Twoo notable sermons made the thirde and fyfte Fridayes in Lent last past, before the Quenes highnes, concernynge the reall presence of Christes body and bloude in the blessed Sacrament: & also the Masse, which is the sacrifice of the newe Testament. / By Thomas Watson, Doctor of Diuinitie..
YF S. Paule writing to the Phylyppians the third chapiter was not asshamed too saye, To write one thinge diuerse tymes to you, is not payne or slouthe to me,
IF S. Paul writing to the Philippians the third chapter was not ashamed too say, To write one thing diverse times to you, is not pain or sloth to me,
cs np1 np1 vvg p-acp dt njp2 dt ord n1 vbds xx j av vvb, pc-acp vvi crd n1 j n2 p-acp pn22, vbz xx n1 cc n1 p-acp pno11,
but profitable and necessarye for you, muche lesse oughte Ito be asshamed for that I propounde to you at thys tyme that lesson agayne, which before I haue twyce intreated, seinge I intende by Goddes grace to speake nothing,
but profitable and necessary for you, much less ought Ito be ashamed for that I propound to you At this time that Lesson again, which before I have twice entreated, sing I intend by Goddess grace to speak nothing,
yet the intreating of it being long, must nedes be variouse, & for that reason can not be tediouse to him, that loueth to learne to liue well, and please almightye God.
yet the entreating of it being long, must needs be variouse, & for that reason can not be tedious to him, that loves to Learn to live well, and please almighty God.
av dt vvg pp-f pn31 vbg j, vmb av vbi j, cc p-acp d n1 vmb xx vbi j p-acp pno31, cst vvz pc-acp vvi pc-acp vvi av, cc vvb j-jn np1.
The ende of this my matter is, to destroye the kyngedome of sinne, for which purpose Gods sonne was incarnate, to bring whiche thinge to passe in vs, was al the lyfe, the example, the passion, the resurrection of Christ,
The end of this my matter is, to destroy the Kingdom of sin, for which purpose God's son was incarnate, to bring which thing to pass in us, was all the life, the Exampl, the passion, the resurrection of christ,
as Infideles, Iewes, heretikes, scismatikes, false brethren, counterseyte christians, both in liuinge and learnyng labouryng nyghte and daye with all witte and will to destroy the fayth of Christ, the Sacramentes of Christe the sacrifice of Christ,
as Infideles, Iewes, Heretics, Schismatics, false brothers, counterseyte Christians, both in living and learning labouring night and day with all wit and will to destroy the faith of christ, the Sacraments of Christ the sacrifice of christ,
c-acp fw-la, np2, n2, n2, j n2, vvb njpg2, av-d p-acp vvg cc n1 vvg n1 cc n1 p-acp d n1 cc n1 pc-acp vvi dt n1 pp-f np1, dt n2 pp-f np1 dt n1 pp-f np1,
I haue opened the decaye of fayth, good workes, & penaunce, which be remedies agaynst sinne. One other remedye there is, that lyeth in much decaye, which wyll lye still,
I have opened the decay of faith, good works, & penance, which be remedies against sin. One other remedy there is, that lies in much decay, which will lie still,
I meane the sacrifice of the churche, the sacrifice of ye newe testament, the sacrifice of oure reconciliation in the body and bloude of our Lord Iesus Christ, which he hathe instituted in his laste supper,
I mean the sacrifice of the Church, the sacrifice of you new Testament, the sacrifice of our reconciliation in the body and blood of our Lord Iesus christ, which he hath instituted in his laste supper,
and so (as Ireneus sayeth) Noui testamenti nouam docuit oblationem, quam Ecclesia ab Apostolis accipiens in uniuerso mūdo offert Deo. Christe confessyng the cup to be his bloude, hath taught the new sacrifice of the newe testament, which sacrifice the church receauing of the Apostels, doeth offer to God throughoute the whole world.
and so (as Irenaeus Saith) Noui Testamenti nouam Doctrine oblationem, quam Ecclesia ab Apostles accipiens in uniuerso mūdo offered God Christ confessing the cup to be his blood, hath taught the new sacrifice of the new Testament, which sacrifice the Church receiving of the Apostles, doth offer to God throughout the Whole world.
& that of late, so assaulted, reuiled, reiected, blasphemed, oppressed, persecuted, and wyth suche reproche and indignation banyshed and exiled, without cause or any good ground why they shuld so haue done,
& that of late, so assaulted, reviled, rejected, blasphemed, oppressed, persecuted, and with such reproach and Indignation banished and exiled, without cause or any good ground why they should so have done,
cc d pp-f av-j, av vvn, vvd, vvn, vvn, vvn, vvn, cc p-acp d n1 cc n1 vvn cc vvn, p-acp n1 cc d j n1 c-crq pns32 vmd av vhi vdn,
and remedye agaynst synne ▪ whyche (as Saynt Cypriane doth saye) ad totius hominis uitam salutem { que } proficit, simul medicamen tum & holocaustum ad sanandas infirmitates & purgandas iniquitates existens, whyche doth profyte to the lyfe & saluation of the whole man, beinge both a medicine to heale infirmities,
and remedy against sin ▪ which (as Saint Cyprian does say) ad totius hominis uitam salutem { que } proficit, simul medicamen tum & Holocaust ad sanandas infirmitates & purgandas Iniquities existens, which does profit to the life & salvation of the Whole man, being both a medicine to heal infirmities,
Thys lytle tyme that I haue nowe, I intende (God wyllynge) to bestowe in thys matter to reduce into youre remembraunce the foundation and commoditye of thys sacrifice of the churche,
This little time that I have now, I intend (God willing) to bestow in this matter to reduce into your remembrance the Foundation and commodity of this sacrifice of the Church,
d j n1 cst pns11 vhb av, pns11 vvb (np1 j) pc-acp vvi p-acp d n1 pc-acp vvi p-acp po22 n1 dt n1 cc n1 pp-f d n1 pp-f dt n1,
and to repell suche boltes, as the folishnes of some, and the malice of other haue shotte agaynste it, that knowing the necessity and goodnes of it, we may folowe the counsell of Saynte Barnarde whych sayd:
and to repel such bolts, as the foolishness of Some, and the malice of other have shot against it, that knowing the necessity and Goodness of it, we may follow the counsel of Faint Barnard which said:
cc pc-acp vvi d n2, c-acp dt n1 pp-f d, cc dt n1 pp-f j-jn n1 vvd p-acp pn31, cst vvg dt n1 cc n1 pp-f pn31, pns12 vmb vvi dt n1 pp-f j np1 r-crq vvd:
sed pro nobis tradidit illum &c. Let vs learne his humilitye, lette vs folowe his meakenes and gentlenes, let vs imbrace his loue, let vs communicate in hys passions by suffryng wyth hym, lette vs be washed in hys bloude, let vs offre hym the propitiation or a sacrifice propitiatory for our sinnes,
sed Pro nobis tradidit Ilum etc. Let us Learn his humility, let us follow his meakenes and gentleness, let us embrace his love, let us communicate in his passion by suffering with him, let us be washed in his blood, let us offer him the propitiation or a sacrifice propitiatory for our Sins,
And also as the same Bernarde more playnly writeth in an other place, saying thus. Pauperes sumus, parum dare possumus, attamen reconciliari possumus pro paruo illo, si uolumus: totum quod dare possum;
And also as the same Bernard more plainly Writeth in an other place, saying thus. Paupers sumus, Parum Dare possumus, attamen reconciliari possumus Pro paruo illo, si uolumus: totum quod Dare possum;
cc av c-acp dt d np1 av-dc av-j vvz p-acp dt j-jn n1, vvg av. n2 fw-la, fw-la vvb fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la: fw-la fw-la vvb fw-la;
See howe Saynte Bernarde ioyneth the offeryng of oure bodyes and of Christes bodye together, that yf the oblation of our bodyes be imperfecte & suffise not, the oblation of christes body may fulfyll and supplye, that lacketh in vs? And to what ende? that we might be reconciled, that the body of synne myghte be destroyed, that it reygne not in oure bodyes.
See how Faint Bernard Joineth the offering of our bodies and of Christ's body together, that if the oblation of our bodies be imperfect & suffice not, the oblation of Christ's body may fulfil and supply, that lacketh in us? And to what end? that we might be reconciled, that the body of sin might be destroyed, that it Reign not in our bodies.
NOw entryng to speake of ye sacrifice of the churche, I pre suppose one thyng, whych is the foundation of the same, to be most certaynlye and constantly beloued of all vs, that be here present:
NOw entering to speak of you sacrifice of the Church, I pre suppose one thing, which is the Foundation of the same, to be most Certainly and constantly Beloved of all us, that be Here present:
av vvg pc-acp vvi pp-f pn22 n1 pp-f dt n1, pns11 fw-la vvb crd n1, r-crq vbz dt n1 pp-f dt d, pc-acp vbi av-ds av-j cc av-j vvn pp-f d pno12, cst vbb av j:
which is, that in the most blessed Sacramēt of the aultare is presente the true bodye and bloude of oure Sauiour Christe, the price of our redemption, not in figure only,
which is, that in the most blessed Sacrament of the altar is present the true body and blood of our Saviour Christ, the price of our redemption, not in figure only,
but in trueth and verye dede, whiche the learned men call really and essentially, that is to saye, that thynge, that substaunce, that was vpon the crosse, is nowe verely presente in the blessed Sacrament, before we receaue it:
but in truth and very deed, which the learned men call really and essentially, that is to say, that thing, that substance, that was upon the cross, is now verily present in the blessed Sacrament, before we receive it:
the cause of whych real presence is the omnipotente power and wyll of God, assistyng the due administration of the Priest, the whiche body and bloude we christen men receaue by the seruice of our bodyes and senses,
the cause of which real presence is the omnipotent power and will of God, assisting the due administration of the Priest, the which body and blood we christen men receive by the service of our bodies and Senses,
Saynt Basyl by this meaneth, that the sacrifice, whyche the churche offered to GOD, is Christ hym selfe, who in that he is the heade of hys body the churche, is one offerer with ye churche,
Saint Basyl by this means, that the sacrifice, which the Church offered to GOD, is christ him self, who in that he is the head of his body the Church, is one offerer with you Church,
Lykewyse Saynte Ambrose wrytynge of the inuention of the bodyes of two gloriouse martyrs Geruasius and Prothasius, and of the burying of them vnder the aultare, sayeth thus:
Likewise Faint Ambrose writing of the invention of the bodies of two glorious Martyrs Geruasius and Prothasius, and of the burying of them under the altar, Saith thus:
av j np1 vvg pp-f dt n1 pp-f dt n2 pp-f crd j n2 np1 cc np1, cc pp-f dt vvg pp-f pno32 p-acp dt n1, vvz av:
Succedant uictimae triumphales in locum, ubi Christus hostia est, sed ille super altare qui pro omnibus passus est, •sti sub altari, qui illius redempti sunt passione.
Succedant uictimae triumphales in locum, ubi Christus Hostia est, sed Isle super altar qui Pro omnibus passus est, •sti sub Altar, qui Illius redempti sunt passion.
Of this place I note my purpose, whiche is, that the sacrifice of the Churche and newe Testament, is the verye reall bodye and bloude of our Sauiour Christ, which is also testified by Chrysostome in his homelye he wryteth of the praise of GOD in these woordes.
Of this place I note my purpose, which is, that the sacrifice of the Church and new Testament, is the very real body and blood of our Saviour christ, which is also testified by Chrysostom in his homely he writes of the praise of GOD in these words.
pp-f d n1 pns11 vvb po11 n1, r-crq vbz, cst dt n1 pp-f dt n1 cc j n1, vbz dt j j n1 cc n1 pp-f po12 n1 np1, r-crq vbz av vvn p-acp np1 p-acp po31 j pns31 vvz pp-f dt n1 pp-f np1 p-acp d n2.
teachinge vs that the holye mysteryes wherewith the table of our aultare is furnyshed be the body & bloude of Christ (that is to saye) the lambe of god, which is also then offered for vs. Saint Augustyne is full of such saynges:
teaching us that the holy Mysteres wherewith the table of our altar is furnished be the body & blood of christ (that is to say) the lamb of god, which is also then offered for us Saint Augustine is full of such sayings:
vvg pno12 d dt j n2 c-crq dt n1 pp-f po12 n1 vbz vvn vbb dt n1 cc n1 pp-f np1 (cst vbz pc-acp vvi) dt n1 pp-f n1, r-crq vbz av av vvn p-acp pno12 n1 np1 vbz j pp-f d n2-vvg:
as writinge of his mothers deathe, howe that he wepte nothinge for her all the tyme the Masse was sayde for her soule, which he expresseth by these wordes.
as writing of his mother's death, how that he wept nothing for her all the time the Mass was said for her soul, which he Expresses by these words.
I leaue out all the rest of the sentence contented to alledge onely this, that proueth the sacryfice, whiche is offered by the priest for the deade to be our pryce, which is and can be nothinge else,
I leave out all the rest of the sentence contented to allege only this, that Proves the sacrifice, which is offered by the priest for the dead to be our price, which is and can be nothing Else,
This is that we saye, that we labour to proue by al meanes, that the sacrifice of the church is made and consisteth of two thinges, of the visible fourme of the elementes and of the invisible bodye & bloude of our Lorde Iesus Christ bothe the outwarde Sacrament and ye thinge or substaunce of ye Sacrament, that is the bodye of Christ.
This is that we say, that we labour to prove by all means, that the sacrifice of the Church is made and Consisteth of two things, of the visible Form of the elements and of the invisible body & blood of our Lord Iesus christ both the outward Sacrament and you thing or substance of the Sacrament, that is the body of christ.
d vbz cst pns12 vvb, cst pns12 vvb pc-acp vvi p-acp d n2, cst dt n1 pp-f dt n1 vbz vvn cc vvz pp-f crd n2, pp-f dt j n1 pp-f dt n2 cc pp-f dt j n1 cc n1 pp-f po12 n1 np1 np1 d dt j n1 cc pn22 n1 cc n1 pp-f dt n1, cst vbz dt n1 pp-f np1.
for bothe the sacrifice of Christe vpon the crosse, and also the inwarde sacrifice of mans hearte be not priuate but common to vs & to all faythfull men from the beginning of the worlde to the last end.
for both the sacrifice of Christ upon the cross, and also the inward sacrifice of men heart be not private but Common to us & to all faithful men from the beginning of the world to the last end.
c-acp d dt n1 pp-f np1 p-acp dt n1, cc av dt j n1 pp-f ng1 n1 vbb xx j p-acp j p-acp pno12 cc p-acp d j n2 p-acp dt n-vvg pp-f dt n1 p-acp dt ord n1.
And furthermore seinge a sacrifice is an outwarde protestation of our inward faithe & deuotion, if we christen men now haue no sacrifice priuate vnto vs:
And furthermore sing a sacrifice is an outward protestation of our inward faith & devotion, if we christen men now have no sacrifice private unto us:
cc av vvb dt n1 vbz dt j n1 pp-f po12 j n1 cc n1, cs pns12 vvb n2 av vhb dx n1 j p-acp pno12:
For take awaye our sacrifice, and take awaye our religion, as S. Cyprian confutinge the carnall thoughtes of the Capernaites, that thought they should haue eaten Christes fleshe eyther rosted or sodde,
For take away our sacrifice, and take away our Religion, as S. Cyprian confuting the carnal thoughts of the Capernaum, that Thought they should have eaten Christ's Flesh either roasted or sod,
p-acp vvi av po12 n1, cc vvb av po12 n1, c-acp np1 jp vvg dt j n2 pp-f dt n2, cst vvd pns32 vmd vhi vvn npg1 n1 av-d vvn cc j,
Cum illius personae caro si in frusta partiretur non omni humano generi posset sufficere, qua semel consumpta uideretur religio interisse, cui ne quaquàm ulte rius uictima superesset.
Cum Illius personae Caro si in frusta partiretur non omni Human generi posset sufficere, qua semel consumpta uideretur Religio interisse, cui ne quaquàm ulte rius uictima superesset.
Seyng that yf the fleshe of hys person were dyuyded into peeces, it could not suffise al mankind to eate vpon, which fleshe after it were once cleane wasted ▪ & consumed, our religion might like wise seme to perishe and be destroyed, whych hadde no more any sacrifyce remaynynge.
Sing that if the Flesh of his person were divided into Pieces, it could not suffice all mankind to eat upon, which Flesh After it were once clean wasted ▪ & consumed, our Religion might like wise seem to perish and be destroyed, which had no more any sacrifice remaining.
vvb cst cs dt n1 pp-f po31 n1 vbdr vvn p-acp n2, pn31 vmd xx vvi d n1 p-acp vvd p-acp, r-crq n1 p-acp pn31 vbdr a-acp j j-vvn ▪ cc vvn, po12 n1 vmd av-j j vvb pc-acp vvi cc vbi vvn, r-crq vhd dx dc d n1 vvg.
Wherevpon I conclude, that yf we haue not Christes bodye and bloude presente in the Sacrament for our external sacrifice, wherby we may mitigate and please almighty God,
Whereupon I conclude, that if we have not Christ's body and blood present in the Sacrament for our external sacrifice, whereby we may mitigate and please almighty God,
c-crq pns11 vvb, cst cs pns12 vhb xx npg1 n1 cc n1 vvi p-acp dt n1 p-acp po12 j n1, c-crq pns12 vmb vvi cc vvi j-jn np1,
then shuld we be no better then the Turkes, seinge all nations frō the begynnyng of the worlde, both gentils and Iewes, haue had one kynd of outwarde sacrifice, to declare and expresse their inward deuotion and religion, eyther to the true God of heauen,
then should we be no better then the Turkes, sing all Nations from the beginning of the world, both Gentiles and Iewes, have had one kind of outward sacrifice, to declare and express their inward devotion and Religion, either to the true God of heaven,
av vmd pns12 vbi av-dx av-jc cs dt np2, vvb d n2 p-acp dt n-vvg pp-f dt n1, d n2-j cc np2, vhb vhn crd n1 pp-f j n1, pc-acp vvi cc vvi po32 j n1 cc n1, av-d p-acp dt j np1 pp-f n1,
Wherby it appeareth, that thys secte that denyeth and destroyeth ye Masse, whyche is the sacrifyce of the Churche, is verelye the sect of Mahumette, preparing a waye for the Turke to ouerrunne all Christendome,
Whereby it appears, that this sect that denyeth and Destroyeth you Mass, which is the sacrifice of the Church, is verily the sect of Mohammed, preparing a Way for the Turk to overrun all Christendom,
and yf there be anye good man, that hath true religion in his heart, to compel hym to kepe it within hym, yt he shal not expresse it outward lye? and in verye dede diuerse notable and godly wryters at thys daye, call thys heresye against ye sacrifice of the church which Luther first began and most manteyned, by this name Secta Mahumetica. the secte of mahomet.
and if there be any good man, that hath true Religion in his heart, to compel him to keep it within him, that he shall not express it outward lie? and in very deed diverse notable and godly writers At this day, call this heresy against you sacrifice of the Church which Luther First began and most manteyned, by this name Sect Mohammedan. the sect of mahomet.
cc cs pc-acp vbi d j n1, cst vhz j n1 p-acp po31 n1, pc-acp vvi pno31 pc-acp vvi pn31 p-acp pno31, pn31 pns31 vmb xx vvi pn31 j n1? cc p-acp j n1 j j cc j n2 p-acp d n1, vvb d n1 p-acp pn22 n1 pp-f dt n1 r-crq np1 ord vvd cc av-ds vvn, p-acp d n1 np1 np1. dt n1 pp-f n1.
But for ye auoydinge of these absurdities and for suche causes as I shal God willinge declare hereafter, I presuppose this foundation of christes bodye, to be really present in the blessed sacrament, to be stedfastly beleued of vs all, vpon the which I buylde al that remaineth now to be sayed.
But for you avoiding of these absurdities and for such Causes as I shall God willing declare hereafter, I presuppose this Foundation of Christ's body, to be really present in the blessed sacrament, to be steadfastly believed of us all, upon the which I build all that remains now to be said.
cc-acp p-acp pn22 vvg pp-f d n2 cc p-acp d n2 c-acp pns11 vmb np1 j vvi av, pns11 vvb d n1 pp-f npg1 n1, pc-acp vbi av-j j p-acp dt j-vvn n1, pc-acp vbi av-j vvn pp-f pno12 d, p-acp dt r-crq pns11 vvi d cst vvz av pc-acp vbi vvn.
Whych foundation, although it hathe bene vndermyned of many men and many wayes, & therefore requireth a full and perfecte treatise to be made of it alone:
Which Foundation, although it hath be undermined of many men and many ways, & Therefore requires a full and perfect treatise to be made of it alone:
r-crq n1, cs pn31 vhz vbn vvd pp-f d n2 cc d n2, cc av vvz dt j cc vvi n1 pc-acp vbi vvn pp-f pn31 av-j:
but shall declare the summe of that moueth me to continue styll in that trueth I was borne in, to kepe styll that fayth I was baptized in and putte on Christe, which fayth seyng it is vniuersal,
but shall declare the sum of that moves me to continue still in that truth I was born in, to keep still that faith I was baptised in and put on Christ, which faith sing it is universal,
cc-acp vmb vvi dt n1 pp-f cst vvz pno11 pc-acp vvi av p-acp d n1 pns11 vbds vvn p-acp, pc-acp vvi av d n1 pns11 vbds vvn p-acp cc vvi p-acp np1, r-crq n1 vvb pn31 vbz j-u,
and they of theyrs frō the begynnyng, but choosinge my selfe a newe waye and new maysters that please me, being so condemned by mine owne conscience & iudgement, which is the very propertye and definition of an heretike.
and they of theirs from the beginning, but choosing my self a new Way and new masters that please me, being so condemned by mine own conscience & judgement, which is the very property and definition of an heretic.
cc pns32 pp-f png32 p-acp dt n1, cc-acp vvg po11 n1 dt j n1 cc j n2 cst vvb pno11, vbg av vvn p-acp po11 d n1 cc n1, r-crq vbz dt j n1 cc n1 pp-f dt n1.
These thre be the argumentes, that a christen man maye sticke vnto, and neuer be deceaued, specially yf they be knytte and ioyned together, cōcerning one matter,
These Three be the Arguments, that a christian man may stick unto, and never be deceived, specially if they be knit and joined together, Concerning one matter,
Lykewyse the wrytynges and sayinges of the fathers, yf they be but the mynde of one man wythout the consent of other, were he neuer so wel learned and vertuouse, otherwyse yet hys wrytynges I saye in that poynt be not a cōfirmation for an ignoraunte manne to holde him in the trueth,
Likewise the writings and sayings of the Father's, if they be but the mind of one man without the consent of other, were he never so well learned and virtuous, otherwise yet his writings I say in that point be not a confirmation for an ignorant man to hold him in the truth,
av dt n2 cc n2-vvg pp-f dt n2, cs pns32 vbb p-acp dt n1 pp-f crd n1 p-acp dt n1 pp-f n-jn, vbdr pns31 av-x av av j cc j, av av po31 n2 pns11 vvb p-acp d n1 vbb xx dt n1 p-acp dt j n1 pc-acp vvi pno31 p-acp dt n1,
Nowe concernynge thys matter of the present, I am able by Gods helpe to shewe all these thre thinges, ioyned and knitte together so, that we can not be deceaued in this poynt,
Now Concerning this matter of the present, I am able by God's help to show all these Three things, joined and knit together so, that we can not be deceived in this point,
av vvg d n1 pp-f dt j, pns11 vbm j p-acp ng1 n1 pc-acp vvi d d crd n2, vvn cc vvn av av, cst pns12 vmb xx vbi vvn p-acp d n1,
whyche most playne scriptures manye haue gone aboute to delude, & to reduce thē to a base vnderstandynge by figuratiue speches, contendyng, these wordes, This is my bodye, This is my bloude to be spoken figuratiuelye,
which most plain Scriptures many have gone about to delude, & to reduce them to a base understanding by figurative Speeches, contending, these words, This is my body, This is my blood to be spoken figuratively,
r-crq ds j n2 d vhi vvn p-acp pc-acp vvi, cc pc-acp vvi pno32 p-acp dt j n1 p-acp j n2, vvg, d n2, d vbz po11 n1, d vbz po11 n1 pc-acp vbi vvn av-j,
I am the waye, I am the doore, The stone is Christ and suche other, wherein they haue declared their deuelyshe and detestable sophistrye too their owne damnation & the subuersion of a greate manye other.
I am the Way, I am the door, The stone is christ and such other, wherein they have declared their deuelyshe and detestable sophistry too their own damnation & the subversion of a great many other.
pns11 vbm dt n1, pns11 vbm dt n1, dt n1 vbz np1 cc d n-jn, c-crq pns32 vhb vvn po32 j cc j n1 av po32 d n1 cc dt n1 pp-f dt j d n-jn.
it shal playnlye appeare that the literall sense, as the woordes purporte, is the true sense, that the holy Ghost dyd principally intende. As for example.
it shall plainly appear that the literal sense, as the words purport, is the true sense, that the holy Ghost did principally intend. As for Exampl.
In man the trueth of hys word dependeth of the trueth of the thyng. Contrarye in God the trueth of the thynge dependeth vpon the speaking of the woorde, as the Psalme sayeth:
In man the truth of his word dependeth of the truth of the thing. Contrary in God the truth of the thing dependeth upon the speaking of the word, as the Psalm Saith:
After which sort Ireneus reasoneth agaynste those heretikes, that denied Iesus Christ to be Gods sonne, vsyng that most constantly beleued truth of the sacrament, that we hold now grounded vpon Christes wordes,
After which sort Irenaeus reasoneth against those Heretics, that denied Iesus christ to be God's son, using that most constantly believed truth of the sacrament, that we hold now grounded upon Christ's words,
& calicem sanguinis eius si non ipsum fabricatoris mundi filium dicant? Howe shall it be certayne vnto them, that that breade vpon whiche thankes are giuen (that is to saye the Eucharistical bread) is ye body of theyr Lorde,
& calicem Blood eius si non ipsum fabricatoris mundi Son Speak? How shall it be certain unto them, that that bread upon which thanks Are given (that is to say the Eucharistical bred) is the body of their Lord,
But yf the woordes be true, as they certeynlye beleue, then the speaker of thē must nedes be gods sonne, of infinite power, able to make the thynges to be as he sayeth they be.
But if the words be true, as they Certainly believe, then the speaker of them must needs be God's son, of infinite power, able to make the things to be as he Saith they be.
& temperamentum calicis, sui sanguinem cōfirmauit? If our Lord be a pure man, of that nature & condition, that we be of, the sonne of an other father then God:
& temperamentum Calicis, sui sanguinem cōfirmauit? If our Lord be a pure man, of that nature & condition, that we be of, the son of an other father then God:
cc fw-la fw-la, fw-la fw-la fw-la? cs po12 n1 vbi dt j n1, pp-f d n1 cc n1, cst pns12 vbb pp-f, dt n1 pp-f dt j-jn n1 av np1:
By these two places of Ireneus that liued within. 150. yeares of Christ, we are taught not to flye to oure figures of grammer to make these wordes of Christ true, which in dede we must nedes do,
By these two places of Irenaeus that lived within. 150. Years of christ, we Are taught not to fly to our figures of grammar to make these words of christ true, which in deed we must needs do,
p-acp d crd n2 pp-f np1 cst vvd a-acp. crd n2 pp-f np1, pns12 vbr vvn xx pc-acp vvi p-acp po12 n2 pp-f n1 pc-acp vvi d n2 pp-f np1 j, r-crq p-acp n1 pns12 vmb av vdi,
but we be taught by him to be leue them to be most true, and for that reason to beleue also, that Christe the speaker is Gods sonne, by whose almighty power the thynges be chaūged and made as he speaketh:
but we be taught by him to be leave them to be most true, and for that reason to believe also, that Christ the speaker is God's son, by whose almighty power the things be changed and made as he speaks:
so that we may iustly, after the minde of Ireneus & diuerse other olde auctours, whiche were longe to rehearse nowe, conceaue this opiniō of these men, that say these wordes of christ can not be true,
so that we may justly, After the mind of Irenaeus & diverse other old Authors, which were long to rehearse now, conceive this opinion of these men, that say these words of Christ can not be true,
av cst pns12 vmb av-j, p-acp dt n1 pp-f np1 cc j j-jn j n2, r-crq vbdr av-j pc-acp vvi av, vvi d n1 pp-f d n2, cst vvb d n2 pp-f np1 vmb xx vbi j,
that they eyther beleue not them selfes, yt Christe is Gods sonne, or els gyue occasion to other, to reuiue that olde damnable heresye of Arius, that denyed Christes Godheade, thexperience whereof we haue had of late dayes, of some that from Sacramentaries by necessary consequence of that heresye, became Arianes.
that they either believe not them selves, that Christ is God's son, or Else gyve occasion to other, to revive that old damnable heresy of Arius, that denied Christ's Godhead, thexperience whereof we have had of late days, of Some that from Sacramentaries by necessary consequence of that heresy, became Arians.
cst pns32 d vvb xx pno32 n2, pn31 np1 vbz npg1 n1, cc av vvi n1 p-acp j-jn, pc-acp vvi d j j n1 pp-f np1, cst vvd npg1 n1, vvb c-crq pns12 vhb vhn pp-f j n2, pp-f d cst p-acp n2 p-acp j n1 pp-f d n1, vvd np1.
then muste they nedes be that instrument whereby Gods almightie power assistinge the dewe ministration of his priest, worketh that grace inwardly, that the wordes purport outwardlye.
then must they needs be that Instrument whereby God's almighty power assisting the dew ministration of his priest, works that grace inwardly, that the words purport outwardly.
av vmb pns32 av vbb d n1 c-crq ng1 j-jn n1 vvg dt n1 n1 pp-f po31 n1, vvz d n1 av-j, cst dt n2 n1 av-j.
