly partaken, unless he be indeed apprehended both by the hands and Mouth also, and that Therefore we hold a communicating not of christ himself,
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But if they will denie that this can be performed, because of such a great distance of places, let them then cease at the last to accuse vs of vngodlinesse,
But if they will deny that this can be performed, Because of such a great distance of places, let them then cease At the last to accuse us of ungodliness,
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And yet we will not denie, but that this obiection may then haue some place, if by communicating or partaking we vnderstand a reall applieng or mixture of Christes bodie with ours,
And yet we will not deny, but that this objection may then have Some place, if by communicating or partaking we understand a real applying or mixture of Christ's body with ours,
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for who perceiueth not that the bodie arising or flowing from this felowship or communicating and belonging altogether to a spirituall life, is mysticall? Wherfore we are truelie,
for who perceives not that the body arising or flowing from this fellowship or communicating and belonging altogether to a spiritual life, is mystical? Wherefore we Are truly,
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so should we after a spirituall and vndeclarable maner (for great is the mysterie of that spirituall mariage, that is betweene Christ and his church, as the apostle largelie and lowdlie declareth) liue in Christ, being ledde and gouerned by his spirit,
so should we After a spiritual and undeclarable manner (for great is the mystery of that spiritual marriage, that is between christ and his Church, as the apostle largely and loudly Declareth) live in christ, being led and governed by his Spirit,
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and he againe manifest and declare his powerfull working in vs. Now tell me, is this the abolishing of that partaking that wee haue with Christ himselfe,
and he again manifest and declare his powerful working in us Now tell me, is this the abolishing of that partaking that we have with christ himself,
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& not els where, should notwithstanding, truelie and in deed become the verie members of the flesh and bloud of Christ himselfe, who now according to his flesh remaineth in heauen,
& not Else where, should notwithstanding, truly and in deed become the very members of the Flesh and blood of christ himself, who now according to his Flesh remains in heaven,
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and no where else, and should fetch from thence the verie iuice in deed of eternall life, notwithstanding that woonderfull great distance of place that is betweene him and vs, this I say passeth all mans vnderstanding,
and no where Else, and should fetch from thence the very juice in deed of Eternal life, notwithstanding that wondered great distance of place that is between him and us, this I say passes all men understanding,
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And let this suffice also for answer to these slanderers, who crie out, that wee transforme this holie mysterie into an imaginarie ghost or conceit, in that we do attribute all this wholie to our mindes & faith:
And let this suffice also for answer to these slanderers, who cry out, that we transform this holy mystery into an imaginary ghost or conceit, in that we do attribute all this wholly to our minds & faith:
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for if they doo trulie conclude this against vs, what remaineth then but that we affirme likewise the baptisme of christians to be a certeine vaine fantasie or apparition,
for if they do truly conclude this against us, what remains then but that we affirm likewise the Baptism of Christians to be a certain vain fantasy or apparition,
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or partakers of the Lords supper? Now if naturall vnderstanding it selfe and apprehension be so powerfull and effectuall, that we being holpē by these faculties become skilfull in so manie things, shall not faith that excellent gift of the Holie ghost, worke this in vs, that wee shall through faith trulie and in deed apprehend & take hold of that verie thing, which God offereth vs, to be receiued by faith,
or partakers of the lords supper? Now if natural understanding it self and apprehension be so powerful and effectual, that we being helped by these faculties become skilful in so many things, shall not faith that excellent gift of the Holy ghost, work this in us, that we shall through faith truly and in deed apprehend & take hold of that very thing, which God Offereth us, to be received by faith,
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though his flesh and his bloud remaine in heauen, so to become in deed our mysticall head, that he may powre into vs the iuice of eternall life? But of these matters wee haue spoken thus far.
though his Flesh and his blood remain in heaven, so to become in deed our mystical head, that he may pour into us the juice of Eternal life? But of these matters we have spoken thus Far.