In Baptisme, these wordes, Ego baptizote, I baptise thee, and so forth, lyke as outwardly to the eares, of the hearer they signifie a washing so almightie God assisting the due pronouncing of thē, dothe inwardlye worke the grace of washynge the soule of him, to whome the wordes be spoken yf there be no stoppe or impediment of his partye.
In Baptism, these words, Ego baptizote, I baptise thee, and so forth, like as outwardly to the ears, of the hearer they signify a washing so almighty God assisting the due pronouncing of them, doth inwardly work the grace of washing the soul of him, to whom the words be spoken if there be no stop or impediment of his party.
Then it foloweth, yt whereas the grace of this sacramente, which the wordes purport to the outward eares of all men, is the essential grace of Christes bodye and bloude to be there presente, it foloweth, I saye that Christ by these wordes,
Then it Followeth, that whereas the grace of this sacrament, which the words purport to the outward ears of all men, is the essential grace of Christ's body and blood to be there present, it Followeth, I say that christ by these words,
av pn31 vvz, pn31 cs dt n1 pp-f d n1, r-crq dt n2 n1 p-acp dt j n2 pp-f d n2, vbz dt j n1 pp-f npg1 n1 cc n1 pc-acp vbi a-acp j, pn31 vvz, pns11 vvb cst np1 p-acp d n2,
as by a conuenient instrument, worketh inwardlye, in that he gaue to his disciples y• reall presence of his owne body and bloud, as Eusebius Emesenus sayth:
as by a convenient Instrument, works inwardly, in that he gave to his Disciples y• real presence of his own body and blood, as Eusebius Emesenus say:
for as for the interpretation, whiche some menne make of Christes wordes, that he wyl gyue his fleshe to vs to be eaten spirituallye by sayth is but a vaine and feined glose for that text.
for as for the Interpretation, which Some men make of Christ's words, that he will gyve his Flesh to us to be eaten spiritually by say is but a vain and feigned gloze for that text.
But it was neuer so taken of any good auncient aucthor which al with one consent doo expounde this text of Saynt Iohn, of the giuing of his flesh in his laste supper vnder the forme of bread,
But it was never so taken of any good ancient author which all with one consent do expound this text of Saint John, of the giving of his Flesh in his laste supper under the Form of bred,
p-acp pn31 vbds av-x av vvn pp-f d j j-jn n1 r-crq d p-acp crd n1 vdb vvi d n1 pp-f n1 np1, pp-f dt vvg pp-f po31 n1 p-acp po31 ord n1 p-acp dt n1 pp-f n1,
The tyme also is to be considered, that he spake these wordes the nyghte before he suffered death, at which tyme and the next daye after he ended and fulfilled all fygures saying on the crosse:
The time also is to be considered, that he spoke these words the night before he suffered death, At which time and the next day After he ended and fulfilled all figures saying on the cross:
dt n1 av vbz pc-acp vbi vvn, cst pns31 vvd d n2 dt n1 c-acp pns31 vvd n1, p-acp r-crq n1 cc dt ord n1 c-acp pns31 vvd cc vvn d n2 vvg p-acp dt n1:
It is likely or probable, that our Sauiour Christ then enteryng into his agony and beginnynge his passion, accustomynge commonlye before to teache his disciples in playne wordes, without parables or figuratiue speaches:
It is likely or probable, that our Saviour christ then entering into his agony and beginning his passion, accustoming commonly before to teach his Disciples in plain words, without parables or figurative Speeches:
pn31 vbz j cc j, cst po12 n1 np1 av vvg p-acp po31 n1 cc vvg po31 n1, n-vvg av-j p-acp pc-acp vvi po31 n2 p-acp j n2, p-acp n2 cc j n2:
woulde then so lightly behaue him self as to delude his choysen and intierlye beloued disciples, in callyng those thynges hys bodye, that is gyuen for them,
would then so lightly behave him self as to delude his choysen and entirely Beloved Disciples, in calling those things his body, that is given for them,
vmd av av av-j vvi pno31 n1 c-acp pc-acp vvi po31 n1 cc av-j j-vvn n2, p-acp vvg d n2 po31 n1, cst vbz vvn p-acp pno32,
For lette him considre thoroughoute all the Scripture, wheresoeuer he shal find, that Christ spake any thing of him selfe by woordes of oure common speache (for the godhead and the properties of the god heade be ineffable,
For let him Consider throughout all the Scripture, wheresoever he shall find, that christ spoke any thing of him self by words of our Common speech (for the godhead and the properties of the god head be ineffable,
and can not be expressed to our capacitye, but by woordes and names of worldly and naturall thinges here among vs.) He shall alwayes fynd, that Christe was a better and more syngulare thyng then the worde dyd properlye signifye, that was attribute vnto him,
and can not be expressed to our capacity, but by words and names of worldly and natural things Here among us) He shall always find, that Christ was a better and more singular thing then the word did properly signify, that was attribute unto him,
cc vmb xx vbi vvn p-acp po12 n1, cc-acp p-acp n2 cc n2 pp-f j cc j n2 av p-acp pno12) pns31 vmb av vvi, cst np1 vbds dt jc cc av-dc j n1 cs dt n1 vdd av-j vvi, cst vbds n1 p-acp pno31,
And lykewyse by that he calleth himselfe the lighte, we vnderstande, that he was not the sensible light of this world but the heauenlye lyghte ▪ that neyther by course is chaūged, nor by shadowe is darkened.
And likewise by that he calls himself the Light, we understand, that he was not the sensible Light of this world but the heavenly Light ▪ that neither by course is changed, nor by shadow is darkened.
cc av p-acp cst pns31 vvz px31 dt j, pns12 vvb, cst pns31 vbds xx dt j n1 pp-f d n1 p-acp dt j n1 ▪ cst av-dx p-acp n1 vbz vvn, ccx p-acp n1 vbz vvn.
So that it maye be obserued for a rule, when Christe dothe attribute the name of anye sensible creature to hym selfe, euer the vnderstandyng exceadeth and excelleth the word in dignitie.
So that it may be observed for a Rule, when Christ doth attribute the name of any sensible creature to him self, ever the understanding exceadeth and excels the word in dignity.
av cst pn31 vmb vbi vvn p-acp dt n1, c-crq np1 vdz vvi dt n1 pp-f d j n1 p-acp pno31 n1, av dt n1 vvz cc vvz dt n1 p-acp n1.
And yf this be true in all kind of teaching and doctrine shall we now in the high misteries and sacramentes of God, come from the hall to the kitchin, from the better to the worst? yt where Christ sayeth, This is my body, we shall vnderstande, that it is breade a worse thinge,
And if this be true in all kind of teaching and Doctrine shall we now in the high Mysteres and Sacraments of God, come from the hall to the kitchen, from the better to the worst? that where christ Saith, This is my body, we shall understand, that it is bread a Worse thing,
cc cs d vbb j p-acp d n1 pp-f vvg cc n1 vmb pns12 av p-acp dt j n2 cc n2 pp-f np1, vvb p-acp dt n1 p-acp dt n1, p-acp dt jc p-acp dt js? pn31 c-crq np1 vvz, d vbz po11 n1, pns12 vmb vvi, cst pn31 vbz n1 dt jc n1,
Wherefore leauynge oute a great many other circumstancies, that woulde serue verye well, to set forth the trueth of this doctrine, I shall conclude thus, seing S. Mathew sayth in playne termes, it is my body, it is my bloude:
Wherefore leaving out a great many other Circumstances, that would serve very well, to Set forth the truth of this Doctrine, I shall conclude thus, sing S. Matthew say in plain terms, it is my body, it is my blood:
c-crq vvg av dt j d j-jn n2, cst vmd vvi av av, pc-acp vvi av dt n1 pp-f d n1, pns11 vmb vvi av, vvg n1 np1 vvz p-acp j n2, pn31 vbz po11 n1, pn31 vbz po11 n1:
and waye the scripture so substantiallye, that we shall affirme the contradictorye to be the true sense, saying this is not my bodye, this is not my bloude,
and Way the scripture so substantially, that we shall affirm the contradictory to be the true sense, saying this is not my body, this is not my blood,
cc n1 dt n1 av av-j, cst pns12 vmb vvi dt n1 pc-acp vbi dt j n1, vvg d vbz xx po11 n1, d vbz xx po11 n1,
as S. Augustyne sayth it can not be a sacramente of y• newe Testamente, excepte it haue a promise of some, suche grace to be gyuen to the worthye receauer,
as S. Augustine say it can not be a sacrament of y• new Testament, except it have a promise of Some, such grace to be given to the worthy receiver,
As in baptisme the water, which is the outwarde forme, signifieth the grace of saluation and remission of synnes, whych grace is bothe gyuen to the worthy receauer,
As in Baptism the water, which is the outward Form, signifies the grace of salvation and remission of Sins, which grace is both given to the worthy receiver,
Euen so the outwarde element of this sacrament, which is bread and wine, do•h signifye the grace of the vnitye of Christes misticall bodye, that lyke as one breade is made of manye graynes, one wyne is pressed out of many grapes:
Even so the outward element of this sacrament, which is bred and wine, do•h signify the grace of the unity of Christ's mystical body, that like as one bread is made of many grains, one wine is pressed out of many grapes:
av av dt j n1 pp-f d n1, r-crq vbz n1 cc n1, vdz vvi dt n1 pp-f dt n1 pp-f npg1 j n1, cst av-j c-acp crd n1 vbz vvn pp-f d n2, crd n1 vbz vvn av pp-f d n2:
But yf they wyll loke in the sixt chapiter of S ▪ Iohn, they shal find thys grace of the mysticall vnitye promised, not to the receauynge of breade and wine,
But if they will look in the sixt chapter of S ▪ John, they shall find this grace of the mystical unity promised, not to the receiving of bread and wine,
cc-acp cs pns32 vmb vvi p-acp dt ord n1 pp-f n1 ▪ np1, pns32 vmb vvi d n1 pp-f dt j n1 vvd, xx p-acp dt n-vvg pp-f n1 cc n1,
Oure sacramente therfore, that hath the promise annexed vnto it, is not breade & wyne, be they neuer so muche appoynted to signifye heauenly thynges (as they saye) but the very body and bloude of oure Lord Iesus Christ, the bread that came from heauen.
Oure sacrament Therefore, that hath the promise annexed unto it, is not bread & wine, be they never so much appointed to signify heavenly things (as they say) but the very body and blood of our Lord Iesus christ, the bred that Come from heaven.
Luther and suche as be of hys sect, as take hys dreames for the ground of their fayth, were muche pressed with this argument deduced of the propertye of the sacramente,
Luther and such as be of his sect, as take his dreams for the ground of their faith, were much pressed with this argument deduced of the property of the sacrament,
the thing of the sacrament signified, and not conteyned, whych is the vnitye of the mystical body, were that grace whych by Christ in S. Iohn was promised to the worthye receauer of it:
the thing of the sacrament signified, and not contained, which is the unity of the mystical body, were that grace which by christ in S. John was promised to the worthy receiver of it:
but went and sought about for an other promise, and after much pooringe at laste he broughte forth a promyse (as he thoughte) mete and conueniente, which is the wordes of christ.
but went and sought about for an other promise, and After much poring At laste he brought forth a promise (as he Thought) meet and convenient, which is the words of Christ.
cc-acp vvd cc vvd a-acp p-acp dt j-jn n1, cc p-acp d j-vvg p-acp ord pns31 vvn av dt n1 (c-acp pns31 vvd) vvi cc j, r-crq vbz dt n2 pp-f np1.
And further yf we shoulde graunt them to be wordes of a promise, yet they promyse not the grace of the sacramēt, whyche is to be gyuen to the worthy receauer ▪ For the passion of Christe,
And further if we should grant them to be words of a promise, yet they promise not the grace of the sacrament, which is to be given to the worthy receiver ▪ For the passion of Christ,
Two Sacramentes dyd yssue forth of christes syde, and in those places he teacheth vs by comparyng the creation of Eue, the wyfe of Adam the firste man,
Two Sacraments did issue forth of Christ's side, and in those places he Teaches us by comparing the creation of Eue, the wife of Adam the First man,
crd n2 vdd n1 av pp-f npg1 n1, cc p-acp d n2 pns31 vvz pno12 p-acp vvg dt n1 pp-f np1, dt n1 pp-f np1 dt ord n1,
when it was opened with a speare, God dyd forme and buylde the churche the spouse of Christ, in that by water we be regenerate, by bloude we be redemed and nourished.
when it was opened with a spear, God did Form and build the Church the spouse of christ, in that by water we be regenerate, by blood we be redeemed and nourished.
Besyde these circumstancies and argumentes deduced vpō the scrypture, there be also other of no lesse strength then these, able to cōfirme any true Christen man in the fayth of the reall presence of Christes body and bloude in the blessed sacrament.
Beside these Circumstances and Arguments deduced upon the scripture, there be also other of no less strength then these, able to confirm any true christian man in the faith of the real presence of Christ's body and blood in the blessed sacrament.
p-acp d n2 cc n2 vvn p-acp dt n1, pc-acp vbi av j-jn pp-f dx dc n1 cs d, j pc-acp vvi d j jp n1 p-acp dt n1 pp-f dt j n1 pp-f npg1 n1 cc n1 p-acp dt j-vvn n1.
so gloriouse, so excellent and heauenly, that it were great blasphemy to ascribe the same to breade and wyne, whyche be only the workes and effectes of almighty GOD,
so glorious, so excellent and heavenly, that it were great blasphemy to ascribe the same to bread and wine, which be only the works and effects of almighty GOD,
av j, av j cc j, cst pn31 vbdr j n1 pc-acp vvi dt d p-acp n1 cc n1, r-crq vbb j dt n2 cc n2 pp-f j-jn np1,
so the bloude of Christ our prieste, & sacrifice doth cōfirme the new Testament, which Testament because it is eternall and shall neuer haue ende, is confirmed by the eternall bloude of the lambe of God, that euer is receaued and neuer consumed,
so the blood of christ our priest, & sacrifice does confirm the new Testament, which Testament Because it is Eternal and shall never have end, is confirmed by the Eternal blood of the lamb of God, that ever is received and never consumed,
av dt n1 pp-f np1 po12 n1, cc n1 vdz vvi dt j n1, r-crq n1 c-acp pn31 vbz j cc vmb av-x vhi n1, vbz vvn p-acp dt j n1 pp-f dt n1 pp-f np1, cst av vbz vvn cc av-x vvn,
But yf these woordes (Thys is my bloude of the newe Testament) the Euangelist had meant, that it had bene the figure of the bloude of the new Testament, what had he sayd more then Moyses sayde before:
But if these words (This is my blood of the new Testament) the Evangelist had meant, that it had be the figure of the blood of the new Testament, what had he said more then Moses said before:
because beside we both 〈 ◊ 〉 but vnder figures (as these men saye) yet their figure was of more estima•ion, 〈 ◊ 〉 ours is, beyng (as they saye) but •are breade and wyne:
Because beside we both 〈 ◊ 〉 but under figures (as these men say) yet their figure was of more estima•ion, 〈 ◊ 〉 ours is, being (as they say) but •are bread and wine:
c-acp a-acp pns12 d 〈 sy 〉 cc-acp p-acp n2 (c-acp d n2 vvb) av po32 n1 vbds pp-f dc n1, 〈 sy 〉 png12 vbz, vbg (c-acp pns32 vvb) cc-acp vvb n1 cc n1:
wherefore seyng these wordes of Christ. (this is my bloude) be y• •rme of our Sacrament, the effect wherof is the confirmation of the newe Testament, it foloweth wel, that the cause muste be of lyke or more dignity,
Wherefore sing these words of christ. (this is my blood) be y• •rme of our Sacrament, the Effect whereof is the confirmation of the new Testament, it Followeth well, that the cause must be of like or more dignity,
& so by no meanes can be ye material creature of wine, but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ.
& so by no means can be you material creature of wine, but must needs be the innocent and precious blood of our immaculate and undefiled lamb of God Iesus christ.
cc av p-acp dx n2 vmb vbi pn22 j-jn n1 pp-f n1, cc-acp vmb av vbi dt j-jn cc j n1 pp-f po12 j cc j n1 pp-f np1 np1 np1.
S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread, which is the sacramēt of the aultare, & sayth:
S. Augustine in his book De consensu Euangelistarum Teaches us to understand this place of the blessed bred, which is the sacrament of the altar, & say:
Insinuatur et aliud quiddam, nempe quòd oculi eorum qui benedictū panem assumunt, aperiuntur, ut agnoscant illum, magnam enim & indicibilem uim habet caro Domini.
Insinuatur et Aliud Quiddam, nempe quòd oculi Their qui benedictū Bread assumunt, aperiuntur, ut Agnoscant Ilum, magnam enim & indicibilem uim habet Caro Domini.
By thys scripture an other thing is giuen vs to vnderstande, that the eyes of them whyche receaue thys blessed bread, be opened, that thei might know hym:
By this scripture an other thing is given us to understand, that the eyes of them which receive this blessed bred, be opened, that they might know him:
Here we may perceaue both by the scripture, and also by ye holy Doctours and Fathers, that the effect of this Sacrament is the openynge of oure eyes to knowe God,
Here we may perceive both by the scripture, and also by you holy Doctors and Father's, that the Effect of this Sacrament is the opening of our eyes to know God,
av pns12 vmb vvi d p-acp dt n1, cc av p-acp pn22 j n2 cc n2, cst dt n1 pp-f d n1 vbz dt n-vvg pp-f po12 n2 pc-acp vvi np1,
An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe, to haue lyfe eternall dwellynge in vs. Thys effect is declared in the syxt of S. Iohn:
an other Effect is the immortality of our bodies and Souls the resurrection of our Flesh to everlasting life, to have life Eternal Dwelling in us This Effect is declared in the syxt of S. John:
Christ saith I (that is to saye) my bodye whych shalbe eaten, shal rayse hym vp, I that am made man by my fleshe shall rayse vp thē that eate it in the last daye.
christ Says I (that is to say) my body which shall eaten, shall raise him up, I that am made man by my Flesh shall raise up them that eat it in the last day.
And also we learne, that the eatyng of christes body is not only spiritually by fayth (as the sacramentaries saye) but also corporally by the seruice of our bodyes,
And also we Learn, that the eating of Christ's body is not only spiritually by faith (as the Sacramentaries say) but also corporally by the service of our bodies,
cc av pns12 vvb, cst dt n-vvg pp-f npg1 n1 vbz xx av-j av-j p-acp n1 (c-acp dt n2 vvb) cc-acp av av-j p-acp dt n1 pp-f po12 n2,
Hoc sanè modo etiam nos, quāuis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati, ad proprietatem illius ad uitam reformamur.
Hoc sanè modo etiam nos, quāuis propter naturam carnis corruptibiles sumus participation tamen uitae ab imbecillitate nostra reuocati, ad proprietatem Illius ad uitam reformamur.
and refourmed to his proprietye, that is to saye, to lyfe for it is necessary that not only our soule should ascende to an happy (and spirituall) lyfe, by receauyng the holy ghoste,
and reformed to his propriety, that is to say, to life for it is necessary that not only our soul should ascend to an happy (and spiritual) life, by receiving the holy ghost,
This place is verye playne declarynge vnto vs, that lyke as our soules are reuiued frō the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme:
This place is very plain declaring unto us, that like as our Souls Are revived from the death of sin to the life of grace and glory by the receiving of God's sprite the holy ghost in Baptism:
euen so our bodyes beyng corruptible by nature, and dead by reason of the general sentence of death, are restored agayne to lyfe eternal and celestial, by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare.
even so our bodies being corruptible by nature, and dead by reason of the general sentence of death, Are restored again to life Eternal and celestial, by the receiving of Christ's lively Flesh into them After the manner of meat in this sacrament of the altar.
av av po12 n2 vbg j p-acp n1, cc j p-acp n1 pp-f dt j n1 pp-f n1, vbr vvn av p-acp n1 j cc j, p-acp dt n-vvg pp-f npg1 j n1 p-acp pno32 p-acp dt n1 pp-f n1 p-acp d n1 pp-f dt n1.
Here perchaunce some men wyl stumble, consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe, whych we knowe neuer receaued Christes flesh in the sacrament.
Here perchance Some men will Stumble, considering that we believe the bodies of young innocentes shall rise to everlasting life, which we know never received Christ's Flesh in the sacrament.
av av d n2 vmb vvi, vvg cst pns12 vvb dt n2 pp-f j fw-la vmb vvi p-acp j n1, r-crq pns12 vvb av-x vvd npg1 n1 p-acp dt n1.
But their dout in this poynt may soone be resolued, yf they cōsidre that scripture and the olde fathers, speake after the ordinary workyng of GOD, making no preiudice to the absolute power of God, who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same. As for example.
But their doubt in this point may soon be resolved, if they Consider that scripture and the old Father's, speak After the ordinary working of GOD, making no prejudice to the absolute power of God, who oftentimes gives the proper grace of the Sacraments before the outward receiving of the same. As for Exampl.
And saynt Ambrose thynketh V•lentinian the Emperoure to be saued, whych dyed in his iourneye before saynt Ambrose which he sent for, could come vnto hym.
And saint Ambrose Thinketh V•lentinian the Emperor to be saved, which died in his journey before saint Ambrose which he sent for, could come unto him.
And therfore though baptisme be necessary, and the ordinary doore to saluation, yet the propre grace of baptisme is sometimes gyuen by Gods extraordinarye and absolute power to suche,
And Therefore though Baptism be necessary, and the ordinary door to salvation, yet the proper grace of Baptism is sometime given by God's extraordinary and absolute power to such,
cc av cs n1 vbb j, cc dt j n1 p-acp n1, av dt j n1 pp-f n1 vbz av vvn p-acp npg1 j cc j n1 p-acp d,
euē so they that be baptized, and haue an earnest desyre and longyng to receaue Christes body and bloude in the sacramēt and by some violence or impediment are letted to receaue it in dede:
even so they that be baptised, and have an earnest desire and longing to receive Christ's body and blood in the sacrament and by Some violence or impediment Are letted to receive it in deed:
av av pns32 cst vbb vvn, cc vhb dt n1 vvi cc n1 pc-acp vvi npg1 n1 cc n1 p-acp dt n1 cc p-acp d n1 cc n1 vbr vvn pc-acp vvi pn31 p-acp n1:
or suche children as by baptisme haue fayth infused into theyr heartes, and are preuēted by death before they can proue and trye thē selfes, whych probation saynt Paule semeth too require before the receypte o• Christes body hauyng no contempt nor refusal of the same,
or such children as by Baptism have faith infused into their hearts, and Are prevented by death before they can prove and try them selves, which probation saint Paul Seemeth too require before the receipt o• Christ's body having no contempt nor refusal of the same,
cc d n2 c-acp p-acp n1 vhb n1 vvn p-acp po32 n2, cc vbr vvn p-acp n1 c-acp pns32 vmb vvi cc vvi pno32 n2, r-crq n1 n1 np1 vvz av vvi p-acp dt n1 n1 npg1 n1 vhg dx n1 ccx n1 pp-f dt d,
These I say receaue the grace of the sacrament, whych is the immortality of theyr bodyes and lyfe eternall by Gods extraordinary workyng, wythout the receypte of the sacramente in dede.
These I say receive the grace of the sacrament, which is the immortality of their bodies and life Eternal by God's extraordinary working, without the receipt of the sacrament in deed.
For Ignatius one of the oldest calleth this sacrament medicamentum immortalitatis, antidotum non moriendi, a medicine of immortalitye, a preseruatiue agaynst death.
For Ignatius one of the oldest calls this sacrament medicamentum immortalitatis, Antidote non moriendi, a medicine of immortality, a preservative against death.
And the great general counsel at Nice, wryteth that they beleued these sacramentes of the body and bloude of Christ to be Symbola resurrectionis nostrae, the pledges or causes of our resurrection.
And the great general counsel At Nicaenae, writes that they believed these Sacraments of the body and blood of christ to be Symbols resurrectionis Nostrae, the pledges or Causes of our resurrection.
cc dt j j n1 p-acp j, vvz cst pns32 vvd d n2 pp-f dt n1 cc n1 pp-f np1 pc-acp vbi np1 fw-la fw-la, dt n2 cc n2 pp-f po12 n1.
And Athanasius who was one of the chiefe men in that counsell, calleth it Conseruatorium ad immortalitatem uitae aeternae A conserue or a thing that preserueth our bodyes to the immortalitie of eternall lyfe.
And Athanasius who was one of the chief men in that counsel, calls it Conservatory ad immortalitatem uitae aeternae A conserve or a thing that Preserveth our bodies to the immortality of Eternal life.
Ireneus that was a great deale older writyng agaynst the heretikes, that denyed the resurrection of the fleshe, proueth it and confuteth them by the effect of this sacrament sayinge thus:
Irenaeus that was a great deal older writing against the Heretics, that denied the resurrection of the Flesh, Proves it and confuteth them by the Effect of this sacrament saying thus:
Quomodò dicunt carnem in corruptionem deuenire, quae à corpore & sanguine Domini alitur? By what reason do thei saye, that our flesh goeth wholy to corruption, seyng that it is nouryshed wyth the bodye and bloude of our Lord? and in hys fyfte booke he sayeth:
Quomodò dicunt Carnem in corruptionem devenire, Quae à corpore & sanguine Domini alitur? By what reason do they say, that our Flesh Goes wholly to corruption, sing that it is nourished with the body and blood of our Lord? and in his Fifth book he Saith:
Quomodò carnem negant capacem esse donationis Dei, quae est uita aeterna, quae sanguine & corpore Christi nutritur? Howe do they denye our fleshe to be able to receaue the gyft of god which is eternal lyfe, whych is nouryshed wyth the body and bloude of Christ?
Quomodò Carnem negant capacem esse donationis Dei, Quae est uita aeterna, Quae sanguine & corpore Christ nutritur? How do they deny our Flesh to be able to receive the gift of god which is Eternal life, which is nourished with the body and blood of christ?
The greateste argumente that Ireneus could bring to proue the resurrection of our flesh to lyfe eternall, was to alledge the cause of that resurrection, whych was the nouryshynge of our fleshe wyth the lyue•ye fleshe of Christ in the sacramēt not to this temperal lyfe as other earthly meates do,
The greatest argument that Irenaeus could bring to prove the resurrection of our Flesh to life Eternal, was to allege the cause of that resurrection, which was the nourishing of our Flesh with the lyue•ye Flesh of christ in the sacrament not to this temperal life as other earthly Meats do,
& eaten of our flesh, do giue occasiō, yea I am affrayed do gyue more then occasion for vs to thynke of them, that they denye also the resurrectiō of our fleshe, whych is the propre effect of it,
& eaten of our Flesh, do give occasion, yea I am afraid do gyve more then occasion for us to think of them, that they deny also the resurrection of our Flesh, which is the proper Effect of it,
although as yet they dare not impudentlye burste out wyth it in playne wordes, though they expresse the same euidently to all mens eyes in their carnall & beastly lyues.
although as yet they Dare not impudently burst out with it in plain words, though they express the same evidently to all men's eyes in their carnal & beastly lives.
cs c-acp av pns32 vvb xx av-j vvi av p-acp pn31 p-acp j n2, cs pns32 vvb dt d av-j p-acp d ng2 n2 p-acp po32 j cc j n2.
To proue this effect further I could bring in many mo aucthorities, as the saying of Hilalarius. Haec uero uitae nostrae causa est, quòd in nobis carnalibus manentē per carnē Christum habemus Thys is the very cause of our life, y• we haue Christ by his fleshe dwellynge in oure fleshe.
To prove this Effect further I could bring in many more authorities, as the saying of Hilary. Haec uero uitae Nostrae causa est, quòd in nobis carnalibus manentē per carnē Christ habemus This is the very cause of our life, y• we have christ by his Flesh Dwelling in our Flesh.
Therfore to conclude, knowing the greatnes and thexcellencye of thys effecte, shall we ascribe it to so basse creatures as be bread & wyne, whiche be not able to worke suche an effect? God forbidde.
Therefore to conclude, knowing the greatness and thexcellencye of this Effect, shall we ascribe it to so base creatures as be bred & wine, which be not able to work such an Effect? God forbid.
av pc-acp vvi, vvg dt n1 cc n1 pp-f d n1, vmb pns12 vvi pn31 p-acp av vvi n2 c-acp vbb n1 cc n1, r-crq vbb xx j pc-acp vvi d dt n1? np1 vvb.
Panis quem frangimus, nonne communicatio corporis Christi est? The breade whyche we breake, is it not the communion of Christes body (that is to say) doth it not ioyne & knitte vs in the vnitye of one body of Christ?
Panis Whom frangimus, nonne Communication corporis Christ est? The bread which we break, is it not the communion of Christ's body (that is to say) does it not join & knit us in the unity of one body of christ?
for the breade whych we breake, that is to saye, the natural body of Christe vnder the forme of breade, whyche we breake and diuide amonges vs, not takyng euerye man a sondrye part,
for the bread which we break, that is to say, the natural body of Christ under the Form of bread, which we break and divide among us, not taking every man a sundry part,
thys breade (I saye) is the communion of Christes body, that is to saye, maketh vs that be diuerse in our owne substaunce to be all one misticall bodye in Christ, indued all wyth one holye spirite, wherby ye influence of Christes grace, that is oure head, is deriued and deduced vnto vs, that be membres of his body, fleshe of his fleshe, & bones of his bones.
this bread (I say) is the communion of Christ's body, that is to say, makes us that be diverse in our own substance to be all one mystical body in christ, endued all with one holy Spirit, whereby you influence of Christ's grace, that is our head, is derived and deduced unto us, that be members of his body, Flesh of his Flesh, & bones of his bones.
What meaneth he by thys word (bread) the body of christ What are they made, that receaue the body of Christ? they are made not manye bodyes, but one bodye.
What means he by this word (bred) the body of Christ What Are they made, that receive the body of christ? they Are made not many bodies, but one body.
r-crq vvz pns31 p-acp d n1 (n1) dt n1 pp-f np1 r-crq vbr pns32 vvn, cst vvb dt n1 pp-f np1? pns32 vbr vvn xx d n2, cc-acp crd n1.
& not one bread in kind (as some would make cauillation) seing we be not fedde cum generibus & speciebus, wyth kyndes of breade (as the Logityanes say) but with singulare bread:
& not one bred in kind (as Some would make cavillation) sing we be not fed cum generibus & speciebus, with Kinds of bread (as the Lofty ones say) but with singular bred:
cc xx crd n1 p-acp n1 (c-acp d vmd vvi n1) vvg po12 vbb xx vvn fw-la fw-la cc fw-la, p-acp n2 pp-f n1 (c-acp dt njp2 n1) cc-acp p-acp j n1:
except we vnderstand by this one breade the breade of lyfe, that came from heauen, the breade of Christes natural body in the sacrament, whych he promised to giue vnto vs all, wherof (as S. Cypriane sayeth, Aequa omnibus portio datur, in teger erogatur, distributus non dimembratur, incorporatur non iniu•iatur, and so forth ▪ wherof equal portion is giuen to al, this deliuered whole,
except we understand by this one bread the bread of life, that Come from heaven, the bread of Christ's natural body in the sacrament, which he promised to give unto us all, whereof (as S. Cyprian Saith, Equal omnibus portio datur, in teger erogatur, distributus non dimembratur, incorporatur non iniu•iatur, and so forth ▪ whereof equal portion is given to all, this Delivered Whole,
ea namque re nos alimur, quam angeli uidentes tremunt, nec abs { que } pauore propter fulgorem, qui in de resilit aspicere possunt, et nos in unam cum illo massam reducimur ▪ Christi corpus unum & caro una. &c. Remembre with what honour thou art honoured, of what table thou eatest:
ea namque re nos alimur, quam angeli uidentes tremunt, nec abs { que } pavore propter fulgorem, qui in de resilit aspicere possunt, et nos in unam cum illo Massam reducimur ▪ Christ corpus Unum & Caro una. etc. remember with what honour thou art honoured, of what table thou Eatest:
for by this mistery he ioyneth hymselfe to all the faythfull & those children, whome he hath brought forth, he doth not cōmitte them to be nourished of an other,
for by this mystery he Joineth himself to all the faithful & those children, whom he hath brought forth, he does not commit them to be nourished of an other,
c-acp p-acp d n1 pns31 vvz px31 p-acp d dt j cc d n2, r-crq pns31 vhz vvn av, pns31 vdz xx vvi pno32 pc-acp vbi vvn pp-f dt n-jn,
Let my maysters of the new learninge tell me, howe that these woordes canne be anye wayes applyed and verifyed of breade and wyne wyth all theyr figuratiue speaches and hyperbolyes.
Let my masters of the new learning tell me, how that these words can be any ways applied and verified of bread and wine with all their figurative Speeches and Hyperboles.
vvb po11 n2 pp-f dt j n1 vvb pno11, c-crq cst d n2 vmb vbi d n2 vvd cc vvn pp-f n1 cc n1 p-acp d po32 j n2 cc n2.
sic cōmunicatione corporis & sanguinis Christi ipse in nobis est, & nos in ipso &c. Lyke as yf a man mingle one waxe, melted wyth an other waxe melted,
sic communication corporis & Blood Christ ipse in nobis est, & nos in ipso etc. Like as if a man mingle one wax, melted with an other wax melted,
fw-la n1 fw-la cc fw-la fw-la fw-la p-acp fw-la fw-la, cc fw-la p-acp fw-la av av-j c-acp cs dt n1 vvi crd n1, vvn p-acp dt j-jn n1 vvn,
by this table he vnderstandeth the table of the aultare, vpon whych lyeth the misticall supper of Christ, whych doeth arme and defende vs agaynst the deuyll, which some times craftly layeth in wayte for vs, sometimes fyersly and cruelly assaulteth vs, that be fedde at Christes table.
by this table he understandeth the table of the altar, upon which lies the mystical supper of christ, which doth arm and defend us against the Devil, which Some times craftily Layeth in wait for us, sometime fiercely and cruelly assaulteth us, that be fed At Christ's table.
p-acp d n1 pns31 vvz dt n1 pp-f dt n1, p-acp r-crq vvz dt j n1 pp-f np1, r-crq vdz vvi cc vvi pno12 p-acp dt n1, r-crq d n2 av-j vvz p-acp n1 p-acp pno12, av av-j cc av-j vvz pno12, cst vbb vvn p-acp npg1 n1.
Seyng thys Sacramente is ordeyned for this purpose, yt it shuld be a defence to the receyuers, let vs arme thē with the shielde and harnesse of our lordes meat, whome we wold shuld be saffe agaynst their aduersary.
Sing this Sacrament is ordained for this purpose, that it should be a defence to the Receivers, let us arm them with the shield and harness of our Lords meat, whom we would should be saffe against their adversary.
Cùm hospitium tuum aduersarius uiderit occupatum coelestis fulgore praesentiae, intelligens locum tentamentis suis interclusum esse per Christum, fugiet acrecedet. &c. When thy aduersary shall see thy house and lodgyng (of body and soule) occupyed wyth the bryghtnesse of Christes heauenlye presence perceauyng euery place to be shutte vp from hys temptations:
Cùm hospitium tuum Adversary uiderit occupatum coelestis fulgore praesentiae, Intelligence locum tentamentis suis interclusum esse per Christ, Fugiet acrecedet. etc. When thy adversary shall see thy house and lodging (of body and soul) ocupied with the bryghtnesse of Christ's heavenly presence perceiving every place to be shut up from his temptations:
he wylll flye and runne awaye Wherfore as Gregorye Nazianzene wryteth: Mensa haec praeparatur contra tribulantes me, qua omnem passionum rebellionem sedo.
he wylll fly and run away Wherefore as Gregory Nazianzene writes: Mensa haec praeparatur contra tribulantes me, qua omnem passionum rebellionem sedo.
And (as Cyrill sayeth) Non mortem solum, sed etiam morbos omnes depellit, sed at saeuientē membrorum legem, pietatem corroborat, perturbationes animi extinguit,
And (as Cyril Saith) Non mortem solum, sed etiam Morbos omnes depellit, sed At saeuientē Members legem, pietatem corroborat, Disturbances animi extinguit,
It dryueth away not only death, but also al sycknes, it stylleth and pacifyeth the ragynge lawe of oure membres, it strengthneth deuotion, it quencheth the frowarde affections of the mind,
It Driveth away not only death, but also all sickness, it stylleth and pacifyeth the raging law of our members, it strengtheneth devotion, it quenches the forward affections of the mind,
pn31 vvz av xx av-j n1, cc-acp av d n1, pn31 vvz cc vvz dt j-vvg n1 pp-f po12 n2, pn31 vvz n1, pn31 vvz dt j n2 pp-f dt n1,
O what wonderfull effectes be these, which by this blessed Sacrament be wroughte in ye worthy receauer, agaynst the deuyll and his temptations, agaynst the fleshe and hir illusions agaynst the viciouse affections of oure corrupte mynde? What conscience had these men, our late teachers & pastors, destroyers of Christes flocke, to robbe vs of thys treasure, whych is the cause of so great benefytes,
Oh what wonderful effects be these, which by this blessed Sacrament be wrought in you worthy receiver, against the Devil and his temptations, against the Flesh and his illusions against the vicious affections of our corrupt mind? What conscience had these men, our late Teachers & Pastors, destroyers of Christ's flock, to rob us of this treasure, which is the cause of so great benefits,
uh q-crq j n2 vbb d, r-crq p-acp d j-vvn n1 vbi vvn p-acp pn22 j n1, p-acp dt n1 cc po31 n2, p-acp dt n1 cc png31 n2 p-acp dt j n2 pp-f po12 j n1? q-crq n1 vhd d n2, po12 j n2 cc n2, n2 pp-f npg1 n1, pc-acp vvi pno12 pp-f d n1, r-crq vbz dt n1 pp-f av j n2,
and in the place of that, to plante amonges vs a bare ceremonye of breade and wyne to put vs in remembraunce of Christe in heauen (as they sayd) whyche neyther by their own nature,
and in the place of that, to plant among us a bore ceremony of bread and wine to put us in remembrance of Christ in heaven (as they said) which neither by their own nature,
nor yet by anye institution eyther of God or man, be able to bryng to passe in vs these effectes I haue spoken of? What meante they that toke awaye this armoure of Christes flesh and bloude from vs,
nor yet by any Institution either of God or man, be able to bring to pass in us these effects I have spoken of? What meant they that took away this armour of Christ's Flesh and blood from us,
ccx av p-acp d n1 av-d pp-f np1 cc n1, vbb j pc-acp vvi pc-acp vvi p-acp pno12 d n2 pns11 vhb vvn pp-f? q-crq vvd pns32 cst vvd av d n1 pp-f npg1 n1 cc n1 p-acp pno12,
& thy chalice or cuppe that maketh vs dronke, how goodly and excellēt is it? There be two cuppes, one worldly of wyne, the other heauenlye of Christes bloude:
& thy chalice or cup that makes us drunk, how goodly and excellent is it? There be two cups, one worldly of wine, the other heavenly of Christ's blood:
cc po21 n1 cc n1 cst vvz pno12 vvn, c-crq j cc j vbz pn31? pc-acp vbi crd n2, crd j pp-f n1, dt j-jn j pp-f npg1 n1:
Of thys wryteth Saynte Cyprian. Sed quia ebrietas dominici calicis & sanguinis non est talis, qualis est ebrietas uini secularis, cùm diceret spiritus sanctus in Psalmo.
Of this writes Faint Cyprian. Said quia Ebrietas Dominici Calicis & Blood non est Talis, qualis est Ebrietas uini secularis, cùm diceret spiritus Sanctus in Psalm.
quòd scilicet calix dominicus sic bibentes inebriat, ut sobrios faciat, ut mentes ad spiritalem sapientiā redigat, ut à sopore isto seculari, ad intellectū Dei unus quisque resipiscat.
quòd scilicet calix dominicus sic bibentes inebriat, ut sobrios Faciat, ut mentes ad spiritalem sapientiam redigat, ut à sopore isto seculari, ad intellectū Dei Unus Quisque resipiscat.
because the cuppe of our Lord doth so make the drinkers dronke, yt it maketh them sobre, that it bryngeth their mindes to spirituall wisedome, that euerye man may bring him selfe from thys drowsines of the worlde to the vnderstandyng & knowledge of God.
Because the cup of our Lord does so make the drinkers drunk, that it makes them Sobrium, that it bringeth their minds to spiritual Wisdom, that every man may bring him self from this drowsiness of the world to the understanding & knowledge of God.
At uerò Dominus Iesus aquam de petra effudit, & omnes biberunt, and so forth, The place is long & for auoydinge of tediousnes I shall faythfullye rehearse it in Englyshe.
At uerò Dominus Iesus aquam de Petra effudit, & omnes biberunt, and so forth, The place is long & for avoiding of tediousness I shall faithfully rehearse it in English.
p-acp fw-la fw-la np1 fw-la fw-la fw-la n1, cc fw-la fw-la, cc av av, dt n1 vbz j cc p-acp vvg pp-f n1 pns11 vmb av-j vvi pn31 p-acp jp.
But oure Lorde Iesus brought water oute of the stone, and all dranke of it. They that dranke in figure, were satiate, they that dronke in trueth, were made dronke:
But our Lord Iesus brought water out of the stone, and all drank of it. They that drank in figure, were satiate, they that drunk in truth, were made drunk:
p-acp po12 n1 np1 vvd n1 av pp-f dt n1, cc d vvd pp-f pn31. pns32 cst vvd p-acp n1, vbdr j, pns32 cst vvd p-acp n1, vbdr vvn vvn:
Eate the meate of the Apostles preaching before, that thou mayste afterward come to the meate of Christ, to the meate of oure Lordes body, to the deynties of the sacramēt, to that cuppe wherwithall the affection of the faythfull is made dronke, that it mighte conceaue gladnes for remission of synne,
Eat the meat of the Apostles preaching before, that thou mayste afterwards come to the meat of christ, to the meat of our lords body, to the dainties of the sacrament, to that cup wherewithal the affection of the faithful is made drunk, that it might conceive gladness for remission of sin,
These scriptures and these effectes broughte oute of the scriptures, and confirmed by many manifest aucthorities of the holye fathers doo proue euidently to any man that hath but common witte,
These Scriptures and these effects brought out of the Scriptures, and confirmed by many manifest authorities of the holy Father's do prove evidently to any man that hath but Common wit,
d n2 cc d n2 vvn av pp-f dt n2, cc vvn p-acp d j n2 pp-f dt j n2 vdb vvi av-j p-acp d n1 cst vhz p-acp j n1,
but only the body and bloude of our Lord Iesus Christ, vnited to gods sonne in vnitye of person, whiche is a sufficiente cause, able to worke in the worthy receauer these heauenlye and gloriouse effectes, whych I haue spoken of already.
but only the body and blood of our Lord Iesus christ, united to God's son in unity of person, which is a sufficient cause, able to work in the worthy receiver these heavenly and glorious effects, which I have spoken of already.
yf they be of God or no, for many false Prophetes are abroade in the world. One waye to trye thē, is to marke the ende of their conuersation ▪ and the example and fruyte of their liues, as S. Paule sayeth:
if they be of God or no, for many false prophets Are abroad in the world. One Way to try them, is to mark the end of their Conversation ▪ and the Exampl and fruit of their lives, as S. Paul Saith:
cs pns32 vbb pp-f np1 cc uh-dx, c-acp d j n2 vbr av p-acp dt n1. crd n1 pc-acp vvi pno32, vbz pc-acp vvi dt n1 pp-f po32 n1 ▪ cc dt n1 cc n1 pp-f po32 n2, c-acp n1 np1 vvz:
Lying maysters that bryng in sectes of perdicion, and denye that Lord that bought thē (as they do in this matter of the sacrament) bringyng vpon them a spedy perdition:
Lying masters that bring in Sects of perdition, and deny that Lord that bought them (as they do in this matter of the sacrament) bringing upon them a speedy perdition:
vvg n2 cst vvb p-acp n2 pp-f n1, cc vvi d n1 cst vvd pno32 (c-acp pns32 vdb p-acp d n1 pp-f dt n1) vvg p-acp pno32 dt j n1:
Finally consideryng the promisses of Christ to his church, that he will be with them too the worldes end, and that the holy ghost shall leade them into all truth, then may we iustlye saye, that yf this our fayth be an errour, it hath preuayled vniuersallye not one hundreth yeare,
Finally considering the promises of christ to his Church, that he will be with them too the world's end, and that the holy ghost shall lead them into all truth, then may we justly say, that if this our faith be an error, it hath prevailed universally not one Hundredth year,
av-j vvg dt n2 pp-f np1 p-acp po31 n1, cst pns31 vmb vbi p-acp pno32 av dt ng1 n1, cc d dt j n1 vmb vvi pno32 p-acp d n1, av vmb pns12 av-j vvi, cst cs d po12 n1 vbi dt n1, pn31 vhz vvd av-j xx crd ord n1,
as appeareth by the testimonies of all holye writers, and then may we say Lord yf we be deceaued, thou hast deceaued vs, we haue beleued thy word, we haue folowed the tradition of the vniuersal churche, we haue obeyed the determinations & teachynges of those bishops and pastors, whome thou hast placed in the Churche to staye vs in vnitye of fayth, that we be not caried away with euerye winde of false doctrine.
as appears by the testimonies of all holy writers, and then may we say Lord if we be deceived, thou hast deceived us, we have believed thy word, we have followed the tradition of the universal Church, we have obeyed the determinations & teachings of those Bishops and Pastors, whom thou hast placed in the Church to stay us in unity of faith, that we be not carried away with every wind of false Doctrine.
c-acp vvz p-acp dt n2 pp-f d j n2, cc av vmb pns12 vvb n1 cs pns12 vbb vvn, pns21 vh2 vvn pno12, pns12 vhb vvn po21 n1, pns12 vhb vvn dt n1 pp-f dt j-u n1, pns12 vhb vvn dt n2 cc n2-vvg pp-f d n2 cc n2, ro-crq pns21 vh2 vvn p-acp dt n1 pc-acp vvi pno12 p-acp n1 pp-f n1, cst pns12 vbb xx vvn av p-acp d n1 pp-f j n1.
Thus hauing spoken somthinge of ye scriptures, as this short time wold permit, there remayneth also the seconde thing, whiche I sayde moued me to continue in this fayth, whiche is the aucthorities of auncient fathers, that haue flourished in the preachyng of Gods trueth in all ages with aucthorities.
Thus having spoken something of you Scriptures, as this short time would permit, there remaineth also the seconde thing, which I said moved me to continue in this faith, which is the authorities of ancient Father's, that have flourished in the preaching of God's truth in all ages with authorities.
av vhg vvn pi pp-f pn22 n2, c-acp d j n1 vmd vvi, a-acp vvz av dt ord n1, r-crq pns11 vvd vvn pno11 pc-acp vvi p-acp d n1, r-crq vbz dt n2 pp-f j-jn n2, cst vhb vvn p-acp dt vvg pp-f npg1 n1 p-acp d n2 p-acp n2.
And all this is, because the oppugnation of the trueth in this matter, hathe extend it selfe not only to the scriptures but also to the doctours and to euerye particle and title of the doctours, whose writynges haue bene so scanned and tryed, that yf any thyng could haue bene gathered and piked out of their bookes, eyther by liberall writing before this misterye came in contention,
And all this is, Because the oppugnation of the truth in this matter, hath extend it self not only to the Scriptures but also to the Doctors and to every particle and title of the Doctors, whose writings have be so scanned and tried, that if any thing could have be gathered and piked out of their books, either by liberal writing before this mystery Come in contention,
cc d d vbz, c-acp dt n1 pp-f dt n1 p-acp d n1, vhz vvi pn31 n1 xx av-j p-acp dt n2 p-acp av p-acp dt n2 cc p-acp d n1 cc n1 pp-f dt n2, rg-crq n2 vhb vbn av vvn cc vvn, cst cs d n1 vmd vhi vbn vvn cc vvd av pp-f po32 n2, av-d p-acp j n-vvg p-acp d n1 vvd p-acp n1,
or by misconstructiō of their wordes, or by deprauation of their meaning, that could seme too make agaynst our faith herin, it was not omitted of some,
or by misconstruction of their words, or by depravation of their meaning, that could seem too make against our faith Herein, it was not omitted of Some,
cc p-acp n1 pp-f po32 n2, cc p-acp n1 pp-f po32 n1, cst vmd vvi av vvi p-acp po12 n1 zz, pn31 vbds xx vvn pp-f d,
but stoutly alledged, amplified, inforced, and sette forth to the vtter most that their wyttes could conceaue, whyche yf god hath not infatuat, leauing them to speake so,
but stoutly alleged, amplified, enforced, and Set forth to the utter most that their wits could conceive, which if god hath not infatuate, leaving them to speak so,
cc-acp av-j vvn, vvn, vvn, cc vvd av p-acp dt j av-ds cst po32 n2 vmd vvi, r-crq cs n1 vhz xx j, vvg pno32 pc-acp vvi av,
lyke as they haue with theyr vanities seduced a great sorte the more pitye, so they shoulde haue vndermined and subuerted the fayth of a great manye mo, yt were doubting & falling,
like as they have with their vanities seduced a great sort the more pity, so they should have undermined and subverted the faith of a great many more, that were doubting & falling,
av-j c-acp pns32 vhb p-acp po32 n2 vvn dt j n1 dt av-dc vvi, av pns32 vmd vhi vvn cc vvn dt n1 pp-f dt j d dc, pn31 vbdr vvg cc vvg,
yet consideryng the shortnes of the tyme, whiche is almoste spent, I shal be cōtent to picke out a fewe ▪ whych do not only declare the minde of the aucthor,
yet considering the shortness of the time, which is almost spent, I shall be content to pick out a few ▪ which do not only declare the mind of the author,
av vvg dt n1 pp-f dt n1, r-crq vbz av vvn, pns11 vmb vbi j pc-acp vvi av dt d ▪ r-crq vdb xx av-j vvi dt n1 pp-f dt n1,
By this accusation we may vnderstand, that our Sacramentes and mysteries in the beginning of the church were kept very secrete, bothe from the syghte and knowledge of the paganes that mocked and skorned them,
By this accusation we may understand, that our Sacraments and Mysteres in the beginning of the Church were kept very secret, both from the sight and knowledge of the Pagans that mocked and scorned them,
p-acp d n1 pns12 vmb vvi, cst po12 n2 cc n2 p-acp dt n-vvg pp-f dt n1 vbdr vvn av j-jn, av-d p-acp dt n1 cc n1 pp-f dt n2-jn cst vvd cc vvd pno32,
but that some ynkelynge of them came to ye eares of those that were infidels & vnchristened, insomuche that where as in dede and verye trueth by the rules of oure religion, we dydde eate the fleshe of Iesus Christ our Lorde,
but that Some ynkelynge of them Come to you ears of those that were Infidels & unchristened, insomuch that where as in deed and very truth by the rules of our Religion, we did eat the Flesh of Iesus christ our Lord,
cc-acp cst d n1 pp-f pno32 vvd p-acp pn22 n2 pp-f d cst vbdr n2 cc j-vvn-u, av cst c-crq c-acp p-acp n1 cc j n1 p-acp dt n2 pp-f po12 n1, pns12 vdd vvi dt n1 pp-f np1 np1 po12 n1,
or els by ye simplicitye of other, that of zeale without knowledge wold haue conuerted the vnfaythfull too oure fayth, heard secretlye, that we Christen men in our misteries dyd eate mans fleshe & drynke mans bloude, whyche they for lacke of fayth,
or Else by you simplicity of other, that of zeal without knowledge would have converted the unfaithful too our faith, herd secretly, that we christian men in our Mysteres did eat men Flesh & drink men blood, which they for lack of faith,
and drynkyng their bloude, & therevpon accused certayn before the magistrates of thys haynouse crime, whiche they coulde neuer trye oute to be true, as they dyd accuse.
and drinking their blood, & thereupon accused certain before the Magistrates of this haynouse crime, which they could never try out to be true, as they did accuse.
cc vvg po32 n1, cc av vvd j p-acp dt n2 pp-f d j n1, r-crq pns32 vmd av-x vvi av pc-acp vbi j, c-acp pns32 vdd vvi.
yf they had bene but ceremonies of eatynge of bread & wine, nor they would neuer haue accused vs of such beastly and vnnatural crimes beyng men of such reason, learnynge,
if they had be but ceremonies of eating of bred & wine, nor they would never have accused us of such beastly and unnatural crimes being men of such reason, learning,
cs pns32 vhd vbn p-acp n2 pp-f vvg pp-f n1 cc n1, ccx pns32 vmd av-x vhi vvn pno12 pp-f d j cc j-u n2 vbg n2 pp-f d n1, n1,
but to declare vnto vs, that this their accusation dyd rise for lacke of the true & precyse knowledge of our Sacrament, whyche is true, concerning the eatyng of fleshe & drynkynge of bloude,
but to declare unto us, that this their accusation did rise for lack of the true & precise knowledge of our Sacrament, which is true, Concerning the eating of Flesh & drinking of blood,
for when the multitude of Christen men were so increased, that they cared not who did looke vpon them in the time of theyr mysteries, beinge out of feare of any externall violence and persecution:
for when the multitude of christian men were so increased, that they cared not who did look upon them in the time of their Mysteres, being out of Fear of any external violence and persecution:
c-acp c-crq dt n1 pp-f jp n2 vbdr av vvn, cst pns32 vvd xx r-crq vdd vvi p-acp pno32 p-acp dt n1 pp-f po32 n2, vbg av pp-f n1 pp-f d j n1 cc n1:
for they sayde (as saynte Augustyne wryteth) that we dyd worshippe Ceres and Bacchus, the goddes of corne and wyne, takyng our Sacramentes to be nothyng els,
for they said (as faint Augustine writes) that we did worship Ceres and Bacchus, the God's of corn and wine, taking our Sacraments to be nothing Else,
as al true faythful men do, whyche appeareth by the adoration of them: the whych adoration we learne, yt it was done to the Sacramentes frō the begynnynge,
as all true faithful men do, which appears by the adoration of them: the which adoration we Learn, that it was done to the Sacraments from the beginning,
What fayth we shuld haue, the wordes of oure Lorde do teache, who sayd: This is my bo•y, whych is gyuen for you, do this in my remembraunce. And Hesichius sayeth likewyse:
What faith we should have, the words of our Lord do teach, who said: This is my bo•y, which is given for you, do this in my remembrance. And Hesychius Saith likewise:
Sermo qui prolatus est in dominicum mysterium, ipse liberat nos ab ignorātia, The wordes of Christ, whych were spoken vpon oure Lordes mysterye, they deliuer vs frō ignoraūce, that is to say, they teache vs, what fayth, what estimation we shuld haue of them.
Sermon qui prolatus est in Dominicum mysterium, ipse liberat nos ab ignorātia, The words of christ, which were spoken upon our lords mystery, they deliver us from ignorance, that is to say, they teach us, what faith, what estimation we should have of them.
Nowe excepte they be taken as they sound to euery man, although he be vnlearned and not instructed in oure fayth before, thei could not teache vs, what fayth we shoulde haue, concernynge the Sacramentes,
Now except they be taken as they found to every man, although he be unlearned and not instructed in our faith before, they could not teach us, what faith we should have, Concerning the Sacraments,
av c-acp pns32 vbb vvn c-acp pns32 vvb p-acp d n1, cs pns31 vbb j cc xx vvn p-acp po12 n1 a-acp, pns32 vmd xx vvi pno12, q-crq n1 pns12 vmd vhi, vvg dt n2,
for that cause they must be taken, as they sounde, that is to say, that the sacramentes deliuered be the very body & bloude of Christ, that gaue them. Chrysostome sayth:
for that cause they must be taken, as they sound, that is to say, that the Sacraments Delivered be the very body & blood of christ, that gave them. Chrysostom say:
And here I thinke it worthy to be noted, and to be opened somwhat vnto you, wyth what sophistrye and vnlearned folye they deluded the sāctification and consecration of this Sacrament.
And Here I think it worthy to be noted, and to be opened somewhat unto you, with what sophistry and unlearned folly they deluded the sanctification and consecration of this Sacrament.
cc av pns11 vvb pn31 j pc-acp vbi vvn, cc pc-acp vbi vvn av p-acp pn22, p-acp r-crq n1 cc j n1 pns32 vvn dt n1 cc n1 pp-f d n1.