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My purpose was (brethren) largelie to discourse of these points, because of the slanders of certeine ilwillers, that so by this meanes, the true and sound doctrine of our churches, being made knowne, none of them that repaire to this church shuld refuse our assemblies, speciallie the holie supper which we mind God willing, within few daies to administer,
My purpose was (brothers) largely to discourse of these points, Because of the slanders of certain ilwillers, that so by this means, the true and found Doctrine of our Churches, being made known, none of them that repair to this Church should refuse our assemblies, specially the holy supper which we mind God willing, within few days to administer,
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but rather that we should euery one of vs religiouslie celebrate this holie banket, earnestlie intreating the Lord to restreine troublesome spirits, to confirme right beleeuers, and (to be short) to grant vs all this grace, that being of one minde in him, we may in this world lead an innocent and vnblamable life,
but rather that we should every one of us religiously celebrate this holy banquet, earnestly entreating the Lord to restrain troublesome spirits, to confirm right believers, and (to be short) to grant us all this grace, that being of one mind in him, we may in this world led an innocent and Unblamable life,
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Eutyches affirmed, that Christ had but one nature, that is to say, diuine or of God, like as hee was but one person. Hee was about the yeere 450, as some think. His error was condemned in the Ephesine councell. Nestorius deemed our sauior to be God. Hee was as some suppose, about the yeere 419.
Eutyches affirmed, that christ had but one nature, that is to say, divine or of God, like as he was but one person. He was about the year 450, as Some think. His error was condemned in the Ephesine council. Nestorius deemed our Saviour to be God. He was as Some suppose, about the year 419.
Apollinaris taught that the sonne of God tooke onelie the bodie of a man, and not a reasonable soule. Tripartit. hist. lib. 5. cap. 44. & lib. 9. cap. 3. Basil. epist. 74. August. lib. & Hier lib. 9. He was about the yeere 380.
Apollinaris taught that the son of God took only the body of a man, and not a reasonable soul. Tripartite. hist. lib. 5. cap. 44. & lib. 9. cap. 3. Basil. Epistle. 74. August. lib. & Higher lib. 9. He was about the year 380.
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They had a double name, Docitae, or Docetae, and sprung indeede (as some suppose) from Simon Magus, who helde, that Christ came not in the flesh, but that hee was Christ. They held as the Marcionites did, that Christ suffered in a fantasie or ghost: See homil. 2. following.
They had a double name, Docitae, or Docetae, and sprung indeed (as Some suppose) from Simon Magus, who held, that christ Come not in the Flesh, but that he was christ. They held as the Marcionites did, that christ suffered in a fantasy or ghost: See Homily. 2. following.
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Leo. One sort of heretiks had both these names, because they held that Christ had but one will, & one nature, and not two wils, or two natures answering to his two natures.
Leo. One sort of Heretics had both these names, Because they held that christ had but one will, & one nature, and not two wills, or two nature's answering to his two nature's.
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One and the selfe-same power of God, appeareth in mans creation and mans restitution, sauing that this latter, in my iudgement, and before men (though not before God) seeme to be the more excellent and hard worke.
One and the selfsame power of God, appears in men creation and men restitution, Saving that this latter, in my judgement, and before men (though not before God) seem to be the more excellent and hard work.
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Marcionits or Dokits, they were called Marcionits of one Marcion, whose principall error was this, that Christ did not appeare indeed, and suffer indeed, &c. vpon the crosse, but in phantasie or ghostlike apparition. Concerning Dokitiae see homil. 1. before going. Tertullian wrote most learnedlie against this Marcion.
Marcionites or Doctrines, they were called Marcionites of one Marcion, whose principal error was this, that christ did not appear indeed, and suffer indeed, etc. upon the cross, but in fantasy or ghostlike apparition. Concerning Dokitiae see Homily. 1. before going. Tertullian wrote most learnedly against this Marcion.
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The aduersaries by power of trueth constrained to fall into three tropes in the exposition of a fewe words though otherwise the name be odious to them.
The Adversaries by power of truth constrained to fallen into three tropes in the exposition of a few words though otherwise the name be odious to them.
We cannot approoue of a bodilie communicating or partaking with the mouth, because that were to spoile our faith, and rob God of his almightie power & truth.
We cannot approve of a bodily communicating or partaking with the Mouth, Because that were to spoil our faith, and rob God of his almighty power & truth.
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