Children at the vniuersitie can tell, that it is a deceytfull waye of reasoning, by a generall description to exclude and dryue awaye a speciall and singulare definition,
Children At the University can tell, that it is a deceitful Way of reasoning, by a general description to exclude and drive away a special and singular definition,
np1 p-acp dt n1 vmb vvi, cst pn31 vbz dt j n1 pp-f vvg, p-acp dt j n1 pc-acp vvi cc vvi av dt j cc j n1,
For they sayd, that the consecration of the sacrament was no more, but an appoyntynge of bread & wine to an holy vse, which vse they sayd was to signifye vnto vs Christes body that is in heauen:
For they said, that the consecration of the sacrament was no more, but an appointing of bred & wine to an holy use, which use they said was to signify unto us Christ's body that is in heaven:
other sayd it was not consecrate, tyl the wordes of Christ were spoken, but yet they noted, that the Priest should not looke at the breade in the tyme of the pronouncyng,
other said it was not consecrate, till the words of christ were spoken, but yet they noted, that the Priest should not look At the bread in the time of the pronouncing,
Quid tam magnificū quam Sacramenta diuina conficere? et quid tam perniciosum, quam si ea is conficiat, qui nullum sacerdotij gradum accepit? what is so excellent,
Quid tam magnificū quam Sacraments Divine conficere? et quid tam Pernicious, quam si ea is conficiat, qui nullum sacerdotij Gradum accepit? what is so excellent,
then to consecrate the sacramentes of God? and what is so pernicio use, then yf he do consecrate, that hath receaued no ordre and degree of priesthode? And as they erred in the time and person,
then to consecrate the Sacraments of God? and what is so pernicio use, then if he do consecrate, that hath received no ordre and degree of priesthood? And as they erred in the time and person,
av pc-acp vvi dt n2 pp-f np1? cc q-crq vbz av n1 n1, cs cs pns31 vdb vvi, cst vhz vvn dx fw-fr cc n1 pp-f n1? cc c-acp pns32 vvd p-acp dt n1 cc n1,
and other thinges vsed in Gods seruice, whyche thynges too steale and conuey is sacrilege: and amonges those thynges there be degrees of holynes, as saynt Augustyne sayeth:
and other things used in God's service, which things too steal and convey is sacrilege: and among those things there be Degrees of holiness, as saint Augustine Saith:
cc j-jn n2 vvn p-acp npg1 n1, r-crq n2 av vvi cc vvi vbz n1: cc p-acp d n2 pc-acp vbi n2 pp-f n1, p-acp n1 np1 vvz:
The soule of man is likewyse sanctified and holye, because it is that substaunce and subiect wherin holines consisteth and dwelleth, beyng a vessell created to gods ymage,
The soul of man is likewise sanctified and holy, Because it is that substance and Subject wherein holiness Consisteth and dwells, being a vessel created to God's image,
dt n1 pp-f n1 vbz av vvn cc j, c-acp pn31 vbz cst n1 cc j-jn c-crq n1 vvz cc vvz, vbg dt n1 vvn p-acp ng1 n1,
and the house and tabernacle of the soule, replenyshed with gods grace and sanctification, and for this reason we haue in reuerence and estimation the reliques and bodyes of holy martyrs and cōfessors, whyche beynge members of Christ, were also pleasinge sacrifices to almightie god, eyther for austeritie of lyfe,
and the house and tabernacle of the soul, replenished with God's grace and sanctification, and for this reason we have in Reverence and estimation the Relics and bodies of holy Martyrs and Confessors, which being members of christ, were also pleasing Sacrifices to almighty god, either for austerity of life,
cc dt n1 cc n1 pp-f dt n1, vvn p-acp ng1 n1 cc n1, cc p-acp d n1 pns12 vhb p-acp n1 cc n1 dt n2 cc n2 pp-f j n2 cc n2, r-crq vbg n2 pp-f np1, vbdr av j-vvg n2 p-acp j-jn n1, av-d p-acp n1 pp-f n1,
for in that it is the body of Christ by consecration, wherevnto is annexed ye godheade by vnitie of person, it must nedes be holines it self not in qualitie,
for in that it is the body of christ by consecration, whereunto is annexed you godhead by unity of person, it must needs be holiness it self not in quality,
Wherfore thys place of Chrysostome, that calleth it sanctification it selfe ▪ can not be auoyded by no figuratyue speaches, nor suche lyke cauillations.
Wherefore this place of Chrysostom, that calls it sanctification it self ▪ can not be avoided by no figuratyue Speeches, nor such like cavillations.
c-crq d n1 pp-f np1, cst vvz pn31 n1 pn31 n1 ▪ vmb xx vbi vvn p-acp dx j-jn n2, ccx d av-j n2.
quin & sanctissimus Christi sa•guis (sicut in tali tumultu contingit) in praedictorum militum uestes eflusus est, The souldiers came violentlye into the holye place, of whome we knowe that some were not baptized,
quin & sanctissimus Christ sa•guis (sicut in tali tumultu contingit) in praedictorum militum uestes eflusus est, The Soldiers Come violently into the holy place, of whom we know that Some were not baptised,
and there they sawe all thynges that were within, and the most holy bloude of Christ (as chauncheth often in suche a tumult) was shedde vpon the garmentes of those souldiers.
and there they saw all things that were within, and the most holy blood of christ (as chauncheth often in such a tumult) was shed upon the garments of those Soldiers.
cc a-acp pns32 vvd d n2 cst vbdr a-acp, cc dt av-ds j n1 pp-f np1 (c-acp vvz av p-acp d dt n1) vbds vvi p-acp dt n2 pp-f d n2.
and was not onlye in heauen to be receaued by fayth of the faythful, but also was in the temple and violently handeled of the vnfaythfull, beinge there contemned, abused, and spilt vpon their garmentes.
and was not only in heaven to be received by faith of the faithful, but also was in the temple and violently handled of the unfaithful, being there contemned, abused, and spilled upon their garments.
cc vbds xx av-j p-acp n1 pc-acp vbi vvn p-acp n1 pp-f dt j, cc-acp av vbds p-acp dt n1 cc av-j vvn pp-f dt j, vbg a-acp vvn, vvn, cc vvn p-acp po32 n2.
And as Chrysostome wryteth, that lest hys disciples shoulde haue bene troubled and offended, hearyng hym saye, This is my bloude, dryncke ye all of thys,
And as Chrysostom writes, that lest his Disciples should have be troubled and offended, hearing him say, This is my blood, drink you all of this,
cc p-acp np1 vvz, cst cs po31 n2 vmd vhi vbn vvn cc vvn, vvg pno31 vvi, d vbz po11 n1, n1 pn22 d pp-f d,
for yf christ did eate hys body, & drank his bloude but in figure, then he dyd eate and drynke it before after that maner in the typical and legall supper,
for if Christ did eat his body, & drank his blood but in figure, then he did eat and drink it before After that manner in the typical and Legal supper,
c-acp cs np1 vdd vvi po31 n1, cc vvd po31 n1 cc-acp p-acp n1, cs pns31 vdd vvi cc vvi pn31 a-acp p-acp d n1 p-acp dt j cc j n1,
And yf ye wyll saye, that he eate it and dranke it spiritually onlye, then ye must say, that Chryst dyd eate it by fayth, for spirituall eatyng is beleuyng.
And if you will say, that he eat it and drank it spiritually only, then you must say, that Christ did eat it by faith, for spiritual eating is believing.
And yf ye saye, Christ dyd beleue, then it foloweth yt Christ was not God. Who hath perfyte knowledge of all thinges by syghte, and not vnperfecte knowledge by fayth,
And if you say, christ did believe, then it Followeth that christ was not God. Who hath perfect knowledge of all things by sight, and not unperfect knowledge by faith,
cc cs pn22 vvb, np1 vdd vvi, cs pn31 vvz pn31 np1 vbds xx np1. r-crq vhz j n1 pp-f d n2 p-acp n1, cc xx j n1 p-acp n1,
then it is certayn, that he eate it only sacramentally, whyche is not only in signe (as the sacramentaryes expounde the worde) but in truth vnder a sacramēt, wherof the substaunce is the reall and natural bodye and bloude of Christ our lord.
then it is certain, that he eat it only sacramentally, which is not only in Signen (as the Sacramentaries expound the word) but in truth under a sacrament, whereof the substance is the real and natural body and blood of christ our lord.
Non contigit Dauid gustare talem hostiam, neque particeps fuerat sanguinis dominici, sed legibus imperfectioribus educatus, neque tale quicquam exigentibus:
Non contigit David gustare talem hostiam, neque particeps fuerat Blood Dominici, sed legibus imperfectioribus educatus, neque tale quicquam exigentibus:
but being broughte vp vnder lawes not so perfecte, and requiringe no suche thyng, yet by the moderation and tēperaunce of his owne mynde he came to the hyght of all euangelicall diuinitye.
but being brought up under laws not so perfect, and requiring no such thing, yet by the moderation and temperance of his own mind he Come to the height of all Evangelical divinity.
cc-acp vbg vvn a-acp p-acp n2 xx av vvi, cc vvg dx d n1, av p-acp dt n1 cc n1 pp-f po31 d n1 pns31 vvd p-acp dt vvz pp-f d j n1.
and yet Dauid did receaue Christes bloude figuratiuely, being partaker of the sacrifices of the old law, which were figures of christes bloud and also he dyd drynke of the same bloud spirituallye as we do, whose fayth was as good or rather greater then ours.
and yet David did receive Christ's blood figuratively, being partaker of the Sacrifices of the old law, which were figures of Christ's blood and also he did drink of the same blood spiritually as we do, whose faith was as good or rather greater then ours.
cc av np1 vdd vvi npg1 n1 av-j, vbg n1 pp-f dt n2 pp-f dt j n1, r-crq vbdr n2 pp-f npg1 n1 cc av pns31 vdd vvi pp-f dt d n1 av-j c-acp pns12 vdb, rg-crq n1 vbds a-acp j cc av-c jc cs png12.
& non erubescit de cruce domini sui: ecce credit in nomine eius. Interrogemus eum, manducas carnem filij hominis, & bibis sanguinem filij hominis? nescit quid dicimus,
& non erubescit de Cruce domini sui: ecce credit in nomine eius. Interrogate Eum, Manducas Carnem filij hominis, & bibis sanguinem filij hominis? nescit quid dicimus,
Besyde other thynges that may be fruytfully gathered of thys place for oure erudition, I note but this one, that a mā beleuyng in Christ, professing the fayth of Christe wyth hys word and worke,
Beside other things that may be fruitfully gathered of this place for our erudition, I note but this one, that a man believing in christ, professing the faith of Christ with his word and work,
and for that cause eateth Christes fleshe & drinketh his bloude spirituallye, yet he wote not what the eatyng of Christes fleshe meaneth, whereof Christ spake in the.6. of saynt Iohn.
and for that cause Eateth Christ's Flesh & Drinketh his blood spiritually, yet he wot not what the eating of Christ's Flesh means, whereof christ spoke in the.6. of saint John.
cc p-acp d n1 vvz npg1 n1 cc vvz po31 n1 av-j, av pns31 vvb xx r-crq dt n-vvg pp-f npg1 n1 vvz, c-crq np1 vvd p-acp dt crd. pp-f n1 np1.
Wherby I conclude beside the spirituall eating of Christ by faith, there is also a real eating of him in ye sacrament, by the seruyce of oure bodies, to the confirmation in grace,
Whereby I conclude beside the spiritual eating of christ by faith, there is also a real eating of him in you sacrament, by the service of our bodies, to the confirmation in grace,
And concernyng the drinkyng of Christes bloude reallye ▪ S. Cyprian writeth an other argument, whyche I thynke can not be auoyded by anye figuratiue speaches, he sayeth thus:
And Concerning the drinking of Christ's blood really ▪ S. Cyprian Writeth an other argument, which I think can not be avoided by any figurative Speeches, he Saith thus:
cc vvg dt vvg pp-f npg1 n1 av-j ▪ n1 jp vvz dt j-jn n1, r-crq pns11 vvb vmb xx vbi vvn p-acp d j n2, pns31 vvz av:
Noua est huius Sacramenti doctrina, & scholae euangelicae hoc primum magisterium protulerunt, & doctore christo primum haec mundo innotuit disciplina, ut biberent sanguinem Christiani, cuius esum legis antiquae authoritas districtissimè interdicit.
Noua est Huius Sacrament Doctrina, & School euangelicae hoc primum magisterium protulerunt, & doctore Christ primum haec mundo Innotuit Discipline, ut biberent sanguinem Christians, cuius esum Legis antiquae Authoritas districtissimè interdicit.
Lex quippe esum sanguinis prohibet, Euangelium praecipit ut bibatur. &c. Origen also wryteth thys same thyng very playnly vpō Numeri. hom. 16. The Englyshe is this of Cyprian. The doctrine of this Sacramente is newe,
Lex quip esum Blood Prohibet, Evangelium praecipit ut bibatur. etc. Origen also writes this same thing very plainly upon Numeri. hom. 16. The English is this of Cyprian. The Doctrine of this Sacrament is new,
np1 n1 fw-la fw-la fw-la, np1 fw-la fw-la fw-la. av np1 av vvz d d n1 av av-j p-acp fw-la. uh. crd dt jp vbz d pp-f jp. dt n1 pp-f d n1 vbz j,
and the euangelicall schoole, taught this lessō first of all, this discipline was neuer knowē to the worlde before oure mayster Christ, who was the firste teacher of it, that Christen menne shuld drynke bloude, the eating of which bloude the aucthority of the olde lawe dothe mooste strayghtly forbidde:
and the Evangelical school, taught this Lesson First of all, this discipline was never known to the world before our master christ, who was the First teacher of it, that christian men should drink blood, the eating of which blood the Authority of the old law doth most straightly forbid:
cc dt j n1, vvd d n1 ord pp-f d, d n1 vbds av-x vvn p-acp dt n1 p-acp po12 vvb np1, r-crq vbds dt ord n1 pp-f pn31, cst jp n2 vmd vvi n1, dt n-vvg pp-f r-crq n1 dt n1 pp-f dt j n1 vdz ds av-j vvb:
but dyd cōmaund drinke offeringes, whych were figures of this bloude, and the Iewes drank of the water that came forth of the stone, whyche was a figure of the bloude that came foorthe of Christes syde, which bloud as Chrysostome sayth, is in our chalyce:
but did command drink offerings, which were figures of this blood, and the Iewes drank of the water that Come forth of the stone, which was a figure of the blood that Come forth of Christ's side, which blood as Chrysostom say, is in our chalice:
Nor the law dyd neuer forbyd the drynking of christes bloude spyrytuallye by fayth, but sette forth the fayth of Christ, beyng a scholemayster, to Christ poyntynge, to hym, in whome they shoulde beleue and receaue all grace.
Nor the law did never forbid the drinking of Christ's blood spyrytuallye by faith, but Set forth the faith of christ, being a Schoolmaster, to christ pointing, to him, in whom they should believe and receive all grace.
but reallye by the seruyce of our bodyes ▪ as Chrysostome sayeth Si uiderit inimicus non postibus impositum sanguinem typi, sed fidelium ore lucentem sanguinem ueritatis Christi templi postibus dedicatum, multo magis se subtra hit.
but really by the service of our bodies ▪ as Chrysostom Saith Si uiderit Inimicus non postibus impositum sanguinem typi, sed Fidelium over lucentem sanguinem ueritatis Christ Templi postibus dedicatum, Much magis se subtra hit.
There is a place of the prouerbes, whych as diuerse authors do expounde, maketh much for the real presence of Christes bodye and bloude in the Sacrament:
There is a place of the proverbs, which as diverse Authors do expound, makes much for the real presence of Christ's body and blood in the Sacrament:
Cùm sederis ad mensam potentis, sapienter intellige quae apponuntur, & mitte manum tuam, sciens quia talia te oportet praeparare When thou sytteste at the table of a great man, vnderstand wysely what thinges are set before thee,
Cùm sederis ad Mensam potentis, Sapienter Understand Quae apponuntur, & Mitte manum tuam, sciens quia Talia te oportet praeparare When thou sytteste At the table of a great man, understand wisely what things Are Set before thee,
and to knowe the grace, vertue, and dignitie of thē, and the daunger for the misusyng of them? and what is to put to thy hande, knowynge that thou muste prepare suche like agayne,
and to know the grace, virtue, and dignity of them, and the danger for the misusing of them? and what is to put to thy hand, knowing that thou must prepare such like again,
cc pc-acp vvi dt n1, n1, cc n1 pp-f pno32, cc dt n1 p-acp dt vvg pp-f pno32? cc q-crq vbz pc-acp vvi p-acp po21 n1, vvg cst pns21 vmb vvi d av-j av,
and spend their lyues for their brethren, as christ hath done the same for vs before, that lyke as we haue receaued at Christes table hys bodye and his bloude,
and spend their lives for their brothers, as Christ hath done the same for us before, that like as we have received At Christ's table his body and his blood,
cc vvi po32 n2 p-acp po32 n2, c-acp np1 vhz vdn dt d p-acp pno12 p-acp, cst av-j c-acp pns12 vhb vvn p-acp npg1 n1 po31 n1 cc po31 n1,
Thys comparyson of taking & giuing the like agayne, auoydeth all the triflynge cauillations of these figuratiue speaches, that the simple peoples heades be combred wythal.
This comparison of taking & giving the like again, avoideth all the trifling cavillations of these figurative Speeches, that the simple peoples Heads be cumbered withal.
d n1 pp-f vvg cc vvg dt j av, vvz d dt j-vvg n2 pp-f d j n2, cst dt j ng1 n2 vbb vvn av.
Iustinus martyr sayeth, it is caro & sanguis incarnati Iesu, the fleshe & bloud of Iesus incarnate, whyche names be gyuen to it of the scripture and all other wryters.
Justinus martyr Saith, it is Caro & sanguis incarnati Iesu, the Flesh & blood of Iesus incarnate, which names be given to it of the scripture and all other writers.
np1 n1 vvz, pn31 vbz fw-la cc fw-la fw-la np1, dt n1 cc n1 pp-f np1 j, r-crq n2 vbb vvn p-acp pn31 pp-f dt n1 cc d j-jn n2.
Origen calleth it Panis uitae, dapes saluatoris, epulum incorruptum. Dominus, the breade of lyfe, the deynties of oure sauioure, the meate that is neuer corrupted, yea our Lorde hym selfe.
Origen calls it Panis uitae, dapes Savior, Epulum incorruptum. Dominus, the bread of life, the dainties of our Saviour, the meat that is never corrupted, yea our Lord him self.
Cyprian calleth it Sanctū domini, the holy one of God, gratia salutaris, the sauyng grace, Cibus inconsumptibilis, the meate that can neuer be cōsumed, Alimonia immortalitatis, the foode of immortalitye, Portio uitae aeternae, the portion of eternal lyfe, Sacrificium perpes, holocaustum permanens, a cōtinual sacrifice,
Cyprian calls it Sanctū domini, the holy one of God, Gratia Salutaris, the Saving grace, Cibus inconsumptibilis, the meat that can never be consumed, Alimony immortalitatis, the food of immortality, Portio uitae aeternae, the portion of Eternal life, Sacrificium perpes, Holocaust permanens, a continual sacrifice,
an offerynge alwayes remaynynge, Christus yea he calleth it Christ The greate general counsell at Nice calleth it Agnus Dei qui tollit •eccatum mundi, the lambe of God, that taketh awaye the synnes of the world.
an offering always remaining, Christus yea he calls it christ The great general counsel At Nicaenae calls it Agnus Dei qui Tollit •eccatum mundi, the lamb of God, that Takes away the Sins of the world.
Quid tam sacrilegū quàm altaria Dei frangere, radere, remouere, in quibus uota populi & membra Christi portata sunt, unde à multis pignus salutis aeternae tutela fidei,
Quid tam sacrilegū quàm Altars Dei frangere, radere, remouere, in quibus uota People & membra Christ portata sunt, unde à multis pignus Salutis aeternae Tutela fidei,
or to remoue them, vpon the whych aultares the vowes of the people, yt is to saye, the members of Christ are borne, from whych aultares also the pledge of eternall saluation, the defence and buckeler of fayth,
or to remove them, upon the which Altars the vows of the people, that is to say, the members of christ Are born, from which Altars also the pledge of Eternal salvation, the defence and buckler of faith,
S. Basyll in hys Masse calleth them sancta, diuina, impolluta, immortalia, supercelestia, & uiuifica sacramenta. Holy Sacramentes, godly, pure, vndefyled, immortall, heauenly, and gyuyng lyfe.
S. Basil in his Mass calls them sancta, Divine, impolluta, immortalia, supercelestia, & uiuifica Sacraments. Holy Sacraments, godly, pure, undefiled, immortal, heavenly, and gyving life.
np1 av p-acp po31 n1 vvz pno32 fw-la, fw-la, fw-la, fw-la, fw-la, cc fw-la fw-la. j n2, j, j, j, j, j, cc vvg n1.
What wyttelesse and vngodlye man woulde gyue these names to breade and wyne? S. Ambrose calleth it gratia dei, the grace of God, not an accidental grace receaued of God into mans soule,
What wyttelesse and ungodly man would gyve these names to bread and wine? S. Ambrose calls it Gratia dei, the grace of God, not an accidental grace received of God into men soul,
q-crq j cc j n1 vmd vvi d n2 p-acp n1 cc n1? np1 np1 vvz pn31 fw-la fw-la, dt n1 pp-f np1, xx dt j n1 vvn pp-f np1 p-acp ng1 n1,
The very table sayeth he (meanynge the meate of the table) is the strengthe of our soule, the synewes of oure mynde, the knotte of our trust, the foundation, oure hope, oure health, oure lyght, and our life.
The very table Saith he (meaning the meat of the table) is the strength of our soul, the sinews of our mind, the knot of our trust, the Foundation, our hope, our health, our Light, and our life.
What names, what effectes be these? and in an other Homelye he calleth it Rex coeli, Deus, Christus, The kyng of heauen, God hym selfe, Christ, which he sayth goeth into vs, by these gates & dores of our mouthes.
What names, what effects be these? and in an other Homely he calls it Rex coeli, Deus, Christus, The King of heaven, God him self, christ, which he say Goes into us, by these gates & doors of our mouths.
Cyrillus calleth it sanctificatio uiuifica, The very sanctification that gyueth lyfe. And S. Augustyne calleth it Praetium nostrum, The pryce of our redemption, whych Iudas receaued.
Cyril calls it Sanctification uiuifica, The very sanctification that gyveth life. And S. Augustine calls it Premium nostrum, The price of our redemption, which Iudas received.
What shuld I trouble you any longer in so playn a matter? Why shoulde these holye fathers deceaue vs by callinge this Sacramente wt so gloriouse and highe names,
What should I trouble you any longer in so plain a matter? Why should these holy Father's deceive us by calling this Sacrament with so glorious and high names,
q-crq vmd pns11 vvi pn22 d jc p-acp av n1 dt n1? q-crq vmd d j n2 vvi pno12 p-acp vvg d n1 p-acp av j cc j n2,
yf they meante not so, but that it was but breade and wyne? they lacked no grace that had so muche grace as to shedde their bloud for christes fayth, they lacked no wytte nor eloquence to expresse what they meant.
if they meant not so, but that it was but bread and wine? they lacked no grace that had so much grace as to shed their blood for Christ's faith, they lacked no wit nor eloquence to express what they meant.
Thus dyd they wi•h one consent, after one maner alwayes speake and wryte, by whose playne preachynge and wrytinge, the whole worlde of Christendome hathe bene perswaded and establyshed in this fayth of the real presence these fiftene hundreth yeres.
Thus did they wi•h one consent, After one manner always speak and write, by whose plain preaching and writing, the Whole world of Christendom hath be persuaded and established in this faith of the real presence these fiftene Hundredth Years.
av vdd pns32 vvi crd n1, p-acp crd n1 av vvi cc vvi, p-acp rg-crq n1 vvg cc vvg, dt j-jn n1 pp-f np1 vhz vbn vvn cc vvn p-acp d n1 pp-f dt j n1 d crd ord n2.
But good people the truth is, they erred not, but taught vs as they beleued the very truthe, confirmyng and testifyinge that faythe whyche their bloud yt they had taught with their mouthe.
But good people the truth is, they erred not, but taught us as they believed the very truth, confirming and testifying that faith which their blood that they had taught with their Mouth.
And yf there be anye errour, it is in vs, that for the vnlearned talkinge, and wytlesse sophistical reasonyng of a fewe men, will headlinges destroye our soules:
And if there be any error, it is in us, that for the unlearned talking, and wytlesse sophistical reasoning of a few men, will headlinges destroy our Souls:
cc cs pc-acp vbb d n1, pn31 vbz p-acp pno12, cst p-acp dt j-u vvg, cc j j n-vvg pp-f dt d n2, vmb n2 vvi po12 n2:
& also procede in the matter of the sacrifice, whych I hope to god to make so playne, yt it shall appeare to thē yt will see & be not blinded forsaken of god, to be a thinge most euidēt most profitable to be vsed & frequēted in christes churche,
& also proceed in the matter of the sacrifice, which I hope to god to make so plain, that it shall appear to them that will see & be not blinded forsaken of god, to be a thing most evident most profitable to be used & frequented in Christ's Church,
cc av vvi p-acp dt n1 pp-f dt n1, r-crq pns11 vvb p-acp n1 pc-acp vvi av j, pn31 pn31 vmb vvi p-acp pno32 pn31 vmb vvi cc vbb xx vvn vvn pp-f n1, pc-acp vbi dt n1 av-ds j av-ds j pc-acp vbi vvn cc vvn p-acp npg1 n1,
and that such sclaunders and blasphemies as be shotte agaynst it, shal rebound (I hope) vpon their onwe heades, that shotte them to the glorye of almightye GOD, who by hys heauenlye prouidence can so dyspose the malice of a fewe, that it turne to the staye and commoditye of the whole, that the electe by suche conflictes maye be awaked from their slepe, maye be more confirmed in all trueth,
and that such slanders and Blasphemies as be shot against it, shall rebound (I hope) upon their onwe Heads, that shot them to the glory of almighty GOD, who by his heavenly providence can so dispose the malice of a few, that it turn to the stay and commodity of the Whole, that the elect by such conflicts may be awaked from their sleep, may be more confirmed in all truth,
¶ The seconde Sermon. Roma. 12. ¶ Obsecro uos fratres per misericordiam Dei, ut exhibeatis corpora uestra hostiam sanctam, &c. AMonges other thynges ye laste time I was admitted to speake in this place I brought forthe this sentence of S. Bernarde wrytten in a sermon de Epiphania, Pauperes sumus, parū dare possumus. &c. The Englyshe is thys.
¶ The seconde Sermon. Roma. 12. ¶ Obsecro uos Brothers per misericordiam Dei, ut exhibeatis corpora uestra hostiam Sanctam, etc. Among other things the laste time I was admitted to speak in this place I brought forth this sentence of S. Bernard written in a sermon de Epiphany, Paupers sumus, parū Dare possumus. etc. The English is this.
¶ dt ord n1. np1. crd ¶ np1 fw-fr fw-la fw-la fw-la fw-la, fw-la n2 fw-la fw-es fw-la fw-la, av p-acp j-jn n2 dt ord n1 pns11 vbds vvn pc-acp vvi p-acp d n1 pns11 vvd av d n1 pp-f n1 np1 vvn p-acp dt n1 fw-fr np1, n2 fw-la, fw-la vvb fw-la. av dt jp vbz d.
for thys cause and consideration saynte Bernarde doth hym selfe and moueth vs to ioyne the oblation of Christes bodye wyth ours, wherewithal we are sure god is well pleased, sayinge:
for this cause and consideration faint Bernard does him self and moves us to join the oblation of Christ's body with ours, wherewithal we Are sure god is well pleased, saying:
c-acp d n1 cc n1 n1 np1 vdz pno31 n1 cc vvz pno12 pc-acp vvi dt n1 pp-f npg1 n1 p-acp png12, c-crq pns12 vbr j n1 vbz av vvn, vvg:
And entering the last time to speake of it, I •ayde thys foundation, that is to saye, the veritye of the blessed Sacrament, the body & bloude of our sauiour Christ to be verelye & really present in it by the omnipotent power of almightye God,
And entering the last time to speak of it, I •ayde this Foundation, that is to say, the verity of the blessed Sacrament, the body & blood of our Saviour christ to be verily & really present in it by the omnipotent power of almighty God,
cc vvg dt ord n1 pc-acp vvi pp-f pn31, pns11 vvd d n1, cst vbz pc-acp vvi, dt n1 pp-f dt j-vvn n1, dt n1 cc n1 pp-f po12 n1 np1 pc-acp vbi av-j cc av-j j p-acp pn31 p-acp dt j n1 pp-f j-jn np1,
and the operation of his holy spirite assistynge the due administration of the priest, & so to be there not only as oure meate, whych God giueth vnto vs to nouryshe vs in spiritual lyfe,
and the operation of his holy Spirit assisting the due administration of the priest, & so to be there not only as our meat, which God gives unto us to nourish us in spiritual life,
cc dt n1 pp-f po31 j n1 vvg dt j-jn n1 pp-f dt n1, cc av pc-acp vbi a-acp xx av-j p-acp po12 n1, r-crq np1 vvz p-acp pno12 pc-acp vvi pno12 p-acp j n1,
and purge vs from suche thinges, as maye destroye or hynder that spirituall lyfe, seyng that Christe hym selfe is the substaunce of the sacrifice of the newe Testamente,
and purge us from such things, as may destroy or hinder that spiritual life, sing that Christ him self is the substance of the sacrifice of the new Testament,
cc vvb pno12 p-acp d n2, c-acp vmb vvi cc vvi d j n1, vvb cst np1 pno31 n1 vbz dt n1 pp-f dt n1 pp-f dt j n1,
This foundation of the reall presence I presupposed to haue bene beleued of vs all, & yet I dyd not so rawlye leaue it, but declared vnto you suche reasons,
This Foundation of the real presence I presupposed to have be believed of us all, & yet I did not so rawly leave it, but declared unto you such Reasons,
d n1 pp-f dt j n1 pns11 vvd pc-acp vhi vbn vvn pp-f pno12 d, cc av pns11 vdd xx av av-j vvi pn31, cc-acp vvd p-acp pn22 d n2,
as moued me to continue styll in that fayth I was borne in, whych were the euident and playne scriptures of God, opened wyth the circumstaunces of the places in suche wyse,
as moved me to continue still in that faith I was born in, which were the evident and plain Scriptures of God, opened with the Circumstances of the places in such wise,
c-acp vvn pno11 pc-acp vvi av p-acp d n1 pns11 vbds vvn p-acp, r-crq vbdr dt j cc j n2 pp-f np1, vvn p-acp dt n2 pp-f dt n2 p-acp d n1,
as the vayne cauillations of the Sacramentaries can not delude them, and also the effectes of this Sacrament, whych be so greate and so wonderful, that they can be asscribed to no other cause,
as the vain cavillations of the Sacramentaries can not delude them, and also the effects of this Sacrament, which be so great and so wondered, that they can be ascribed to no other cause,
c-acp dt j n2 pp-f dt n2 vmb xx vvi pno32, cc av dt n2 pp-f d n1, r-crq vbb av j cc av j, cst pns32 vmb vbi vvn p-acp dx j-jn n1,
nor yet iniunction, nor no newe deuice that the deuyll or hys dearlynges can inuent to the contrary, eyther can or oughte to remoue vs oute of possession,
nor yet injunction, nor no new device that the Devil or his darlings can invent to the contrary, either can or ought to remove us out of possession,
ccx av n1, ccx dx j n1 cst dt n1 cc po31 n2-jn vmb vvi p-acp dt n-jn, d vmb cc vmd p-acp vvi pno12 av pp-f n1,
excepte we wyll wylfullye loose oure owne ryght and clayme, seing that we that lyue nowe vniuersally throughout all Christendome haue receaued thys fayth of our fathers,
except we will wylfullye lose our own right and claim, sing that we that live now universally throughout all Christendom have received this faith of our Father's,
c-acp pns12 vmb av-j vvi po12 d j-jn cc n1, vvg cst pns12 d vvi av av-j p-acp d np1 vhi vvn d n1 pp-f po12 n2,
and they of theirs, and so forthe euen to the Apostels and oure sauiour Christe hym selfe, by whose mouthe thys doctryne (as S. Cyprian sayeth) was first taught to the worlde, that Christen men in the newe law be commaunded to dryncke bloude, whych the Iewes in the olde lawe were forbidde to do.
and they of theirs, and so forth even to the Apostles and our Saviour Christ him self, by whose Mouth this Doctrine (as S. Cyprian Saith) was First taught to the world, that christian men in the new law be commanded to drink blood, which the Iewes in the old law were forbid to do.
cc pns32 pp-f png32, cc av av av-j p-acp dt n2 cc po12 n1 np1 pno31 n1, p-acp rg-crq n1 d n1 (c-acp np1 jp vvz) vbds ord vvn p-acp dt n1, cst jp n2 p-acp dt j n1 vbi vvn p-acp n1 n1, r-crq dt np2 p-acp dt j n1 vbdr vvb pc-acp vdi.
euen to this our tyme, and beleued as Gods worde, whyche can not be chaunged, & not as mans worde, subiecte to alteration, as probabilitye can persuade.
even to this our time, and believed as God's word, which can not be changed, & not as men word, Subject to alteration, as probability can persuade.
av p-acp d po12 n1, cc vvd p-acp npg1 n1, r-crq vmb xx vbi vvn, cc xx c-acp ng1 n1, j-jn p-acp n1, c-acp n1 vmb vvi.
Secondlye thys consente in thys matter maye aypeare by that the holye fathers and pastors of Christes Churche haue wrytten of it, whome God hath placed and planted in his church for the buylding and vpholdyng of it in truth, that hys flocke be not seduced and caried about wyth euery blaste of newe doctrine by the craftines of men, to the destruction of their soules.
Secondly this consent in this matter may aypeare by that the holy Father's and Pastors of Christ's Church have written of it, whom God hath placed and planted in his Church for the building and upholding of it in truth, that his flock be not seduced and carried about with every blast of new Doctrine by the craftiness of men, to the destruction of their Souls.
ord d n1 p-acp d n1 vmb vvi p-acp d dt j n2 cc n2 pp-f npg1 n1 vhb vvn pp-f pn31, r-crq np1 vhz vvn cc vvn p-acp po31 n1 p-acp dt n1 cc vvg pp-f pn31 p-acp n1, cst po31 n1 vbb xx vvn cc vvd a-acp p-acp d n1 pp-f j n1 p-acp dt n1 pp-f n2, p-acp dt n1 pp-f po32 n2.
& the rulers and learned priestes of christendome, assembled in the name of our lord Iesus christ, representyng the holy church of God militaunt, being ledde not with priuate affection,
& the Rulers and learned Priests of Christendom, assembled in the name of our lord Iesus Christ, representing the holy Church of God militant, being led not with private affection,
cc dt n2 cc j n2 pp-f np1, vvn p-acp dt n1 pp-f po12 n1 np1 np1, vvg dt j n1 pp-f np1 j, vbg vvn xx p-acp j n1,
bisshops in the tyme of Constantinus Magnus, twelue hundreth and thirtye yeares agoo, where it was determined and publyshed to y• worlde in these wordes.
Bishops in the time of Constantinus Magnus, twelue Hundredth and thirtye Years ago, where it was determined and published to y• world in these words.
n2 p-acp dt n1 pp-f np1 np1, crd ord cc crd n2 av, c-crq pn31 vbds vvn cc vvn p-acp n1 n1 p-acp d n2.
Exal altata mente fide consideremus situm esse in sancta illa mensa agnum Dei qui tollit peccatum mundi, qui à sacerdotibus sacrificatur sine cruoris effusione, et nos uerè preciosum illius corpus & sanguinem sumentes credere haec esse resurrectionis nostrae symbola.
Exalt altata mente fide Consideremus situm esse in sancta illa mensa Agnum Dei qui Tollit peccatum mundi, qui à sacerdotibus sacrificatur sine cruoris effusion, et nos uerè preciosum Illius corpus & sanguinem sumentes Believe haec esse resurrectionis Nostrae Symbols.
&c ▪ Let vs lyfte vp our myndes, vnderstandynge and considering by fayth, that the lambe of God whyche taketh awaye the synnes of the worlde is situate and lyeth vpon that holy table, whych is offered of the priestes wythoute the sheddyng of bloude,
etc. ▪ Let us lift up our minds, understanding and considering by faith, that the lamb of God which Takes away the Sins of the world is situate and lies upon that holy table, which is offered of the Priests without the shedding of blood,
av ▪ vvb pno12 vvi a-acp po12 n2, n1 cc vvg p-acp n1, cst dt n1 pp-f np1 r-crq vvz av dt n2 pp-f dt n1 vbz j cc vvz p-acp d j n1, r-crq vbz vvn pp-f dt n2 p-acp dt n-vvg pp-f n1,
but to our fayth only, & as Eusebius Emesenus sayeth, Verè unica & perfecta hostia fide aestimanda nō specie nec exterioris cēsenda est uisu hominis, sed interioris affectu.
but to our faith only, & as Eusebius Emesenus Saith, Vere Unique & perfecta Hostia fide aestimanda nō specie nec exterioris cēsenda est uisu hominis, sed interioris affectu.
Thys hoste and sacrifice is verely one and perfect, to be estemed by fayth, and not by forme and apperaunce, to be iudged not by the syghte of the outward man,
This host and sacrifice is verily one and perfect, to be esteemed by faith, and not by Form and appearance, to be judged not by the sight of the outward man,
d n1 cc n1 vbz av-j crd cc j, pc-acp vbi vvn p-acp n1, cc xx p-acp n1 cc n1, pc-acp vbi vvn xx p-acp dt n1 pp-f dt j n1,
nor the figure of the lābe, but the lambe that taketh awaye the synne of the worlde, is placed lying vpon the holye table of the aulter, whych externall situation proueth a reall presence of Christe to be there before we receaue it,
nor the figure of the lamb, but the lamb that Takes away the sin of the world, is placed lying upon the holy table of the alter, which external situation Proves a real presence of Christ to be there before we receive it,
Further it teacheth, that this lambe of God is offered to almightye God by the priestes, whiche is a distincte offeryng from that Christe made vpon the crosse,
Further it Teaches, that this lamb of God is offered to almighty God by the Priests, which is a distinct offering from that Christ made upon the cross,
Here is he offered of the priestes, not by sheddynge of bloude, but as the councell sayeth NONLATINALPHABET not after a bloudy maner, whych is not a new kyllynge of Christe,
Here is he offered of the Priests, not by shedding of blood, but as the council Saith not After a bloody manner, which is not a new killing of Christ,
av vbz pns31 vvn pp-f dt n2, xx p-acp vvg pp-f n1, cc-acp c-acp dt n1 vvz xx p-acp dt j n1, r-crq vbz xx dt j n-vvg pp-f np1,
After this it declareth the receauing of it saying, that we verelye receaue his preciouse body and bloude, which word (verelye) is as muche as that we call (reallye) and declareth the vse of the sacrament in the receypte of it wyth the seruice of our mouth, as Christe commaunded sayinge:
After this it Declareth the receiving of it saying, that we verily receive his precious body and blood, which word (verily) is as much as that we call (really) and Declareth the use of the sacrament in the receipt of it with the service of our Mouth, as Christ commanded saying:
or to bryng in question that manifest open trueth in so highe and necessarye a matter, whiche in moost playne woordes hathe bene taught of our sauiour Christe, his Apostels and euangelistes,
or to bring in question that manifest open truth in so high and necessary a matter, which in most plain words hath be taught of our Saviour Christ, his Apostles and Evangelists,
cc pc-acp vvi p-acp n1 cst j j n1 p-acp av j cc j dt n1, r-crq p-acp av-ds j n2 vhz vbn vvn pp-f po12 n1 np1, po31 n2 cc n2,
& declared so to be vnderstand by the holye ghoste oute of the mouthes of all these holye fathers, whome the holy ghoste dyd assemble and inspire wyth the spirite of truth to the confusion of the greate heretyke Arius, that troubled the worlde then,
& declared so to be understand by the holy ghost out of the mouths of all these holy Father's, whom the holy ghost did assemble and inspire with the Spirit of truth to the confusion of the great heretic Arius, that troubled the world then,
cc vvd av pc-acp vbi vvi p-acp dt j n1 av pp-f dt n2 pp-f d d j n2, r-crq dt j n1 vdd vvi cc vvi p-acp dt n1 pp-f n1 p-acp dt n1 pp-f dt j n1 np1, cst vvd dt n1 av,
and also did inspire their hartes to declare so playnlye the mystery of thys blessed sacramente, whyche then was wythout al contention, beleued of all Christen men, onlye to preuente these heretikes ye aryse and sprynge vp nowe in these latter dayes, that the worlde maye see,
and also did inspire their hearts to declare so plainly the mystery of this blessed sacrament, which then was without all contention, believed of all christian men, only to prevent these Heretics you arise and spring up now in these latter days, that the world may see,
cc av vdd vvi po32 n2 pc-acp vvi av av-j dt n1 pp-f d j-vvn n1, r-crq av vbds p-acp d n1, vvn pp-f d jp n2, av-j pc-acp vvi d n2 pn22 vvb cc vvi a-acp av p-acp d d n2, cst dt n1 vmb vvi,
howe they stryue agaynste the knowen trueth, their owne conscience, and the determination of the whole churche, being enemies of God, breakyng hys peace,
how they strive against the known truth, their own conscience, and the determination of the Whole Church, being enemies of God, breaking his peace,
Lykewise the next general councell holden at Ephesus, in the tyme of Theodosius the Emperor, eleuen hundreth and twentye yeares agoo, dothe determine this trueth lykewyse in these wordes. Necessario igitur & hoc adijcimus.
Likewise the next general council held At Ephesus, in the time of Theodosius the Emperor, eleuen Hundredth and twentye Years ago, doth determine this truth likewise in these words. Necessarily igitur & hoc adijcimus.
av dt ord j n1 vvn p-acp np1, p-acp dt n1 pp-f np1 dt n1, crd ord cc crd n2 av, vdz vvi d n1 av p-acp d n2. np1 fw-la cc fw-la fw-la.
& sanctificamur participes sancti corporis et preciosi sanguinis Christi omnium nostrum redemptoris effecti, non ut communē carnem percipientes (quod absit),
& sanctificamur participes sancti corporis et preciosi Blood Christ omnium nostrum Redemptoris Effect, non ut communē Carnem percipientes (quod absit),
nec ut uiri sanctificati & uerbo coniuncti secundum dignitatis unitatem, aut sicut diuinam possidentis habitationem, sed uerè uiuificatricem & ipsius uerbi propriam factā. We adde this also necessarely:
nec ut uiri sanctificati & uerbo coniuncti secundum dignitatis unitatem, Or sicut diuinam possidentis habitationem, sed uerè uiuificatricem & Himself uerbi propriam factā. We add this also necessarily:
fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la. pns12 vvb d av av-j:
We shewynge and declarynge the corporall death of Gods only begotten sonne Iesus Christ, and lykewise confessing his resurrection and ascension vnto heauen do celebrate the vnbloudy oblatiō and sacrifice in our churches,
We show and declaring the corporal death of God's only begotten son Iesus christ, and likewise confessing his resurrection and Ascension unto heaven do celebrate the unbloody oblation and sacrifice in our Churches,
pns12 vvb cc vvg dt j n1 pp-f n2 av-j vvn n1 np1 np1, cc av vvg po31 n1 cc n1 p-acp n1 vdb vvi dt j n1 cc n1 p-acp po12 n2,
for so we come to the mysticall benedictions, & are sanctified being made partakers of the holy body and preciouse bloude of Christ, all our redemer not receauyng it as common fleshe (God forbidde) nor as the fleshe of an holy man,
for so we come to the mystical benedictions, & Are sanctified being made partakers of the holy body and precious blood of christ, all our redeemer not receiving it as Common Flesh (God forbid) nor as the Flesh of an holy man,
c-acp av pns12 vvb p-acp dt j n2, cc vbr vvn vbg vvn n2 pp-f dt j n1 cc j n1 pp-f np1, d po12 n1 xx vvg pn31 p-acp j n1 (np1 vvb) cc c-acp dt n1 pp-f dt j n1,
By this determination of this general coūcel we learne, that in the mysticall benediction (by whyche word is meant thys blessed Sacramente) we receaue Christes owne propre fleshe,
By this determination of this general council we Learn, that in the mystical benediction (by which word is meant this blessed Sacrament) we receive Christ's own proper Flesh,
p-acp d n1 pp-f d j n1 pns12 vvb, cst p-acp dt j n1 (p-acp r-crq n1 vbz vvn d j-vvn n1) pns12 vvb npg1 d j n1,
and of it we receaue sanctification and lyfe, before the receypt whereof we celebrate the vnbloudye sacrifice of the same in our churches, declaring our Lordes death, resurrection,
and of it we receive sanctification and life, before the receipt whereof we celebrate the unbloody sacrifice of the same in our Churches, declaring our lords death, resurrection,
cc pp-f pn31 pns12 vvi n1 cc n1, p-acp dt n1 c-crq pns12 vvb dt j n1 pp-f dt d p-acp po12 n2, vvg po12 ng1 n1, n1,
and ascension, and by this place we plainly perceaue that the doinges and wordes whych be vsed daylye in oure Masse, were also vsed in the time of this councel muche aboue a thousand yeares agoo.
and Ascension, and by this place we plainly perceive that the doings and words which be used daily in our Mass, were also used in the time of this council much above a thousand Years ago.
cc n1, cc p-acp d n1 pns12 av-j vvb cst dt n2-vdg cc n2 r-crq vbb vvn av-j p-acp po12 n1, vbdr av vvn p-acp dt n1 pp-f d n1 av-d p-acp dt crd n2 av.
This doctrine also was determined in the general councell holden at Constantinople in the time of Iustyniane ye Emperoure, the yeare of our Lorde 552. where be wrytten these wordes.
This Doctrine also was determined in the general council held At Constantinople in the time of Justinian you Emperor, the year of our Lord 552. where be written these words.
d n1 av vbds vvn p-acp dt j n1 vvn p-acp np1 p-acp dt n1 pp-f njp pn22 n1, dt n1 pp-f po12 n1 crd n1 vbb vvn d n2.
He farre excelleth euerye sensible creature, that by the passion of our sauioure obteynyng heauenlye dignitie, eatyng and drynkyng Christ, is continually ioyned to eternal lyfe,
He Far excels every sensible creature, that by the passion of our Saviour obtaining heavenly dignity, eating and drinking christ, is continually joined to Eternal life,
Thys place is notable, declarynge the dignitie of hym that eateth Christ, and the effecte of that eatynge to be euerlastynge lyfe and sanctification, bothe of bodye and soule.
This place is notable, declaring the dignity of him that Eateth christ, and the Effect of that eating to be everlasting life and sanctification, both of body and soul.
d n1 vbz j, vvg dt n1 pp-f pno31 cst vvz np1, cc dt n1 pp-f d vvg pc-acp vbi j n1 cc n1, d pp-f n1 cc n1.
Likewyse the general coūcell called Lateranense, holden at Rome the yeare of our Lorde 1215. determyned thys matter in the same termes, that we expresse it nowe.
Likewise the general council called Lateranense, held At Room the year of our Lord 1215. determined this matter in the same terms, that we express it now.
av dt j n1 vvn n1, vvn p-acp n1 dt n1 pp-f po12 n1 crd vvd d n1 p-acp dt d n2, cst pns12 vvb pn31 av.
Vna est fidelium uniuersalis Ecclesia, extra quam nullus omnino saluatur, in qua idem ipse sacerdos & sacrificium Iesus Christus, cuius corpus & sanguis in Sacramento altaris sub speciebus panis & uini ueraciter continentur, tran substantiatis pane in corpus,
Una est Fidelium uniuersalis Ecclesia, extra quam nullus Omnino saluatur, in qua idem ipse sacerdos & Sacrificium Iesus Christus, cuius corpus & sanguis in Sacramento altaris sub speciebus Paris & uini ueraciter continentur, Tran substantiatis pane in corpus,
There is one vniuersall churche of all faythfull people, wythoute the whych no man is saued at anye tyme, in the which Iesus Christ hym selfe is both the priest and the sacrifice, whose bodye and bloude be truely conteyned in the sacrament of the aultare vnder the forme of breade and wine, the breade beyng transubstantiate into hys body,
There is one universal Church of all faithful people, without the which no man is saved At any time, in the which Iesus christ him self is both the priest and the sacrifice, whose body and blood be truly contained in the sacrament of the altar under the Form of bread and wine, the bread being transubstantiate into his body,
pc-acp vbz pi j n1 pp-f d j n1, p-acp dt r-crq dx n1 vbz vvn p-acp d n1, p-acp dt r-crq np1 np1 pno31 n1 vbz d dt n1 cc dt n1, rg-crq n1 cc n1 vbb av-j vvn p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f n1 cc n1, dt n1 vbg j p-acp po31 n1,
& beleued throughoute ye whole catholike Churche euer sence that tyme, howsoeuer some he retikes forsaking their fayth, procedynge from Gods omnipotent word and the vnitye of hys churche,
& believed throughout you Whole catholic Church ever sense that time, howsoever Some he retikes forsaking their faith, proceeding from God's omnipotent word and the unity of his Church,
cc vvd p-acp pn22 j-jn jp n1 av n1 cst n1, c-acp d pns31 n2 vvg po32 n1, vvg p-acp npg1 j n1 cc dt n1 pp-f po31 n1,
But I put no doubtes but by Gods grace, yf the time wolde suffer me ▪ to make thys matter o• transubstantiation as playne as the other of the reall presence.
But I put no doubts but by God's grace, if the time would suffer me ▪ to make this matter o• transubstantiation as plain as the other of the real presence.
The generall councell also of Constance, holden of latter dayes, the yeare of our Lord, 1415. doth agree and testifye the same, in that they condemned Iohn Wyclefe the heretike & all his errours agaynst this blessed Sacrament.
The general council also of Constance, held of latter days, the year of our Lord, 1415. does agree and testify the same, in that they condemned John Wycliffe the heretic & all his errors against this blessed Sacrament.
dt j n1 av pp-f np1, vvn pp-f d n2, dt n1 pp-f po12 n1, crd vdz vvi cc vvi dt d, p-acp cst pns32 vvd np1 n1 dt n1 cc d po31 n2 p-acp d j-vvn n1.
Furthermore the consente of the churche appeareth by ye condemnation of the heretykes of al ages, whych hold any false opinion in anye poynte agaynst the veritye and the institution of Christ, concerning this blessed Sacrament.
Furthermore the consent of the Church appears by you condemnation of the Heretics of all ages, which hold any false opinion in any point against the verity and the Institution of christ, Concerning this blessed Sacrament.
av dt n1 pp-f dt n1 vvz p-acp pn22 n1 pp-f dt n2 pp-f d n2, r-crq vvb d j n1 p-acp d n1 p-acp dt n1 cc dt n1 pp-f np1, vvg d j-vvn n1.
The first heretike that euer we reade of in this matter, & father to all the Sacramentaries that lyue nowe, was one in the time of Ignatius by and by after ye Apostels, whose name we know not,
The First heretic that ever we read of in this matter, & father to all the Sacramentaries that live now, was one in the time of Ignatius by and by After you Apostles, whose name we know not,
dt ord n1 cst av pns12 vvb pp-f p-acp d n1, cc n1 p-acp d dt n2 cst vvi av, vbds pi p-acp dt n1 pp-f np1 p-acp cc a-acp p-acp pn22 n2, rg-crq n1 pns12 vvb xx,
but what he and his sect that folowed him did Theodoretus in his thyrd dialoge maketh mention, sayinge that Ignatius (who lyued within one hundreth yeare of Christ (writeth in an epistle ad Smyrnenses in these wordes.
but what he and his sect that followed him did Theodoretus in his Third dialogue makes mention, saying that Ignatius (who lived within one Hundredth year of christ (Writeth in an epistle ad Smyrnenses in these words.
cc-acp q-crq pns31 cc po31 n1 cst vvd pno31 vdd np1 p-acp po31 ord n1 vvz n1, vvg cst np1 (r-crq vvd p-acp crd ord n1 pp-f np1 (vvz p-acp dt n1 fw-la fw-la p-acp d n2.
Eucharistias & oblationes non admittunt, eoque non confiteantur Eucharistiam esse carnem seruatoris nostri Iesu Christi, quae pro pec•atis nostris passa est,
Eucharist & oblationes non admittunt, Eoque non confiteantur Eucharistiam esse Carnem Savior Our Iesu Christ, Quae Pro pec•atis nostris passa est,
They do not allowe and admitte our Sacrament & offerynges, because they do not confesse the Sacrament (called Eucharistia ) to be the fleshe of oure sauioure Iesus Christe, whych fleshe suffered for oure synnes,
They do not allow and admit our Sacrament & offerings, Because they do not confess the Sacrament (called Eucharistia) to be the Flesh of our Saviour Iesus Christ, which Flesh suffered for our Sins,
pns32 vdb xx vvi cc vvi po12 n1 cc n2, c-acp pns32 vdb xx vvi dt n1 (vvd np1) pc-acp vbi dt n1 pp-f po12 n1 np1 np1, r-crq n1 vvd p-acp po12 n2,
And where as the due matter, wherein this blessed Sacrament is cōsecrated, oughte to be vnleauened breade, of wheate and wine myxed with water, accordyng to the scriptures & the example of christ:
And where as the due matter, wherein this blessed Sacrament is consecrated, ought to be unleavened bread, of wheat and wine mixed with water, according to the Scriptures & the Exampl of Christ:
cc c-crq c-acp dt j-jn n1, c-crq d j-vvn n1 vbz vvn, vmd pc-acp vbi vvn n1, pp-f n1 cc n1 vvn p-acp n1, vvg p-acp dt n2 cc dt n1 pp-f np1:
there were one sort of heretykes called Artotoritae, (of whome speaketh Epiphanius contra Quintillianos ) whych were so called for y• they vsed not in their sacrifyces the necessary and due matter, but in their mysteries dyd cōsecrate, and offer bread and cheese.
there were one sort of Heretics called Authorities, (of whom speaks Epiphanius contra Quintillianos) which were so called for y• they used not in their Sacrifices the necessary and due matter, but in their Mysteres did consecrate, and offer bred and cheese.
pc-acp vbdr crd n1 pp-f n2 vvn np1, (pp-f ro-crq vvz np1 fw-la fw-la) r-crq vbdr av vvn p-acp n1 pns32 vvd xx p-acp po32 n2 dt j cc j-jn n1, p-acp p-acp po32 n2 vdd vvi, cc vvi n1 cc n1.
Other were called Aquarij or Hydroparastae, for that they pretēdyng sobrietye did consecrate in water only wythout wine, agaynst whome wrytte saynt Cypriane, Chrysostome, & other, who also were cōdemned by the generall councell of Constantinople in trullo. cap. 32. Other were called Armenij who in their sacrifices consecrated and offered wyne onelye wythoute water, agaynst whome wryteth Theophilactus. All these helde false opinion agaynste the necessary and due matter of the Sacramente.
Other were called Aquarij or Hydroparastae, for that they pretending sobriety did consecrate in water only without wine, against whom writ saint Cyprian, Chrysostom, & other, who also were condemned by the general council of Constantinople in trullo. cap. 32. Other were called Armenij who in their Sacrifices consecrated and offered wine only without water, against whom writes Theophilactus. All these held false opinion against the necessary and due matter of the Sacrament.
There were other heretykes, that denyed the effecte of the Sacrament, as Messaliani, who (as it is wrytten by Theodoretus ) sayd that the heauenly foode whereof our lorde spake, he that eateh my fleshe & drynketh my bloude, shal lyue euer more, dyd neyther profite nor hurte any man.
There were other Heretics, that denied the Effect of the Sacrament, as Messalians, who (as it is written by Theodoretus) said that the heavenly food whereof our lord spoke, he that eateh my Flesh & Drinketh my blood, shall live ever more, did neither profit nor hurt any man.
a-acp vbdr j-jn n2, cst vvd dt n1 pp-f dt n1, c-acp np1, r-crq (c-acp pn31 vbz vvn p-acp np1) vvd d dt j n1 c-crq po12 n1 vvd, pns31 d vvi po11 n1 cc vvz po11 n1, vmb vvi av av-dc, vdd dx n1 ccx vvi d n1.
Nestorius also the pernicious herytyke and Archebyshoppe of Constantinople destroyed the vertue of the sacramente, (as Theophilactus writeth) for yt he graunting christes very fleshe to be really and truely present in the Sacramente, denyed that fleshe beynge receyued in to our bodyes, to be the propre fleshe of gods sonne,
Nestorius also the pernicious herytyke and Archbishop of Constantinople destroyed the virtue of the sacrament, (as Theophilactus Writeth) for that he granting Christ's very Flesh to be really and truly present in the Sacrament, denied that Flesh being received in to our bodies, to be the proper Flesh of God's son,
And where as thys sacrament can not be cōsecrate but by a priest, there was an heretike called Zacheus, condemned, (as Epiphanius wryteth) because he would praye with no man, but alone,
And where as this sacrament can not be consecrate but by a priest, there was an heretic called Zacchaeus, condemned, (as Epiphanius writes) Because he would pray with no man, but alone,
Also certeyne heretikes called Anthropomorphitae denyed the reseruation of the sacramente saying that Christes body remayned there no longer then it was in receauyng, of whom Cyrillus writeth thus.
Also certain Heretics called Anthropomorphites denied the reservation of the sacrament saying that Christ's body remained there no longer then it was in receiving, of whom Cyril Writeth thus.
sed in saniunt haec dicentes, non enim mutatur Christus, neque sanctū eius corpus discedit, sed benedictionis uirtus, et uiuifica gratia continuo manet in illis.
said in saniunt haec Saying, non enim mutatur Christus, neque sanctū eius corpus Discedit, sed benedictionis uirtus, et uiuifica Gratia continuo manet in illis.
These be sufficient to shew the consente of the churche by the condemnation of heretykes, he that wold know mo argumentes to proue the consent in thys or any other matter, let hym reade a booke called Vincentius Lirinensis contra prophanas haeresum nouitates, he may bye it for lesse then syxe pence,
These be sufficient to show the consent of the Church by the condemnation of Heretics, he that would know more Arguments to prove the consent in this or any other matter, let him read a book called Vincentius Lirinensis contra Prophanas haeresum Novitates, he may buy it for less then syxe pence,
Scripture neuer one was yet alledged against it, sauing one out of the epistle to the Hebrewes, where S. Paule writeth, that Christ entered into heauen by hys owne bloude ones, and afterward he sayth:
Scripture never one was yet alleged against it, Saving one out of the epistle to the Hebrews, where S. Paul Writeth, that christ entered into heaven by his own blood ones, and afterwards he say:
n1 av crd vbds av vvn p-acp pn31, vvg pi av pp-f dt n1 p-acp dt njpg2, c-crq n1 np1 vvz, cst np1 vvd p-acp n1 p-acp po31 d n1 pi2, cc av pns31 vvz:
But in very dede that same scripture that they brynge agaynste the Masse to no purpose, is the verye foundation of the Masse, wherevpon the Masse is buylded & establyshed, after what sort I shal declare as time will serue.
But in very deed that same scripture that they bring against the Mass to no purpose, is the very Foundation of the Mass, whereupon the Mass is builded & established, After what sort I shall declare as time will serve.
so there is but one only sacrifice, wherby we be redemed, whyche was ones & neuer but ones made vpon the aultare of the crosse for the sinnes of all men.
so there is but one only sacrifice, whereby we be redeemed, which was ones & never but ones made upon the altar of the cross for the Sins of all men.
av pc-acp vbz cc-acp pi j n1, c-crq pns12 vbb vvn, r-crq vbds pi2 cc av-x p-acp pi2 vvn p-acp dt n1 pp-f dt n1 p-acp dt n2 pp-f d n2.
The vertue of this sacrifice beganne, when God promised that the seede of Adam shuld brusse and breake the serpents heade, without the merite of thys sacrifice there is no saluation, for God was in Christ reconcilyng the worlde to hym selfe.
The virtue of this sacrifice began, when God promised that the seed of Adam should brusse and break the Serpents head, without the merit of this sacrifice there is no salvation, for God was in christ reconciling the world to him self.
Thys sacrifice is common to both the testamentes, wher of both take their effect, whose vertue is extended from the begynnynge of the worlde to the laste ende,
This sacrifice is Common to both the Testaments, where of both take their Effect, whose virtue is extended from the beginning of the world to the laste end,
d n1 vbz j p-acp d dt n2, c-crq pp-f d vvb po32 n1, rg-crq n1 vbz vvn p-acp dt n1 pp-f dt n1 p-acp dt ord n1,
for what doth it profite the Turkes, Saracenes, vnfaythfull gentiles, & counterfeyte Christians? The faulte is no• in god, beinge mercifull to al his workes, who created vs without vs:
for what does it profit the Turkes, Saracens, unfaithful Gentiles, & counterfeit Christians? The fault is no• in god, being merciful to all his works, who created us without us:
God hath ordeyned certeyne meanes, whereby we maye be made able to receaue the merite of it ▪ and wherby the vertue of it is brought and applied vnto vs in the newe Testamente,
God hath ordained certain means, whereby we may be made able to receive the merit of it ▪ and whereby the virtue of it is brought and applied unto us in the new Testament,
Amonges the inward meanes there be other spirituall sacrifices, as the sacrifice of a contrite heart, whych GOD doth muche regard, the sacrifice of oure lyppes, whyche is prayer & prayse of God, wherby we atteyne remissiō of sinne hauyng a playne promise, that whatsoeuer we aske of god in the name of Christ, we shal obteyne it.
Among the inward means there be other spiritual Sacrifices, as the sacrifice of a contrite heart, which GOD does much regard, the sacrifice of our lips, which is prayer & praise of God, whereby we attain remission of sin having a plain promise, that whatsoever we ask of god in the name of christ, we shall obtain it.
Of Sacramentes some be propre to the olde Testament, some propre to the newe, without the whiche ordinarely there is no remission of synne, nor collation of grace.
Of Sacraments Some be proper to the old Testament, Some proper to the new, without the which ordinarely there is no remission of sin, nor collation of grace.
As circumcision was to the fathers, so baptisme is to vs, without the whych this bloudye sacrifyce taketh not away originall synne, not because it can not,
As circumcision was to the Father's, so Baptism is to us, without the which this bloody sacrifice Takes not away original sin, not Because it can not,
p-acp n1 vbds p-acp dt n2, av n1 vbz p-acp pno12, p-acp dt r-crq d j n1 vvz xx av j-jn n1, xx c-acp pn31 vmb xx,
And so muste we thynke of all other Sacramentes of both the testamentes, that they be meanes ordeyned of God to atteyne yt grace they signifye, whych grace is fully purchased and deserued by the passion of Christ, whereof onelye they take their effect:
And so must we think of all other Sacraments of both the Testaments, that they be means ordained of God to attain that grace they signify, which grace is Fully purchased and deserved by the passion of christ, whereof only they take their Effect:
cc av vmb pns12 vvi pp-f d j-jn n2 pp-f d dt n2, cst pns32 vbb n2 vvn pp-f np1 pc-acp vvi pn31 n1 pns32 vvb, r-crq n1 vbz av-j vvn cc vvn p-acp dt n1 pp-f np1, c-crq av-j pns32 vvb po32 n1:
for the olde sacramentes haue their vertue and strength ex opere operando (as the schole menne saye) yt is to saye, of the worke that is to be wroughte vpon the crosse by Christ, in whome onely they beleued:
for the old Sacraments have their virtue and strength ex Opere Operating (as the school men say) that is to say, of the work that is to be wrought upon the cross by christ, in whom only they believed:
& not of anye worthynes of the priest the minister, by the merite of whych worke vpon the crosse, they haue vertue and efficacye appropryed vnto thē to gyue that grace they signifye to suche as worthelye receaue them,
& not of any worthiness of the priest the minister, by the merit of which work upon the cross, they have virtue and efficacy appropryed unto them to gyve that grace they signify to such as worthily receive them,
cc xx pp-f d n1 pp-f dt n1 dt n1, p-acp dt n1 pp-f r-crq n1 p-acp dt n1, pns32 vhb n1 cc n1 vvn p-acp pno32 pc-acp vvi d n1 pns32 vvb p-acp d c-acp av-j vvi pno32,
Besyde the Sacramentes there be sacrifices instituted of GOD, as meanes wherby the passion of Christe, the true sacrifice is signified, represented & applyed, as the paschall lambe, the continuall sacrifice for synne, a sacrifice for giuing thankes,
Beside the Sacraments there be Sacrifices instituted of GOD, as means whereby the passion of Christ, the true sacrifice is signified, represented & applied, as the paschal lamb, the continual sacrifice for sin, a sacrifice for giving thanks,
And as these were sacrifices propre to the olde Testament, so Christ hath instituted a newe externall sacrifice propre to the newe Testamente, by hys passion abrogating the other whych were shadowes signifyinge,
And as these were Sacrifices proper to the old Testament, so christ hath instituted a new external sacrifice proper to the new Testament, by his passion abrogating the other which were shadows signifying,
and stablyshynge thys whych is the trueth representyng, for thys intente, that the vertue and sufficiencye of hys bloudy and sauyng sacrifice may be wythout iteration of it selfe cōtinually transferred vnto vs. For seynge there is but one God, author of both the Testamentes, one body, one fayth of Christ to vs both,
and stablishing this which is the truth representing, for this intent, that the virtue and sufficiency of his bloody and Saving sacrifice may be without iteration of it self continually transferred unto us For sing there is but one God, author of both the Testaments, one body, one faith of christ to us both,
cc vvg d r-crq vbz dt n1 vvg, c-acp d n1, cst dt n1 cc n1 pp-f po31 j cc j-vvg n1 vmb vbi p-acp n1 pp-f pn31 n1 av-j vvd p-acp pno12 p-acp vvg a-acp vbz cc-acp crd np1, n1 pp-f d dt n2, crd n1, crd n1 pp-f np1 p-acp pno12 d,
for so shoulde we (as I haue partlye touched in my laste sermon) be wythout all kinde of religion, hauynge nowe no sacrifice remaynynge propre vnto oure selfes.
for so should we (as I have partly touched in my laste sermon) be without all kind of Religion, having now no sacrifice remaining proper unto our selves.
c-acp av vmd pns12 (c-acp pns11 vhb av vvn p-acp po11 ord n1) vbb p-acp d n1 pp-f n1, vhg av dx n1 vvg j p-acp po12 n2.
Lyke as to the vnperfyte lawe there succeded a perfyte lawe, and to the figuratiue sacramentes there succeded perfyte and effectuall workynge sacramentes:
Like as to the unperfect law there succeeded a perfect law, and to the figurative Sacraments there succeeded perfect and effectual working Sacraments:
Law, sacrifice, priesthoode, and aultare be (as the Logitians saye) relatiua, that is to saye, one hangyng and dependyng vpon an other, as saynt Paule sayeth.
Law, sacrifice, priesthood, and altar be (as the Logicians say) relatiua, that is to say, one hanging and depending upon an other, as saint Paul Saith.
For thys cause our sauiour Christ in hys laste supper, dyd institute the sacrament of his body and bloude cōmendinge vnto vs two seuerall vses of it, the one that it should be receaued of vs,
For this cause our Saviour christ in his laste supper, did institute the sacrament of his body and blood commending unto us two several uses of it, the one that it should be received of us,
p-acp d n1 po12 n1 np1 p-acp po31 ord n1, vdd vvi dt n1 pp-f po31 n1 cc n1 vvg p-acp pno12 crd j n2 pp-f pn31, dt crd d pn31 vmd vbi vvn pp-f pno12,
Thys is the doctrine of christes catholike churche which I haue as yet but simplye declared, not euidentlye proued, which is sufficiēt to persuade an obediēt catholike man that foloweth the churche,
This is the Doctrine of Christ's catholic Church which I have as yet but simply declared, not evidently proved, which is sufficient to persuade an obedient catholic man that Followeth the Church,
first by the institution of our Sauiour Christe, then by the prophecye of Malachie the Prophete, thirdlye by the figure of Melchisedech in the olde lawe,
First by the Institution of our Saviour Christ, then by the prophecy of Malachi the Prophet, Thirdly by the figure of Melchizedek in the old law,
ord p-acp dt n1 pp-f po12 n1 np1, av p-acp dt n1 pp-f np1 dt n1, ord p-acp dt n1 pp-f np1 p-acp dt j n1,
and thys shal I doo not expoundyng the scriptures after myne owne heade, but as they haue bene taken frō the beginning of the moste auncient & Catholike fathers in all ages.
and this shall I do not expounding the Scriptures After mine own head, but as they have be taken from the beginning of the most ancient & Catholic Father's in all ages.
cc d vmb pns11 vdi xx vvg dt n2 p-acp po11 d n1, cc-acp c-acp pns32 vhb vbn vvn p-acp dt n-vvg pp-f dt av-ds j cc jp n2 p-acp d n2.
But we pitye them, that sette so lyghte by that they are bounden to beleue, & can not disproue, semyng euidentlye not to regard & waye the facte of Christe,
But we pity them, that Set so Light by that they Are bounden to believe, & can not disprove, seeming evidently not to regard & Way the fact of Christ,
cc-acp pns12 vvi pno32, cst vvd av vvi p-acp cst pns32 vbr vvn pc-acp vvi, cc vmb xx vvi, vvg av-j xx pc-acp vvi cc n1 dt n1 pp-f np1,
And although this oblation maye be proued sufficientlye otherwise, yet to my simple iudgemēt there semeth to be no litle argument in this worde ( datur is giuen):
And although this oblation may be proved sufficiently otherwise, yet to my simple judgement there Seemeth to be no little argument in this word (datur is given):
cc cs d n1 vmb vbb vvn av-j av, av p-acp po11 j n1 a-acp vvz pc-acp vbi dx j n1 p-acp d n1 (fw-la vbz vvn):
for seinge the scripture sayeth, it is gyuen for vs, and not to vs, as Zwinglius and our great Archebisshoppe his disciple wold haue it, we must nedes vnderstande by (gyuen for vs) offered for vs,
for sing the scripture Saith, it is given for us, and not to us, as Zwinglius and our great Archbishop his disciple would have it, we must needs understand by (given for us) offered for us,
p-acp vvi dt n1 vvz, pn31 vbz vvn p-acp pno12, cc xx p-acp pno12, c-acp np1 cc po12 j n1 po31 n1 vmd vhi pn31, pns12 vmb av vvi p-acp (vvn p-acp pno12) vvd p-acp pno12,
therfore me thinke I may certenly cōclude, because Christe sayeth, datur pro uobis, is giuen for you, that euen then in the supper tyme he offered hys bodye for vs to his father.
Therefore me think I may Certainly conclude, Because Christ Saith, datur Pro uobis, is given for you, that even then in the supper time he offered his body for us to his father.
me thynke therfore, that in the Masse we do and ought to do sacrifice, and offre Christe vnto his father, whyche oblation is the external sacrifice of the Churche,
me think Therefore, that in the Mass we do and ought to do sacrifice, and offer Christ unto his father, which oblation is the external sacrifice of the Church,
pno11 vvb av, cst p-acp dt n1 pns12 vdb cc pi pc-acp vdi n1, cc vvi np1 p-acp po31 n1, r-crq n1 vbz dt j n1 pp-f dt n1,
Noui testamenti nouam docuit oblationem, quam Ecclesia ab Apostolis accipiens in uniuerso mundo offert Deo, de quo in duodecim Prophetis Malachias sic praesignificauit, Non est mihi uoluntas in uobis. &c. He taught the newe oblation of the newe testament, which oblation the Churche receauyng of the Apostels, doth offre to GOD throughout the whole worlde, whereof Malachye one of the twelue Prophetes did prophecye.
Noui Testamenti nouam Doctrine oblationem, quam Ecclesia ab Apostles accipiens in uniuerso mundo offered God, de quo in duodecim Prophetess Malachias sic praesignificauit, Non est mihi uoluntas in uobis. etc. He taught the new oblation of the new Testament, which oblation the Church receiving of the Apostles, does offer to GOD throughout the Whole world, whereof Malachy one of the twelue prophets did prophecy.
What can be more playne, then that Christ in his last supper in the ministration of the blessed sacrament dyd teache hys Apostles the newe oblation of the newe Testament,
What can be more plain, then that christ in his last supper in the ministration of the blessed sacrament did teach his Apostles the new oblation of the new Testament,
Si Christus summus sacerdos sacrificium Deo patri ipse primus obtulit, & hoc fieri in sui commemorationem praecepit, uti { que } ille sacerdos uice Christi uerè fungitur, qui id quod Christus fecit imitatur Yf Christ the hyghe priest did fyrst hym selfe offre a sacrifice to God hys father,
Si Christus Summus sacerdos Sacrificium God patri ipse primus obtulit, & hoc fieri in sui commemorationem praecepit, uti { que } Isle sacerdos vice Christ uerè fungitur, qui id quod Christus fecit imitatur If christ the high priest did fyrst him self offer a sacrifice to God his father,
and commaunded the same to be done in his remembraunce, verelye that priest doth truly occupye the office of Christe, that by imitation doth ye same thing that Christ dyd.
and commanded the same to be done in his remembrance, verily that priest does truly occupy the office of Christ, that by imitation does you same thing that christ did.
cc vvd dt d pc-acp vbi vdn p-acp po31 n1, av-j d n1 vdz av-j vvi dt n1 pp-f np1, cst p-acp n1 vdz pn22 d n1 cst np1 vdd.
By thys saying that christ kylled hym selfe, is ment, that christe voluntarely dyd offer hym selfe to the death, suffring the Iewes to kyl hym whom he might haue withstāded: but to our purpose.
By this saying that Christ killed him self, is meant, that Christ voluntarily did offer him self to the death, suffering the Iewes to kill him whom he might have withstanded: but to our purpose.
It is playne, yt besyde the bloudye oblation vpon the crosse, and also beside the figuratiue oblatiō of hym selfe in the pascal lambe, he also did offre him selfe mistically in the celebration of the sacramente, whyche is the verye poynte that we go aboute to proue,
It is plain, that beside the bloody oblation upon the cross, and also beside the figurative oblation of him self in the paschal lamb, he also did offer him self mystically in the celebration of the sacrament, which is the very point that we go about to prove,
quia nondum eis successerat sacrificium quod ipse post in Ecclesia uoluit celebrari pro omnibus illis ▪ For whyche cause our lorde him selfe sent them whome he had made cleane from their lepre to the same sacraments (of the olde Testamente) that they shoulde offre to the priestes a sacrifice for them selfes,
quia Nondum eis successerat Sacrificium quod ipse post in Ecclesia uoluit celebrari Pro omnibus illis ▪ For which cause our lord him self sent them whom he had made clean from their lepre to the same Sacraments (of the old Testament) that they should offer to the Priests a sacrifice for them selves,
and therfore they proue playnly, that this one sacrifice of the newe testamēt yt succedeth the multitude of the olde sacrifices, is onelye the sacrifice of Christes bodye and bloud in the blessed Masse whyche he hath ordeyned to be daylye frequented in his churche to the worldes ende.
and Therefore they prove plainly, that this one sacrifice of the new Testament that succeedeth the multitude of the old Sacrifices, is only the sacrifice of Christ's body and blood in the blessed Mass which he hath ordained to be daily frequented in his Church to the world's end.
Quocirca reuerenter simul & ex pontificali officio post sacras diuinorum operum laudes, quod hostiam salutarem (quae supra ipsum est) litet, se excusat, ad ipsum primo decenter exclamans, tu dixisti, hoc facite in meam commemorationem.
Therefore reuerenter simul & ex Pontifical Officio post sacras Divinorum Operum laudes, quod hostiam salutarem (Quae supra ipsum est) litet, se excusat, ad ipsum primo Decenter exclamans, tu dixisti, hoc Facite in meam commemorationem.
Wherfore the bishoppe reuerently and accordyng to hys pastoral office, after the prayse and commendation of Gods workes and benefytes, he dothe excuse hym selfe, that he dothe take vpon hym to offre that sacrifice of our sauiour, whych is farre aboue his degree and dignitie, crying fyrst vnto hym decentlye. Lorde thou dyddeste commaunde, sayinge: Do thys in my remembraunce.
Wherefore the bishop reverently and according to his pastoral office, After the praise and commendation of God's works and benefits, he doth excuse him self, that he doth take upon him to offer that sacrifice of our Saviour, which is Far above his degree and dignity, crying fyrst unto him decently. Lord thou dyddeste command, saying: Do this in my remembrance.
c-crq dt n1 av-j cc vvg p-acp po31 n-jn n1, p-acp dt n1 cc n1 pp-f npg1 n2 cc n2, pns31 vdz vvi pno31 n1, cst pns31 vdz vvi p-acp pno31 pc-acp vvi d n1 pp-f po12 n1, r-crq vbz av-j p-acp po31 n1 cc n1, vvg ord p-acp pno31 av-j. n1 pns21 vv2 vvi, vvg: vdb d p-acp po11 n1.
If there were no more but thys one aucthoritye, it were sufficient to proue, that the priest dothe offre the body of Christ, which is the sacrifyce of oure Sauiour in the Masse,
If there were no more but this one Authority, it were sufficient to prove, that the priest doth offer the body of christ, which is the sacrifice of our Saviour in the Mass,
Therfore leauyng for shortnes of tyme all other aucthorities, whyche wyth lytle laboure I coulde brynge in for thys purpose, me thynke I maye well conclude, that the oblation of Christes bodye & bloude in the Masse is the verye sacrifice of the Churche, both by ye institution of Christ, declared by hys expresse commaundement, whyche we are all bounden to obeye,
Therefore leaving for shortness of time all other authorities, which with little labour I could bring in for this purpose, me think I may well conclude, that the oblation of Christ's body & blood in the Mass is the very sacrifice of the Church, both by you Institution of christ, declared by his express Commandment, which we Are all bounden to obey,
but catholyke, confirmed by the cōsent of ye churche able to reproue and conuince anye one manne, that hath nothyng to saye to the contrary, but hys bare naye.
but catholic, confirmed by the consent of you Church able to reprove and convince any one man, that hath nothing to say to the contrary, but his bore nay.
for the vocation of the gentyles ▪ and for the pure and one singulare sacryfyce, that amonges them shall be offered to almightye God in euerye place in stede of the other.
for the vocation of the Gentiles ▪ and for the pure and one singular sacrifice, that among them shall be offered to almighty God in every place in stead of the other.
And in verye dede some haue bestowed all their witte and learnynge, wrytynge and rackynge thys place to make it serue to some other sacrifyce besyde ye Masse,
And in very deed Some have bestowed all their wit and learning, writing and racking this place to make it serve to Some other sacrifice beside you Mass,
cc p-acp j n1 d vhb vvn d po32 n1 cc n1, vvg cc j-vvg d n1 pc-acp vvi pn31 vvi p-acp d j-jn n1 p-acp pn22 n1,
And it speaketh also of one pure and cleane sacrifice ▪ but all the rightwesnes of mā is vnperfyte, vnpure, vnclean and compared to a fylthy cloth of a sycke woman,
And it speaks also of one pure and clean sacrifice ▪ but all the rightwesnes of man is unperfect, unpure, unclean and compared to a filthy cloth of a sick woman,
cc pn31 vvz av pp-f crd j cc j n1 ▪ p-acp d dt n2 pp-f n1 vbz j, j, j cc vvn p-acp dt j n1 pp-f dt j n1,
and it speaketh of suche one pure sacrifice as shall succede and followe in the place of the other sacryfices of the Iewes, which god reiecteth and abrogateth.
and it speaks of such one pure sacrifice as shall succeed and follow in the place of the other Sacrifices of the Iewes, which god rejects and abrogateth.
cc pn31 vvz pp-f d crd j n1 c-acp vmb vvi cc vvi p-acp dt n1 pp-f dt j-jn n2 pp-f dt np2, r-crq n1 vvz cc vvz.
as Malachie sayeth, it shall, and also it was offered only among the Iewes vpon the mount of Caluary, where the Prophete sayeth, thys sacrifice he speaketh of, shall be offered in euery place amonge the gentyles.
as Malachi Saith, it shall, and also it was offered only among the Iewes upon the mount of Calvary, where the Prophet Saith, this sacrifice he speaks of, shall be offered in every place among the Gentiles.
c-acp np1 vvz, pn31 vmb, cc av pn31 vbds vvn av-j p-acp dt np2 p-acp dt n1 pp-f np1, c-crq dt n1 vvz, d n1 pns31 vvz pp-f, vmb vbi vvn p-acp d n1 p-acp dt n2-j.
and in the churche of hys newe people the gentiles, to haue thys one pure sacrifice of Christes bodye and bloude in the Masse to be frequented in euerye place, wherewith he is wel pleased and contented.
and in the Church of his new people the Gentiles, to have this one pure sacrifice of Christ's body and blood in the Mass to be frequented in every place, wherewith he is well pleased and contented.
cc p-acp dt n1 pp-f po31 j n1 dt n2-j, pc-acp vhi d crd j n1 pp-f npg1 n1 cc n1 p-acp dt n1 pc-acp vbi vvn p-acp d n1, c-crq pns31 vbz av vvn cc vvn.
And in thys sense Irenaeus taketh it, whose wordes in Latyn I alledged a lytle before that Christ confessyng the cup to be of hys bloude, did teache the newe oblation of the newe testament, whych the churche receauing of the Apostles, offereth to God throughoute the worlde, of the whyche Malachye one of the twelue Prophetes dydde speake before, I haue no wyll nor pleasure in you, and so forth.
And in this sense Irnaeus Takes it, whose words in Latin I alleged a little before that christ confessing the cup to be of his blood, did teach the new oblation of the new Testament, which the Church receiving of the Apostles, Offereth to God throughout the world, of the which Malachy one of the twelue prophets did speak before, I have no will nor pleasure in you, and so forth.
Chrysostome also sayeth, Et in omni loco sacrificium offeretur nomini meo, et sacrifium purū ▪ Vide quàm lucul•̄ter quamque dilucidè mysticā interpretatus est mensam, quae est incruenta hostla.
Chrysostom also Saith, Et in omni loco Sacrificium offeretur nomini meo, et sacrifium purū ▪ Vide quàm lucul•̄ter quamque dilucidè mysticā interpretatus est Mensam, Quae est incruenta hostla.
and also receaued tythes of hym, whose oblation was breade and wyne, whych he offered to God, meeting with Abraham comming from the spoyle of the kinges.
and also received Tithes of him, whose oblation was bread and wine, which he offered to God, meeting with Abraham coming from the spoil of the Kings.
cc av vvd n2 pp-f pno31, rg-crq n1 vbds n1 cc n1, r-crq pns31 vvd p-acp np1, vvg p-acp np1 vvg p-acp dt n1 pp-f dt n2.
Whyche kynde of offerynge he neuer made, excepte it were in his last supper, and for that cause and reason we may conclude, that Christ in hys supper dyd offre hym selfe to hys father for vs, not by sheddyng of hys bloude by death, whyche was the ordre & maner of Aarons offerynge,
Which kind of offering he never made, except it were in his last supper, and for that cause and reason we may conclude, that christ in his supper did offer him self to his father for us, not by shedding of his blood by death, which was the ordre & manner of Aaron's offering,
r-crq n1 pp-f vvg pns31 av-x vvd, c-acp pn31 vbdr p-acp po31 ord n1, cc p-acp d n1 cc n1 pns12 vmb vvi, cst np1 p-acp po31 n1 vdd vvi pno31 n1 p-acp po31 n1 p-acp pno12, xx p-acp vvg pp-f po31 n1 p-acp n1, r-crq vbds dt fw-fr cc n1 pp-f npg1 n1,
And a ly•le after he sayeth: qui est plenitudo ueritatem prae figuratae imaginis adimpleuit. Christ whych is the fulnes fulfilled the truth of thys ymage that was figurate before.
And a ly•le After he Saith: qui est plenitudo ueritatem Prae figuratae imaginis adimpleuit. christ which is the fullness fulfilled the truth of this image that was figurate before.
and hys offering in his supper, and lyke as Melchisedech offered bread and wine, so Christ being the truth offered hys bodye and bloude vnder the formes of breade and wyne,
and his offering in his supper, and like as Melchizedek offered bred and wine, so christ being the truth offered his body and blood under the forms of bread and wine,
cc po31 n1 p-acp po31 n1, cc av-j c-acp np1 vvd n1 cc n1, av np1 vbg dt n1 vvd po31 n1 cc n1 p-acp dt n2 pp-f n1 cc n1,
The other was the figuratiue breade and wyne, thys is the true breade and wyne, the trueth of that figure, not the same in substaunce, but ye same in mysterye.
The other was the figurative bread and wine, this is the true bread and wine, the truth of that figure, not the same in substance, but you same in mystery.
dt n-jn vbds dt j n1 cc n1, d vbz dt j n1 cc n1, dt n1 pp-f d n1, xx dt d p-acp n1, cc-acp pn22 d p-acp n1.
Huius principē inuenies ciuitatis, qui iam tunc in typo Christi panem & uinum obtulit, et mysterium Christianum in saluatoris sanguine & corpore dedicauit.
Huius principen inuenies ciuitatis, qui iam tunc in typo Christ Bread & uinum obtulit, et mysterium Christian in Savior sanguine & corpore dedicauit.
Mysterium nostrum in uerbo ordinis significauit, nequaquam per Aaron irrationabilibus uictimis immolandis, sed oblato pane & uino.i. corpore et sanguine Domini Iesu.
Mysterium nostrum in uerbo Order significauit, Nequaquam per Aaron irrationabilibus uictimis immolandis, sed oblato pane & uino i corpore et sanguine Domini Iesu.
For Christes offering, concerning the substaunce of it was but one, but concernyng the ordre and maner, it was diuerse, vpon the crosse after the ordre Aaron, in the supper after the ordre of Melchisedech. For so S. Augustyne sayeth:
For Christ's offering, Concerning the substance of it was but one, but Concerning the ordre and manner, it was diverse, upon the cross After the ordre Aaron, in the supper After the ordre of Melchizedek. For so S. Augustine Saith:
& postea ipse de corpore & sanguine suo institu it sacrificium secundum ordinē Melchisedech ▪ Before ye kingdome of hys father, that is to saye the Iewes, he chaunged hys countenaunce,
& postea ipse de corpore & sanguine Sue institu it Sacrificium secundum ordinē Melchizedek ▪ Before you Kingdom of his father, that is to say the Iewes, he changed his countenance,
for there he was a sacrifice after the ordre of Aaron, and afterwarde he dyd institute a sacrifice of hys bodye and bloude, after the ordre of Melchisedech.
for there he was a sacrifice After the ordre of Aaron, and afterward he did institute a sacrifice of his body and blood, After the ordre of Melchizedek.
c-acp a-acp pns31 vbds dt n1 p-acp dt fw-fr pp-f np1, cc av pns31 vdd vvi dt n1 pp-f po31 n1 cc n1, p-acp dt fw-fr pp-f np1.
and that christ dyd institute the sacryfyce of hys bodye and bloude to be offered of vs after ye ordre of Melchisedech, whych thynge he expresseth more playnly in an other booke, expoundynge a place of Ecclesiastes.
and that Christ did institute the sacrifice of his body and blood to be offered of us After you ordre of Melchizedek, which thing he Expresses more plainly in an other book, expounding a place of Ecclesiastes.
Quid credibilius dicere intelligitur, quàm quodad parti cipationem mensae huius pertinet, quā & sacerdos ipse media tor noui Testamenti exhibet secundum ordinem Melchisedech de corpore & sanguine suo? Id enim sacrificium successit omni bus illis sacrificijs ueteris testamenti, quae immolabātur in umbra futuri.
Quid credibilius dicere intelligitur, quàm quodad parti cipationem mensae Huius pertinet, quā & sacerdos ipse media tor noui Testamenti exhibet secundum ordinem Melchizedek de corpore & sanguine Sue? Id enim Sacrificium successit omni bus illis sacrificijs ueteris Testamenti, Quae immolabātur in umbra Future.
What is more credible we shuld thinke he ment by those woordes, then that perteyneth to the participation of this table, whych Christ him selfe a prieste and mediatour of the newe Testamente dothe exhibite after the ordre of Melchisedech of his body & bloude? For that sacryfyce did succede all the other sacrifices of the olde Testament, whiche were offered in the shadowe of thys to come.
What is more credible we should think he meant by those words, then that pertaineth to the participation of this table, which christ him self a priest and Mediator of the new Testament doth exhibit After the ordre of Melchizedek of his body & blood? For that sacrifice did succeed all the other Sacrifices of the old Testament, which were offered in the shadow of this to come.
q-crq vbz av-dc j pns12 vmd vvi pns31 vvd p-acp d n2, av cst vvz p-acp dt n1 pp-f d n1, r-crq np1 pno31 n1 dt n1 cc n1 pp-f dt j n1 vdz vvi p-acp dt fw-fr pp-f np1 pp-f po31 n1 cc n1? p-acp d n1 vdd vvi d dt j-jn n2 pp-f dt j n1, r-crq vbdr vvn p-acp dt n1 pp-f d pc-acp vvi.
Significat ser mo, quod non solum Christus obtulit incruentam hostiam (siquidem suum ipsius corpus obtulit) uerum etiam qui ab ipso fungentur sacerdotio, quorum Deus pontifex esse diguntus est sine sanguinis effusione offerent.
Significat ser more, quod non solum Christus obtulit incruentam hostiam (siquidem suum Himself corpus obtulit) uerum etiam qui ab ipso fungentur Sacerdotal, quorum Deus pontifex esse diguntus est sine Blood effusion offerent.
sed respiciens ad praesentes sacrificos, per quos medios Christus sacrificat & sacrificatur, qui etiam in mystica coena modum illis tradidit huiusmodi sacrificij.
sed respiciens ad praesentes sacrificos, per quos medios Christus sacrificat & sacrificatur, qui etiam in Mystica Coena modum illis tradidit huiusmodi sacrificij.
But hauynge an eye to those priestes, that be nowe, by whose mediation Christ doth sacrifice and is sacrificed, who also in hys mysticall supper dyd by tradition teache them the maner of such a sacrifice.
But having an eye to those Priests, that be now, by whose mediation christ does sacrifice and is sacrificed, who also in his mystical supper did by tradition teach them the manner of such a sacrifice.
p-acp vhg dt n1 p-acp d n2, cst vbb av, p-acp rg-crq n1 np1 vdz vvi cc vbz vvn, r-crq av p-acp po31 j n1 vdd p-acp n1 vvi pno32 dt n1 pp-f d dt n1.
Nowe this is certeyn by al good learning that in euery cōparison there muste neades be a proportion & similitude, wherin the thinges compared muste agree ▪ then wheras these two tables be compared in offeringe and eatinge, it must nedes folowe, that yf the table of dyuels be a very sacrifice made to diuels in dede, the table of our lorde likewise muste be a sacrifice, offered to our lorde in dede.
Now this is certain by all good learning that in every comparison there must neades be a proportion & similitude, wherein the things compared must agree ▪ then whereas these two tables be compared in offering and eating, it must needs follow, that if the table of Devils be a very sacrifice made to Devils in deed, the table of our lord likewise must be a sacrifice, offered to our lord in deed.
av d vbz j p-acp d j n1 cst p-acp d n1 a-acp vmb n2 vbb dt n1 cc n1, c-crq dt n2 vvn vmb vvi ▪ av cs d crd n2 vbb vvn p-acp vvg cc vvg, pn31 vmb av vvi, cst cs dt n1 pp-f n2 vbb dt j n1 vvd p-acp n2 p-acp n1, dt n1 pp-f po12 n1 av vmb vbi dt n1, vvn p-acp po12 n1 p-acp n1.
Habemus altare de quo edere non habent potesta tem, qui tabernaculo deseruiūt. We haue an aultare, of whych they may not eate, that serue the tabernacle.
Habemus altar de quo Eat non habent potesta tem, qui tabernaculo deserviunt. We have an altar, of which they may not eat, that serve the tabernacle.
then when saynte Paule sayeth, we haue an aultare, speakynge also of the eatynge of that aultare, he must nedes meane the sacrifice made vpō the aultare:
then when faint Paul Saith, we have an altar, speaking also of the eating of that altar, he must needs mean the sacrifice made upon the altar:
av c-crq n1 np1 vvz, pns12 vhb dt n1, vvg av pp-f dt vvg pp-f d n1, pns31 vmb av vvi dt n1 vvd p-acp dt n1:
Here we maye see, that he meaneth by the aultare the vnbloudy sacrifice of Christes body, whych beinge eaten of vs corporally in the Sacrament gyueth lyfe to our bodies.
Here we may see, that he means by the altar the unbloody sacrifice of Christ's body, which being eaten of us corporally in the Sacrament gyveth life to our bodies.
Moreouer yf tyme would serue me, I could make an argument of Daniels Prophecye of the comminge of Antechrist ▪ because he sayth, that in that tyme the continual sacrifyce shall be by Antechriste taken awaye, per tempus, tempora, & dimidium temporis, by ye space of three yeares and an halfe as many take it.
Moreover if time would serve me, I could make an argument of Daniel's Prophecy of the coming of Antichrist ▪ Because he say, that in that time the continual sacrifice shall be by Antichrist taken away, per Tempus, tempora, & Dimension Temporis, by you Molle of three Years and an half as many take it.
For why shulde they then flye to the mountaynes ▪ (as the booke sayeth) but that for the vehemencye of the persecution, they might more feruently do spiritual sacrifice to almightie God.
For why should they then fly to the Mountains ▪ (as the book Saith) but that for the vehemency of the persecution, they might more fervently do spiritual sacrifice to almighty God.
Therfore it foloweth, that the sacrifice of Christen men is suche an one, as maye be taken away by Antechrist, whiche in my iudgement canne be nothynge els,
Therefore it Followeth, that the sacrifice of christian men is such an one, as may be taken away by Antichrist, which in my judgement can be nothing Else,
av pn31 vvz, cst dt n1 pp-f jp n2 vbz d dt pi, c-acp vmb vbi vvn av p-acp np1, r-crq p-acp po11 n1 vmb vbi pix av,
Ye see now, what Scriptures I haue broughte to proue the oblation of Christes body in the Masse to be the sacrifice of the Churche and newe Testament, whych hath bene assaulted many wayes of many men.
You see now, what Scriptures I have brought to prove the oblation of Christ's body in the Mass to be the sacrifice of the Church and new Testament, which hath be assaulted many ways of many men.
Semel oblatus est ad multorum exhaurienda peccata. Christ was ones offered to take away the sinnes of manye. Vnica oblatione consūmauit inaeternum sanctificatos.
Semel Oblatus est ad multorum exhaurienda Peccata. christ was ones offered to take away the Sins of many. One oblation consūmauit inaeternum sanctificatos.
These be the Scriptures they alledge agaynst the Masse, & they saye, Christes oblation is perfyte, no man can offre Christe but him selfe, whych he dydde but ones,
These be the Scriptures they allege against the Mass, & they say, Christ's oblation is perfect, no man can offer Christ but him self, which he did but ones,
And also yt the blessed virgine his mother offered him at hir purificatiō, of whych offeryng S. Bernard saith, Ista oblatio fratres satis delicata uidetur, ubi tantum sistitur domino, redimitur auibus & ilico reportatur.
And also that the blessed Virgae his mother offered him At his purification, of which offering S. Bernard Says, Ista oblatio Brothers satis Delicatam uidetur, ubi Tantum sistitur domino, redimitur auibus & ilico reportatur.
For the scripture saythe, the lambe was slayne from the begynninge of the worlde, and the fathers in the olde lawe in all their sacrifices dyd offre Christe not in substaunce,
For the scripture say, the lamb was slain from the beginning of the world, and the Father's in the old law in all their Sacrifices did offer Christ not in substance,
Thirdly Christ offereth him selfe in heauen reallye and so continually, as the same chapiter which they bryng agaynst the Masse doth testifye, Non in manufacta sancta Iesus intro iuit, exemplaria uerorum, sed in ipsum coelum ut appareat nunc uultui Dei pro nobis.
Thirdly christ Offereth him self in heaven really and so continually, as the same chapter which they bring against the Mass does testify, Non in manufacta sancta Iesus intro iuit, Exemplaria uerorum, sed in ipsum coelum ut appareat nunc uultui Dei Pro nobis.
Iesus entered not into a temple made wyth mans hande a figure of the trueth, but into heauen, that he myghte appeare now to the countenaunce of God for vs.
Iesus entered not into a temple made with men hand a figure of the truth, but into heaven, that he might appear now to the countenance of God for us
What is this appearyng in the syght of GOD for vs, but an offerynge of hym selfe for vs to pacifye the angre of god with vs, to represente hys woundes and all that he suffered for vs, that we mighte be reconciled to God by hym?
What is this appearing in the sight of GOD for us, but an offering of him self for us to pacify the anger of god with us, to represent his wounds and all that he suffered for us, that we might be reconciled to God by him?
Thys is the true and perpetuall oblation of Christ in cōparison of thys in heauen, the bloudye oblation vpon the crosse is but an ymage, as S. Ambrose sayeth:
This is the true and perpetual oblation of christ in comparison of this in heaven, the bloody oblation upon the cross is but an image, as S. Ambrose Saith:
d vbz dt j cc j n1 pp-f np1 p-acp n1 pp-f d p-acp n1, dt j n1 p-acp dt n1 vbz p-acp dt n1, c-acp np1 np1 vvz:
Hic umbra, hic imago, illic ueritas, umbra in lege: imago in Euangelio, ueritas in coelestibus: antè agnus offerebatur, uitulus, nunc Christus of fertur:
Hic umbra, hic imago, illic ueritas, umbra in lege: imago in Gospel, ueritas in coelestibus: antè agnus offerebatur, Calf, nunc Christus of fertur:
sed offertur quasi homo, quasi recipiens passionem, & offert se ipse quasi Sacerdos ut peccata nostra dimittat, hic in imagine, ibi in ueritate, ubi apud patrem pro nobis quasi aduocatus interuenit.
sed offertur quasi homo, quasi Recipiens passionem, & offered se ipse quasi Sacerdos ut Peccata nostra dimittat, hic in imagine, There in ueritate, ubi apud patrem Pro nobis quasi aduocatus interuenit.
Here (in thys worlde) there is a shadowe, here there is an ymage, there (in heauen) is trueth, the shadowe in the law the ymage in the gospell, the trueth in heauen.
Here (in this world) there is a shadow, Here there is an image, there (in heaven) is truth, the shadow in the law the image in the gospel, the truth in heaven.
and receauynge passion, and he offereth hym selfe as being a priest to take our synnes away, here in ymage, there in truethe, where wyth the father as an aduocate he maketh intercession for vs,
and receiving passion, and he Offereth him self as being a priest to take our Sins away, Here in image, there in truth, where with the father as an advocate he makes Intercession for us,
Psalme So that it is verye playne wythout all controuersy, that Christe dothe offre hym selfe nowe moste perfectly in heauen for vs, beynge our aduocate to the father face to face, and as S. Iohn sayeth.
Psalm So that it is very plain without all controversy, that Christ doth offer him self now most perfectly in heaven for us, being our advocate to the father face to face, and as S. John Saith.
n1 av cst pn31 vbz av j p-acp d n1, cst np1 vdz vvi pno31 n1 av av-ds av-j p-acp n1 p-acp pno12, vbg po12 n1 p-acp dt n1 n1 p-acp n1, cc p-acp n1 np1 vvz.
but is, and after the most perfytest maner that can be, in respecte whereof the verye true and reall oblation for oure redemption vpon the crosse, is an ymage.
but is, and After the most perfytest manner that can be, in respect whereof the very true and real oblation for our redemption upon the cross, is an image.
So that by thys we see by the playne Scrypture, that Christe offered hym selfe thre wayes, besyde the oblation of hym selfe in hys supper, which is the poynte we be aboute to declare.
So that by this we see by the plain Scripture, that Christ offered him self Three ways, beside the oblation of him self in his supper, which is the point we be about to declare.
what dyd they offre but Christe in fygure, whose passion those offerynges dyd sygnifye? Whyche offerynges dydde of them selfe worke nothynge inwardlye,
what did they offer but Christ in figure, whose passion those offerings did sygnifye? Which offerings did of them self work nothing inwardly,
Secondly we offre Christe mysticallye in oure daylye sacrifice of the Masse, where Christe is by hys omnipotent power presented to vs in the Sacramente,
Secondly we offer Christ mystically in our daily sacrifice of the Mass, where Christ is by his omnipotent power presented to us in the Sacrament,
but that by our fayth, deuotion, and thys representation of hys passion we moste humblye praye almyghtye GOD to applye vnto vs by Christe that remission, whych was purchased and deserued by his passion before.
but that by our faith, devotion, and this representation of his passion we most humbly pray almighty GOD to apply unto us by Christ that remission, which was purchased and deserved by his passion before.
but the maner is diuers, and the ende is diuerse, that by this meanes (as christe him selfe hathe instituted) we myght celebrate and make commemoration of his passion.
but the manner is diverse, and the end is diverse, that by this means (as Christ him self hath instituted) we might celebrate and make commemoration of his passion.
cc-acp dt n1 vbz j, cc dt n1 vbz j, cst p-acp d n2 (c-acp np1 pno31 n1 vhz vvn) pns12 vmd vvi cc vvi n1 pp-f po31 n1.
This is onely the sacrifice of the prieste by publycke ministracion, but verely and in affection it is the sacrifice of the whole churche, whiche euery membre of the Churche dothe vse and frequente,
This is only the sacrifice of the priest by Public ministration, but verily and in affection it is the sacrifice of the Whole Church, which every member of the Church doth use and frequent,
d vbz av-j dt n1 pp-f dt n1 p-acp j n1, cc-acp av-j cc p-acp n1 pn31 vbz dt n1 pp-f dt j-jn n1, r-crq d n1 pp-f dt n1 vdz vvi cc vvi,
after whiche sorte of spirituall oblation we be all both menne and women, Priestes and kinges, beinge as Saynte Peter sayeth, Sacerdotium sanctum, offerentes spirituales hostias acceptabiles Deo per Iesum Christum.
After which sort of spiritual oblation we be all both men and women, Priests and Kings, being as Faint Peter Saith, Sacerdotium sanctum, Offering spirituales Hostias acceptabiles God per Jesus Christ.
p-acp r-crq n1 pp-f j n1 pns12 vbb d d n2 cc n2, n2 cc n2, vbg p-acp j np1 vvz, np1 fw-la, n2 fw-la fw-la fw-la fw-la fw-la fw-la np1.
An holye Priesthoode offerynge spirituall Sacryfices, acceptable to God by Iesus Christ. Nowe considerynge these thre wayes, shal it be a good argument, to inculcate one waye,
an holy Priesthood offering spiritual Sacrifices, acceptable to God by Iesus christ. Now considering these Three ways, shall it be a good argument, to inculcate one Way,
and to reiecte the rest? To alledge one membre of a diuision, to the reiection of the other? This is the peculiar maner of the heritikes the enemies of Christ,
and to reject the rest? To allege one member of a division, to the rejection of the other? This is the peculiar manner of the Heretics the enemies of christ,
as thei dyd in the matter of the Sacrament, by the spiritual eatynge of Christ, to confute & reiect the reall and corporall eatynge of christes bodye in the Sacrament.
as they did in the matter of the Sacrament, by the spiritual eating of christ, to confute & reject the real and corporal eating of Christ's body in the Sacrament.
Suche shiftes and fonde argumentes they haue to seduce the vnlearned wythall, whiche when they be espied and detected they appeare as they be deuyllishe and perniciouse sophistrie.
Such shifts and fond Arguments they have to seduce the unlearned withal, which when they be espied and detected they appear as they be deuyllishe and pernicious sophistry.
d n2 cc j n2 pns32 vhb pc-acp vvi dt j av, r-crq c-crq pns32 vbb vvn cc vvn pns32 vvi c-acp pns32 vbb j cc j n1.
let hym call to remembraunce what I haue sayd before out of Dionisius Areopagita, where the byshoppe (as he saieth) doeth excuse hym selfe that he offereth the hoste of our saluaciō, alledgyng that Christ dyd so commaunde to be done, sayinge doe this in my remembraunce.
let him call to remembrance what I have said before out of Dionysius Areopagite, where the bishop (as he Saith) doth excuse him self that he Offereth the host of our salvation, alleging that christ did so command to be done, saying doe this in my remembrance.
Per hoc sacrificium (in forma serui) et sacerilos est, ipse offerens, ipse et oblatio, cuius rei sacramentum quotidianum esse uoluit ecclesiae sacrificium, cum ipsius coporis ipse sit caput, et ipsius capitis ipsa sit corpus, tā ipsa per ipsum quam ipse per ipsam suetus offerri.
Per hoc Sacrificium (in forma Servant) et sacerilos est, ipse offerens, ipse et oblatio, cuius rei sacramentum quotidian esse uoluit ecclesiae Sacrificium, cum Himself coporis ipse sit caput, et Himself capitis ipsa sit corpus, tā ipsa per ipsum quam ipse per ipsam suetus offerri.
By thys sacrifice (in the forme of a seruaunt) Christ is a priest, beinge hym selfe bothe the offerer and the oblation, of whiche oblation he woulde the dayly sacrifice of the churche shoulde be a sacrament,
By this sacrifice (in the Form of a servant) christ is a priest, being him self both the offerer and the oblation, of which oblation he would the daily sacrifice of the Church should be a sacrament,
A notable place resoluyng diners doubtes, declarynge that the dayly sacrifice of the churche whiche is the masse, is a sacrament of Christes passion represēting the same,
A notable place resolving diverse doubts, declaring that the daily sacrifice of the Church which is the mass, is a sacrament of Christ's passion representing the same,
Hebr•i in uictimis pecorū prophetiā celebrabant futurae uictimae quam Christus obtuli• unde iam Christiani peracti eiusdem sacrificij, memoriam celebrant, sacro sancta oblatione & perticipatione corporis & sanguinis Christi.
Hebr•i in uictimis pecorū prophetiam celebrabant futurae uictimae quam Christus obtuli• unde iam Christians peracti eiusdem sacrificij, memoriam celebrant, Sacred sancta oblation & perticipatione corporis & Blood Christ.
The christen men nowe doe celebrate the memorie of ye same sacrifice of Christ that is past, by the moste holye oblation and perticipation of Christes bodye and bloude.
The christian men now do celebrate the memory of you same sacrifice of christ that is past, by the most holy oblation and perticipation of Christ's body and blood.
dt jp n2 av vdb vvi dt n1 pp-f pn22 d n1 pp-f np1 cst vbz j, p-acp dt av-ds j n1 cc n1 pp-f npg1 n1 cc n1.
Marke how that he sayeth christen men celebrate the memorye of Christes passion, wherwithal? euen by the offeryng of the same body that suffered passion.
Mark how that he Saith christian men celebrate the memory of Christ's passion, wherewithal? even by the offering of the same body that suffered passion.
the honour of god is considered two wayes, inwardlye by fayth, outwardly by external adoration ▪ Latria whiche in English signifieth the honor that is due onely to God,
the honour of god is considered two ways, inwardly by faith, outwardly by external adoration ▪ Latria which in English signifies the honour that is due only to God,
&c. To this godlye honoure called Latria, the oblation of sacrifice doeth pertayne, and for that cause it is called Idolatrye if any sacrifice be done to Idoles,
etc. To this godly honour called Latria, the oblation of sacrifice doth pertain, and for that cause it is called Idolatry if any sacrifice be done to Idols,
av p-acp d j n1 vvn np1, dt n1 pp-f n1 vdz vvi, cc p-acp d n1 pn31 vbz vvn n1 cs d n1 vbi vdn p-acp n2,
The external and outward honour procedeth from the inwarde honour, and is the protestation practise and vse of it, the worke of fayth outwardly declared,
The external and outward honour Proceedeth from the inward honour, and is the protestation practise and use of it, the work of faith outwardly declared,
dt j cc j n1 vvz p-acp dt j n1, cc vbz dt n1 vvi cc n1 pp-f pn31, dt n1 pp-f n1 av-j vvn,
And wheras sacrifice is the speciall and chiefest adoration that canne be, therefore this sacrifice of Christes owne body & bloud in the masse beynge institute of Christ by his own expresse commaundement (as I haue shewed alreadye) doeth not only not diminishe ye glory of God,
And whereas sacrifice is the special and chiefest adoration that can be, Therefore this sacrifice of Christ's own body & blood in the mass being institute of christ by his own express Commandment (as I have showed already) doth not only not diminish you glory of God,
cc cs n1 vbz dt j cc js-jn n1 cst vmb vbi, av d n1 pp-f npg1 d n1 cc n1 p-acp dt n1 vbg vvi pp-f np1 p-acp po31 d j n1 (c-acp pns11 vhb vvn av) vdz xx av-j xx vvi pn22 n1 pp-f np1,
The oblation of Christes flesh which is made in the handes of the priest, is called Christes passion, death and crucifienge, not by the trueth of the thynge, but by the misterye signifiynge.
The oblation of Christ's Flesh which is made in the hands of the priest, is called Christ's passion, death and crucifienge, not by the truth of the thing, but by the mystery signifying.
I shal take his passion representing to God the father the worke of our redēptiō, yt we therby beyng partakers of his bloudy sacrifice ones made vpon the crosse,
I shall take his passion representing to God the father the work of our redemption, that we thereby being partakers of his bloody sacrifice ones made upon the cross,
Is not this to haue fruite of Christes passiō applied vnto vs, when we receyue lyfe by receyuynge of that which is offered in commemoration of Christes death ▪
Is not this to have fruit of Christ's passion applied unto us, when we receive life by receiving of that which is offered in commemoration of Christ's death ▪
vbz xx d pc-acp vhi n1 pp-f npg1 n1 vvn p-acp pno12, c-crq pns12 vvb n1 p-acp vvg pp-f d r-crq vbz vvn p-acp n1 pp-f npg1 n1 ▪
For what doe we in the masse? We cōfesse our synnes our vnworthynesse, our vnkindnes, our manifold transgressions of hys eternal law, we graunt that we be not able to satisfie for the least offence we haue done,
For what do we in the mass? We confess our Sins our unworthiness, our unkindness, our manifold transgressions of his Eternal law, we grant that we be not able to satisfy for the least offence we have done,
We beseche our most mercifull father, to loke vpon Christes merites, and to pardone our offences, to loke vp on Christes passion, and to releue our affliction.
We beseech our most merciful father, to look upon Christ's merits, and to pardon our offences, to look up on Christ's passion, and to relieve our affliction.
We knowledge that what so euer we haue done is vnparsite and vnpure, and as it is our worke, doeth more offende his maiestie then please hym therfore we offer vnto hym hys welbeloued sonne Iesus, in whome we knowe 〈 ◊ 〉 is well pleased, most hum••ye prayinge hym to accept him,
We knowledge that what so ever we have done is vnparsite and unpure, and as it is our work, doth more offend his majesty then please him Therefore we offer unto him his well-beloved son Iesus, in whom we know 〈 ◊ 〉 is well pleased, most hum••ye praying him to accept him,
pns12 n1 cst r-crq av av pns12 vhb vdn vbz vvi cc j, cc c-acp pn31 vbz po12 n1, vdz av-dc vvi po31 n1 av vvb pno31 av pns12 vvb p-acp pno31 po31 j n1 np1, p-acp ro-crq pns12 vvb 〈 sy 〉 vbz av vvn, av-ds av-j vvg pno31 pc-acp vvi pno31,
And therfore in the ende of the canon of the masse we saye thus. Non aestimator meriti sed ueniae quaesumus largitor admitte, per Christum dominum nostrum.
And Therefore in the end of the canon of the mass we say thus. Non aestimator Merit sed ueniae quaesumus Largitor admit, per Christ dominum nostrum.
cc av p-acp dt n1 pp-f dt n1 pp-f dt n1 pns12 vvb av. fw-fr fw-la fw-la fw-la fw-la fw-la n1 vvi, fw-la np1 fw-la fw-la.
Also whatsoeuer thynge we lacke ▪ all plagues all misfortunes, all aduersitie bothe ghostly and temporal, we require to be released of them not through our worthynes ▪ but for the merites of Christes passion.
Also whatsoever thing we lack ▪ all plagues all misfortunes, all adversity both ghostly and temporal, we require to be released of them not through our worthiness ▪ but for the merits of Christ's passion.
av r-crq n1 pns12 vvb ▪ d n2 d n2, d n1 d j cc j, pns12 vvb pc-acp vbi vvn pp-f pno32 xx p-acp po12 n1 ▪ cc-acp p-acp dt n2 pp-f npg1 n1.
Consider al this good people and see whether in thys doinge we make our workes a newe sauiour besyde Christ or no? We beleue also that our prayer is of more efficacie and strengthe in the presence of Christ in the tyme of the sacrifice, then at anye other tyme. For so sayeth S. Cypriane.
Consider all this good people and see whither in this doing we make our works a new Saviour beside christ or no? We believe also that our prayer is of more efficacy and strength in the presence of christ in the time of the sacrifice, then At any other time. For so Saith S. Cyprian.
vvb d d j n1 cc vvb cs p-acp d vdg pns12 vvi po12 n2 dt j n1 p-acp np1 cc av-dx? pns12 vvb av cst po12 n1 vbz pp-f dc n1 cc n1 p-acp dt n1 pp-f np1 p-acp dt n1 pp-f dt n1, av p-acp d j-jn n1. p-acp av vvz np1 jp.
In huius corporis presentia non superuacue mendicant lachrimae ueniam, nec unquam patitur contriti cordis holocaustum repulsam ▪ In the presence of this body, the teares of a manne doeth not begge forgeuenesse in vayne,
In Huius corporis presentia non superuacue mendicant lachrimae ueniam, nec unquam patitur Contrite Cordis Holocaust repulsam ▪ In the presence of this body, the tears of a man doth not beg forgiveness in vain,
In that houre whiles that Christes death is celebrate and hys fearfull sacrifice, euen as the kynge were sittynge vppon hys mercye seate what soeuer thou wilte thou shalte brynge to passe.
In that hour while that Christ's death is celebrate and his fearful sacrifice, even as the King were sitting upon his mercy seat what soever thou wilt thou shalt bring to pass.
p-acp d n1 cs d npg1 n1 vbz vvi cc po31 j n1, av c-acp dt n1 vbdr vvg p-acp po31 n1 n1 r-crq av pns21 vm2 pns21 vm2 vvi pc-acp vvi.
Stante siquidem uniurso populo, manus in celum extendente, caetu item sacerdotali, uerendo { que } posito sacrificio, quomodo deum non placaremus pro istis orantes? For when al the people stādeth holdyng vp their handes to heauen,
Standing siquidem uniurso populo, manus in Cell extendente, caetu item Sacerdotal, uerendo { que } Placed Sacrificio, quomodo God non placaremus Pro istis Orantes? For when all the people Stands holding up their hands to heaven,
In manibus est hostia, adsunt angeli, adsunt archāgeli, adest filius dei, cum tanto horrore astent omnes, astent illi clamantes omnibus silentibus, putas temere hec fieri? ergo et alia temere & quae pro ecclesia pro sacerdotibus offeruntur,
In manibus est Hostia, adsunt angeli, adsunt archāgeli, adest filius dei, cum tanto horror astent omnes, astent illi clamantes omnibus silentibus, putas Temere hec fieri? ergo et Alias Temere & Quae Pro Church Pro sacerdotibus offeruntur,
When all men stande with such tremblynge, when the angels stād criyng the other holding their peace, dost thou thynke these thynges are done in vayne? Then the other also be done in vayne bothe that be offered for the churche,
When all men stand with such trembling, when the Angels stand crying the other holding their peace, dost thou think these things Are done in vain? Then the other also be done in vain both that be offered for the Church,
c-crq d n2 vvi p-acp d j-vvg, c-crq dt n2 vvb vvg dt n-jn vvg po32 n1, vd2 pns21 vvi d n2 vbr vdn p-acp j? av dt n-jn av vbi vdn p-acp j av-d cst vbb vvn p-acp dt n1,
sic angeli tunc pro ramis oleaginis corpus domini ipsum protendentes, rogant pro genere humano, quasi dicant, pro his domine rogamus quos tu adeo dilexisti, ut pro eorum salute mortem obires, animam cruce efflares, pro his supplicamus pro quibus ipse tuum largitus es sanguinem, pro his oramus pro quibus corpus hoc immolasti.
sic angeli tunc Pro ramis oleaginis corpus domini ipsum protendentes, rogant Pro genere Human, quasi Speak, Pro his domine Rogamus quos tu adeo dilexisti, ut Pro Their salute mortem obires, animam Cruce efflares, Pro his supplicamus Pro quibus ipse tuum largitus es sanguinem, Pro his oramus Pro quibus corpus hoc immolasti.
Lyke as men bearynge braunches of Olyue trees are wont to moue kinges to compassion, and with that kynd oftre do put them in remembraunce of mercye and pitie:
Like as men bearing branches of Olive trees Are wont to move Kings to compassion, and with that kind oftre do put them in remembrance of mercy and pity:
av-j c-acp n2 vvg n2 pp-f n1 n2 vbr j pc-acp vvi n2 p-acp n1, cc p-acp d j n1 vdb vvi pno32 p-acp n1 pp-f n1 cc n1:
Lorde we pray for thē whom thou hast so loued, that for theyr saluation thou hast suffered death and spent thy lyfe vpon the crosse we make supplication for thē for whome thou haste geuen thy bloud,
Lord we pray for them whom thou hast so loved, that for their salvation thou hast suffered death and spent thy life upon the cross we make supplication for them for whom thou haste given thy blood,
Now considerynge thys felowshyppe with angelles, this humilitie of man, this pacifiynge of God, this efficacie of praier for the sacrifice sake, this knowledgynge of oure vnworthynes, this our only trust in the passion of Christ:
Now considering this felowshyppe with Angels, this humility of man, this pacifiynge of God, this efficacy of prayer for the sacrifice sake, this knowledging of our unworthiness, this our only trust in the passion of christ:
av vvg d n1 p-acp n2, d n1 pp-f n1, d n1 pp-f np1, d n1 pp-f n1 p-acp dt n1 n1, d vvg pp-f po12 n1, d po12 j n1 p-acp dt n1 pp-f np1:
nec dedit solum, sed et nostram mensam fecit illum, omnia faciens ipse pro nobis, & donādo uidelicet & gratiarum actores ipsa donorum suorum ubertate faciendo. &c. That thing that was with him most preciouse of all, hys onelye sonne he hathe geuen for vs,
nec dedit solum, sed et nostram Mensam fecit Ilum, omnia Faciens ipse Pro nobis, & donādo uidelicet & Gratitude actores ipsa Donorum suorum ubertate faciendo. etc. That thing that was with him most precious of all, his only son he hath given for us,
euen when we were his enemies, and not onelye hathe geuen hym for vs, but also hathe made hym our table, doynge hym selfe al thinges for vs, bothe rewarding vs,
even when we were his enemies, and not only hath given him for us, but also hath made him our table, doing him self all things for us, both rewarding us,
av c-crq pns12 vbdr po31 n2, cc xx av-j vhz vvn pno31 p-acp pno12, cc-acp av vhz vvn pno31 po12 n1, vdg pno31 n1 d n2 p-acp pno12, d vvg pno12,
and also with the plentye of his giftes makynge vs geuers of thankes, and because man in many thinges is vnthankefull to God, he in all thynges taketh vppon hym our person,
and also with the plenty of his Gifts making us geuers of thanks, and Because man in many things is unthankful to God, he in all things Takes upon him our person,
cc av p-acp dt n1 pp-f po31 n2 vvg pno12 n2 pp-f n2, cc c-acp n1 p-acp d n2 vbz j p-acp np1, pns31 p-acp d n2 vvz p-acp pno31 po12 n1,
& supplieth that we ought to do, and euen by the very nature of the sacrifice whiche is his bodye, styrreth vs to continuall geuing of thankes for all his benefites,
& supplieth that we ought to do, and even by the very nature of the sacrifice which is his body, stirreth us to continual giving of thanks for all his benefits,
cc vvz cst pns12 vmd pc-acp vdi, cc av p-acp dt j n1 pp-f dt n1 r-crq vbz po31 n1, vvz pno12 p-acp j vvg pp-f n2 p-acp d po31 n2,
By this it euidētly appeareth that nothing doth more exercise our faith in ye knowledge of our selfes & god, nothinge doeth more encrease our charitie & hope in ye mercie of God, then the masse.
By this it evidently appears that nothing does more exercise our faith in you knowledge of our selves & god, nothing doth more increase our charity & hope in you mercy of God, then the mass.
p-acp d pn31 av-j vvz d pix vdz av-dc vvi po12 n1 p-acp pn22 n1 pp-f po12 n2 cc n1, pix vdz av-dc vvi po12 n1 cc n1 p-acp pn22 n1 pp-f np1, cs dt n1.
Where (as Iob was wont to do for his children) ye churche of god our mother, being careful for al her children lest any of thē by negligēce, infirmitie or wylfulnes, haue offended, daily prayeth and maketh sacrifice for thē,
Where (as Job was wont to do for his children) the Church of god our mother, being careful for all her children lest any of them by negligence, infirmity or wylfulnes, have offended, daily Prayeth and makes sacrifice for them,
q-crq (c-acp np1 vbds j pc-acp vdi p-acp po31 n2) dt n1 pp-f n1 po12 n1, vbg j p-acp d po31 n2 cs d pp-f pno32 p-acp n1, n1 cc n1, vhb vvn, av-j vvz cc vvz n1 p-acp pno32,
Nothing more setteth forth the benefite of Christ, because in this sacrifice of the masse, we protest to haue al thinges by Christ, redemption, remission, sanctification and saluation,
Nothing more sets forth the benefit of christ, Because in this sacrifice of the mass, we protest to have all things by christ, redemption, remission, sanctification and salvation,
pix dc vvz av dt n1 pp-f np1, c-acp p-acp d n1 pp-f dt n1, pns12 vvb pc-acp vhi d n2 p-acp np1, n1, n1, n1 cc n1,
and doe aske and begge of God al goodnes by Christ, knowledginge that we haue nothynge to set agaynst the wrathe of God but the passion of Christ, which after this maner, by this solemne representatiō as Christ hath instituted, we daylye renewe, yt it might be cōtinually celebrate by mistery that ones was offered for our ransome, that because the effecte of mās redēption ceaseth not,
and do ask and beg of God all Goodness by christ, knowledging that we have nothing to Set against the wrath of God but the passion of christ, which After this manner, by this solemn representation as christ hath instituted, we daily renew, that it might be continually celebrate by mystery that ones was offered for our ransom, that Because the Effect of men redemption ceases not,
yet we know most certenlye by the olde testament that the paschall lambe was neuer eaten but it was offered before, which we are sure Christ did obserue literallye, tyll the trueth of that figure were established.
yet we know most Certainly by the old Testament that the paschal lamb was never eaten but it was offered before, which we Are sure christ did observe literally, till the truth of that figure were established.
and yet neyther Christes owne wordes, nor any of the foure euangelistes writyng the story of the passion, make anye mention in playne and expresse termes of oblation or offerynge.
and yet neither Christ's own words, nor any of the foure Evangelists writing the story of the passion, make any mention in plain and express terms of oblation or offering.
cc av dx npg1 d n2, ccx d pp-f dt crd n2 vvg dt n1 pp-f dt n1, vvb d n1 p-acp n1 cc vvi n2 pp-f n1 cc n1.
Vnde & memores nos domine &c. wherfore we thy seruauntes & people beynge mindfull of thy sonne Christe our lord, of his blessed passion resurrection & glorious ascention, do offer to thy most excellent maiestie of thy rewardes & giftes, this pure sacrifice, this holy & vndefiled sacrifice, the holy bread of euerlastynge life,
Vnde & Memories nos domine etc. Wherefore we thy Servants & people being mindful of thy son Christ our lord, of his blessed passion resurrection & glorious Ascension, do offer to thy most excellent majesty of thy rewards & Gifts, this pure sacrifice, this holy & undefiled sacrifice, the holy bred of everlasting life,
fw-la cc n2 fw-la fw-la av c-crq pns12 po21 n2 cc n1 vbg j pp-f po21 n1 np1 po12 n1, pp-f po31 j-vvn n1 n1 cc j n1, vdb vvi p-acp po21 av-ds j n1 pp-f po21 n2 cc n2, d j n1, d j cc j n1, dt j n1 pp-f j n1,
There be also other wordes of oblatiō folowing these wordes S. Basyll hath thē, Chrisostome, S. Ambrose, the generall counsell holden at Ephesus, the latest of these was. M.CCC.
There be also other words of oblation following these words S. Basil hath them, Chrysostom, S. Ambrose, the general counsel held At Ephesus, the latest of these was. M.CCC.
pc-acp vbi av j-jn n2 pp-f n1 vvg d n2 n1 av vhz pno32, np1, n1 np1, dt j n1 vvn p-acp np1, dt js pp-f d vbds. crd.
for the lambe was instituted to be offered for a memorie of ye delyueraunce of the Iewes from the swearde of the angel that smote the first be gotten of the Egiptians,
for the lamb was instituted to be offered for a memory of the deliverance of the Iewes from the sword of the angel that smote the First be got of the egyptians,
Euen so thys lambe of God that lyeth vpon the table of our aultar is a sacrifice offered of vs in commemoration of oure deliueraunce from the deuyl by the death of Christe.
Eve so this lamb of God that lies upon the table of our altar is a sacrifice offered of us in commemoration of our deliverance from the Devil by the death of Christ.
In the olde testament the first lambe offered before ther deliuerie, and the lambe whiche was offered euery yeare after in memorye of the same delyuerye, were verye reall lambes in dede of one nature and condicion:
In the old Testament the First lamb offered before their delivery, and the lamb which was offered every year After in memory of the same delyuerye, were very real Lambs in deed of one nature and condition:
p-acp dt j n1 dt ord n1 vvd a-acp po32 n1, cc dt n1 r-crq vbds vvn d n1 a-acp p-acp n1 pp-f dt d n1, vbdr av j n2 p-acp n1 pp-f crd n1 cc n1:
euen so the lambe of god beinge Christ, whiche Christ him self offered in his supper, there institutinge before his death, what we shuld cōtinually do after his death,
even so the lamb of god being christ, which christ him self offered in his supper, there instituting before his death, what we should continually do After his death,
Carne & sanguine utroque inuisibili, spiritu ali, intelligibili, signatur uisibile Domini nostri Iesu Christi corpus & palpabile, plenum gratia omnium uirtutum & diuina maiestate.
Flesh & sanguine utroque inuisibili, spiritu ali, intelligibili, signatur uisibile Domini Our Iesu Christ corpus & palpabile, plenum Gratia omnium uirtutum & Divine maiestate.
np1 cc fw-la fw-la fw-la, fw-la fw-la, fw-la, fw-la fw-la fw-la fw-la np1 fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la cc fw-la fw-la.
Christen menne nowe do celebrate a memorye of Christes sacrifice alreadye paste by the most holy oblation and partitipation of Christes body and bloude.
christian men now do celebrate a memory of Christ's sacrifice already past by the most holy oblation and partitipation of Christ's body and blood.
jp n2 av vdb vvi dt n1 pp-f npg1 n1 av j p-acp dt av-ds j n1 cc n1 pp-f npg1 n1 cc n1.
And in the same chapiter confutynge them that denied the immortalitye of the fleshe, by this reason that oure fleshe was nourished with Christes fleshe to eternall lyfe, concludeth thus, Aut sententiam mutent, aut abstine ant offerendo quae praedicta sunt, Eyther let them chaunge their opinion,
And in the same chapter confuting them that denied the immortality of the Flesh, by this reason that our Flesh was nourished with Christ's Flesh to Eternal life, Concludeth thus, Or sententiam mutent, Or Abstine Ant offerendo Quae praedicta sunt, Either let them change their opinion,
& Basilius which was Bysshop of Caesarea, whose fame is knowen throughoute the worlde ▪ whiche deliuered in wrytynge the mysticall celebration of ye sacrifices, haue declared that the cuppe in our holye ministerye oughte to be of water and wyne mengled.
& Basil which was Bishop of Caesarea, whose fame is known throughout the world ▪ which Delivered in writing the mystical celebration of the Sacrifices, have declared that the cup in our holy Ministry ought to be of water and wine mangled.
Where the priest sayeth, graunt good lord, that this sacrifice whyche I haue offered to thy diuine maiestie, be propitiable or a meane to obteyne mercye, to me,
Where the priest Saith, grant good lord, that this sacrifice which I have offered to thy divine majesty, be propitiable or a mean to obtain mercy, to me,
And surely these be most foolishe of al, for yf it be a sacrifice, it must nedes be a propitiatory sacrifice taking (propitiatory) as it ought to be taken, not cōfoundyng the meanynge of it by sophistrye,
And surely these be most foolish of all, for if it be a sacrifice, it must needs be a propitiatory sacrifice taking (propitiatory) as it ought to be taken, not confounding the meaning of it by sophistry,
cc av-j d vbi av-ds j pp-f d, c-acp cs pn31 vbb dt n1, pn31 vmb av vbi dt j n1 vvg (j) c-acp pn31 vmd pc-acp vbi vvn, xx vvg dt n1 pp-f pn31 p-acp n1,
Thys is their priuate sophistrye, and yet they call other men sophisters, that detecte & open their collusions, that diuyde the sentence, that men might see,
This is their private sophistry, and yet they call other men sophisters, that detect & open their collusions, that divide the sentence, that men might see,
d vbz po32 j n1, cc av pns32 vvb j-jn n2 n2, cst vvb cc vvi po32 n2, cst vvi dt n1, cst n2 vmd vvi,
First for that that worthely deserueth mercy at Gods hand, and so the acte of the prieste in offerynge, is not propitiatorye, of it selfe deseruyng mercy, as Christe doth.
First for that that worthily deserves mercy At God's hand, and so the act of the priest in offering, is not propitiatory, of it self deserving mercy, as Christ does.
ord p-acp d cst av-j vvz n1 p-acp npg1 n1, cc av dt n1 pp-f dt n1 p-acp vvg, vbz xx j, pp-f pn31 n1 vvg n1, c-acp np1 vdz.
And christ taught vs to praye thus, forgyue vs oure trespases, as we forgyue them that trepase agaynste vs. And also promised to gyue vs, that we aske in CHRISTES name,
And Christ taught us to pray thus, forgive us our trespass, as we forgive them that trepase against us And also promised to gyve us, that we ask in CHRIST'S name,
cc np1 vvd pno12 pc-acp vvi av, vvb pno12 po12 n1, c-acp pns12 vvb pno32 d n1 p-acp pno12 cc av vvd pc-acp vvi pno12, cst pns12 vvb p-acp npg1 n1,
For all good workes yt we do, both fastynge, prayer, almose, forgyuyng of my neyg•bour• is done for thys ende, to mitigate Gods angre agaynst our synnes.
For all good works that we doe, both fasting, prayer, almose, forgyuyng of my neyg•bour• is done for this end, to mitigate God's anger against our Sins.
p-acp d j n2 pn31 po12 n1, d vvg, n1, n1, vvg pp-f po11 n1 vbz vdn p-acp d n1, pc-acp vvi npg1 n1 p-acp po12 n2.
Whych I shal proue vnto you by the holy fathers. Origen writeth thus. Si referantur haec ad mysterij magnitudinem, inueni es commemorationem istam habere ingentem repropitiationis effectum.
Which I shall prove unto you by the holy Father's. Origen Writeth thus. Si referantur haec ad mysterij magnitudinem, Inueni es commemorationem istam habere ingentem repropitiationis effectum.
& si respi c•as ad illam commemorationē de qua dicit Dominus hoc facit• in meam commemorationem, inuenies quod ista est commemoratio sola quae propitium faci at Deum.
& si respi c•as ad Illam commemorationē de qua dicit Dominus hoc facit• in meam commemorationem, inuenies quod ista est Commemoration sola Quae propitium faci At God.
Nemo melius praeter martyres meruit ibi requiescere, ubi & hostia Christus est & sacerdos scilicet, ut propitiationē de oblatioue hostiae consequantur.
Nemo Better praeter Martyrs meruit There requiescere, ubi & Hostia Christus est & sacerdos scilicet, ut propitiationē de oblatioue Hostiae consequantur.
No manne hath deserued better then the martyrs too rest (& be buried) there where Christe is bothe the hoste and the prieste, (that is to saye vnder the aultare),
No man hath deserved better then the Martyrs too rest (& be buried) there where Christ is both the host and the priest, (that is to say under the altar),
dx n1 vhz vvn av-jc cs dt n2 av n1 (cc vbi vvn) a-acp c-crq np1 vbz d dt n1 cc dt n1, (cst vbz pc-acp vvi p-acp dt n1),
Sacrificium illud mirabile & coeleste quod tu instituisti & offerri praecepistiin cōmemorationem tuae charitatis mortis scilicet & passionis, pro salute nostra, pro quotidiana fragilitatis nostrae reparatione.
Sacrificium illud Marvelous & Celeste quod tu instituisti & offerri praecepistiin cōmemorationem tuae charitatis mortis scilicet & passionis, Pro salute nostra, Pro Quotidian fragilitatis Nostrae reparation.
fw-la fw-la fw-la cc js vvd fw-la fw-la cc j n1 fw-la fw-la fw-la fw-la fw-la cc fw-la, fw-la vvb fw-la, fw-la fw-la fw-la fw-la n1.
That meruelouse and heauenly sacrifice, whyche thou haste instituted and commaunded to be offered in remēbraunce of thy charitye, that is to saye of thy deathe and passion,
That marvelous and heavenly sacrifice, which thou haste instituted and commanded to be offered in remembrance of thy charity, that is to say of thy death and passion,
cst j cc j n1, r-crq pns21 n1 vvn cc vvd pc-acp vbi vvn p-acp n1 pp-f po21 n1, cst vbz pc-acp vvi pp-f po21 n1 cc n1,
Saynt Hierome wryteth Si laicis imperatur, ut propter orationem abstineant ab uxori bus, quid de Episcopo sentiendum est, qui quotidie pro suis po puli { que } peccatis illibatas deo oblaturus est uictimas.
Saint Jerome writes Si laicis imperatur, ut propter orationem abstineant ab uxori bus, quid de Bishop sentiendum est, qui quotidie Pro suis po puli { que } peccatis illibatas God oblaturus est uictimas.
If it be commaunded to the laye menne, that for prayers cause they shuld absteyne from their wiues, what shuld we thynke of a Bysshoppe that muste offre daylye pure sacrifices for hys owne synnes ▪ & the peoples.
If it be commanded to the say men, that for Prayers cause they should abstain from their wives, what should we think of a Bishop that must offer daily pure Sacrifices for his own Sins ▪ & the peoples.
Thus ye perceaue, that I haue shewed you, and proued that the oblation of the priest in the Masse is a sacrifice propitiatory for the synnes of thē that be alyue, that is to saye, mouyng and prouokyng god to pardonne the synnes of the prieste and of the people.
Thus you perceive, that I have showed you, and proved that the oblation of the priest in the Mass is a sacrifice propitiatory for the Sins of them that be alive, that is to say, moving and provoking god to pardon the Sins of the priest and of the people.
Intelligimus animas peccatorum participare aliqua beneficentia ab exangui immolatione. We vnderstande, that the soules of synners, doo receaue some benefyte of the vnbloudye oblation,
Intelligimus animas peccatorum participare Any Beneficence ab exangui immolatione. We understand, that the Souls of Sinners, do receive Some benefit of the unbloody oblation,
And Saynt Ambrose exhorteth the people to praye for the soule of Ualentiniane the emperour, for whome he dyd offre the sacrifice of christes body. Chrisostom saith ▪
And Saint Ambrose exhorteth the people to pray for the soul of Valentinian the emperor, for whom he did offer the sacrifice of Christ's body. Chrysostom Says ▪
nouerunt illis mul tum hinc emolumē ti fieri. &c. It was not in vayne ordeyned of the Apostles, that in the celebration of the honorable misteries, there shuld memorye be made of them that were departed hence.
nouerunt illis Mul tum hinc emolumen ti fieri. etc. It was not in vain ordained of the Apostles, that in the celebration of the honourable Mysteres, there should memory be made of them that were departed hence.
For they knewe much profite, muche commoditie to come to them therby. And in an other homely he sayeth in this maner in Englishe. A sinner is departed:
For they knew much profit, much commodity to come to them thereby. And in an other homely he Saith in this manner in English. A sinner is departed:
c-acp pns32 vvd d n1, d n1 pc-acp vvi p-acp pno32 av. cc p-acp dt j-jn j pns31 vvz p-acp d n1 p-acp jp. dt n1 vbz vvn:
S. Augustyne sayth in his booke of confessions, that the sacrifice of oure pryce, whyche is Christes owne naturall bodye was offered for his mothers soule after she was dead And he sayeth also.
S. Augustine say in his book of confessions, that the sacrifice of our price, which is Christ's own natural body was offered for his mother's soul After she was dead And he Saith also.
Sed & si nunquam in scripturis ueteribus omnino legeretur, non parua hac consuetudine claret authoritas ubi in praecibus Sacerdotis, quae Domino Deo a• eius altare funduntur, locum su um habet etiam commendatio mortuorum, In the bookes of the Machabees we read, that there was sacrifi•e offered for the deade.
Said & si Never in Scriptures ueteribus Omnino legeretur, non Parua hac Consuetudine claret Authoritas ubi in praecibus Sacerdote, Quae Domino God a• eius altar funduntur, locum sum um habet etiam commendatio Mortuorum, In the books of the Maccabees we read, that there was sacrifi•e offered for the dead.
But althoughe in the old scriptures there were no such thing redde, yet there appeareth no small authoritie in this custome, that amonges ye prayers of the priest, whiche are made to oure Lorde God at hys aultare, the commendation & prayer for the deade hath also hys place.
But although in the old Scriptures there were no such thing red, yet there appears no small Authority in this custom, that among you Prayers of the priest, which Are made to our Lord God At his altar, the commendation & prayer for the dead hath also his place.
p-acp cs p-acp dt j n2 a-acp vbdr dx d n1 j-jn, av a-acp vvz dx j n1 p-acp d n1, cst p-acp pn22 n2 pp-f dt n1, r-crq vbr vvn p-acp po12 n1 np1 p-acp po31 n1, dt n1 cc n1 p-acp dt j vhz av po31 n1.
Marke well that he sayth, it was an olde custome in the Churche for Priestes in their Masse to praye for the deade, in hys tyme whyche is aboue eleuen hundreth and thyrtye yeare agoo.
Mark well that he say, it was an old custom in the Church for Priests in their Mass to pray for the dead, in his time which is above eleuen Hundredth and thyrtye year ago.
vvb av cst pns31 vvz, pn31 vbds dt j n1 p-acp dt n1 p-acp n2 p-acp po32 n1 pc-acp vvi p-acp dt j, p-acp po31 n1 r-crq vbz p-acp crd ord cc crd n1 av.
as be not verye euyll or very good toward thatteynynge of full remission, or of more tolerable damnation ▪ If I should recyte as muche as I could bryng in for this poynt at large:
as be not very evil or very good towards thatteynynge of full remission, or of more tolerable damnation ▪ If I should recite as much as I could bring in for this point At large:
c-acp vbb xx j n-jn cc j j p-acp vvg pp-f j n1, cc pp-f dc j n1 ▪ cs pns11 vmd vvi p-acp d c-acp pns11 vmd vvi p-acp p-acp d n1 p-acp j:
nor do not applye the merytes and effecte of Christes passion, to whome we lyste ▪ we doo but applye our prayer and oure intente of oblation, besechynge almyghtye GOD to applye the effecte of hys sonnes passion, whych is hys grace and remission of synne to them, for whome we praye.
nor do not apply the merits and Effect of Christ's passion, to whom we list ▪ we do but apply our prayer and our intent of oblation, beseeching almighty GOD to apply the Effect of his Sons passion, which is his grace and remission of sin to them, for whom we pray.
and thus wyth these vyle and odiouse woordes they go about to brynge the Masse in hatred wyth the symple people, that canne not tell nor iudge, what it is, sayinge we haue certeyne peculiar Masses for all those thynges in our Masse booke.
and thus with these vile and odious words they go about to bring the Mass in hatred with the simple people, that can not tell nor judge, what it is, saying we have certain peculiar Masses for all those things in our Mass book.
cc av p-acp d j cc j n2 pns32 vvb a-acp pc-acp vvi dt n1 p-acp n1 p-acp dt j n1, cst vmb xx vvi ccx vvi, r-crq pn31 vbz, vvg pns12 vhb j j n2 p-acp d d n2 p-acp po12 n1 n1.
For there be not in oure bookes peculiare Masses for these thynges, but in certeyne Masses there be some peculiar prayers for these and such lyke thinges, and that by good reason.
For there be not in our books peculiar Masses for these things, but in certain Masses there be Some peculiar Prayers for these and such like things, and that by good reason.
p-acp a-acp vbb xx p-acp po12 n2 j n2 p-acp d n2, cc-acp p-acp j n2 pc-acp vbi d j n2 p-acp d cc d av-j n2, cc cst p-acp j n1.
for the pacifyinge of sedition, for peace, and the prosperouse estate of thynges, for the auoydynge ofall euylles that hange ouer vs. For the frutes of the earth and of the sea, and suche other.
for the pacifying of sedition, for peace, and the prosperous estate of things, for the avoiding ofall evils that hang over us For the fruits of the earth and of the sea, and such other.
p-acp dt n-vvg pp-f n1, p-acp n1, cc dt j n1 pp-f n2, p-acp dt vvg j n2-jn cst vvi p-acp pno12 p-acp dt n2 pp-f dt n1 cc pp-f dt n1, cc d n-jn.
Saynte Augustyne in hys booke De ciuitate Dei telleth a storye of a gentlemanne called Hesperius, who hauynge an house and groundes aboute it in the countreye, where hys seruauntes and beastes were muche vexed wyth euyll spyrytes,
Faint Augustine in his book De ciuitate Dei Telleth a story of a gentleman called Hesperus, who having an house and grounds about it in the country, where his Servants and beasts were much vexed with evil sprites,
and praye, that thys calamitye myghte cease. One of them wente, and offered there the sacrifyce of Christes bodye, praynge as muche as he coulde, that the vexation by the euyll spyrytes myghte cease,
and pray, that this calamity might cease. One of them went, and offered there the sacrifice of Christ's body, praying as much as he could, that the vexation by the evil sprites might cease,
cc vvi, cst d n1 vmd vvi. crd pp-f pno32 vvd, cc vvd a-acp dt n1 pp-f npg1 n1, vvg p-acp d c-acp pns31 vmd, cst dt n1 p-acp dt n-jn n2 vmd vvi,
The institution of Christ concernynge this sacrament contayneth three thynges whiche he hym selfe did, & by hys commaundement gaue authoritie to the churche to do the same.
The Institution of christ Concerning this sacrament Containeth three things which he him self did, & by his Commandment gave Authority to the Church to do the same.
dt n1 pp-f np1 vvg d n1 vvz crd n2 r-crq pns31 pno31 n1 vdd, cc p-acp po31 n1 vvd n1 p-acp dt n1 pc-acp vdi dt d.
And for ye other kind, wheras the due matter is wyne mixed with water, they notwithstandyng the institution and example of our sauioure Christ, commaunded no water to be put in, raysynge vp agayne the pernicious rottē and extincted heresies which Fermentarii and Armeni• dyd mayntayne.
And for you other kind, whereas the due matter is wine mixed with water, they notwithstanding the Institution and Exampl of our Saviour christ, commanded no water to be put in, raising up again the pernicious rotten and extincted heresies which Fermenters and Armeni• did maintain.
cc p-acp pn22 j-jn n1, cs dt j-jn n1 vbz n1 vvn p-acp n1, pns32 p-acp dt n1 cc n1 pp-f po12 n1 np1, vvd dx n1 pc-acp vbi vvn p-acp, vvg a-acp av dt j vvn cc j-vvn n2 r-crq np1 cc np1 vdd vvi.
Our newe maysters yt styl crye vpon the institution of Christe, some sayde it was a sacrament or euer the wordes were spoken assoone as it was brought to y• churche for ye vse of the communion, some woulde haue the wordes sayde,
Our new masters that still cry upon the Institution of Christ, Some said it was a sacrament or ever the words were spoken As soon as it was brought to y• Church for you use of the communion, Some would have the words said,
po12 j n2 pn31 av vvi p-acp dt n1 pp-f np1, d vvd pn31 vbds dt n1 cc av dt n2 vbdr vvn av c-acp pn31 vbds vvn p-acp n1 n1 p-acp pn22 vvb pp-f dt n1, d vmd vhi dt n2 vvd,
And thus howsoeuer nowe they pretend a zeale to maintayne the institutiō of Christ, then they vtterly destroyed the institution of Christ eyther deniyng or defraudinge the necessary consecration of the sacrament.
And thus howsoever now they pretend a zeal to maintain the Institution of christ, then they utterly destroyed the Institution of christ either denying or defrauding the necessary consecration of the sacrament.
cc av c-acp av pns32 vvb dt n1 pc-acp vvi dt n1 pp-f np1, cs pns32 av-j vvd dt n1 pp-f np1 av-d vvg cc vvg dt j n1 pp-f dt n1.
The minister ought only to be a priest duelye consecrated and ordereed after the rite of the Catholike church, whose ministration god only doeth assiste.
The minister ought only to be a priest duly consecrated and ordereed After the rite of the Catholic Church, whose ministration god only doth assist.
yea and laye women somtymes, as some said, without anye lawfull vocation or orderynge at al, not regarding what Arnobius writeth Quid tam magnificum quàm sacramenta dei cōficere? et quid tam perniciosum, quàm si is ea conficiat qu• nulum sacerdotij gradum accipit.
yea and say women sometimes, as Some said, without any lawful vocation or ordering At all, not regarding what Arnobius Writeth Quid tam Magnificum quàm Sacraments dei cōficere? et quid tam Pernicious, quàm si is ea conficiat qu• nulum sacerdotij Gradum accipit.
uh cc vvd n2 av, c-acp d vvd, p-acp d j n1 cc vvg p-acp d, xx vvg r-crq np1 vvz fw-la fw-la fw-la fw-la fw-la fw-la fw-la? fw-la fw-la fw-la fw-la, fw-la fw-la vbz fw-la n1 n1 fw-la fw-la fw-la fw-la.
than yf he consecrate them, that hath receyued no degre of priesthode? The intent also to doe that the churche doeth withoute mockynge dissimulation or contrary purpose is required.
than if he consecrate them, that hath received no degree of priesthood? The intent also to do that the Church doth without mocking dissimulation or contrary purpose is required.
cs cs pns31 vvb pno32, cst vhz vvn dx n1 pp-f n1? dt n1 av pc-acp vdi d dt n1 vdz p-acp vvg n1 cc j-jn n1 vbz vvn.
And for this point what intentiō shall we thinke these men had of late that vtterlye dinied to consecrate or receiue Christes bodie and bloud vnder the formes of breade and wyne,
And for this point what intention shall we think these men had of late that utterly dinied to consecrate or receive Christ's body and blood under the forms of bread and wine,
cc p-acp d n1 r-crq n1 vmb pns12 vvi d n2 vhd pp-f av-j cst av-j j-vvn pc-acp vvi cc vvi npg1 n1 cc n1 p-acp dt n2 pp-f n1 cc n1,
but onelye to receyue the creatures of bread and wyne, & therby to be pertakers of Christes body and bloude? For in the boke of their laste communion, these were the wordes of the inuocation.
but only to receive the creatures of bred and wine, & thereby to be partakers of Christ's body and blood? For in the book of their laste communion, these were the words of the invocation.
cc-acp av-j pc-acp vvi dt n2 pp-f n1 cc n1, cc av pc-acp vbi n2 pp-f npg1 n1 cc n1? p-acp p-acp dt n1 pp-f po32 ord n1, d vbdr dt n2 pp-f dt n1.
Good lord graunt vs that we receyuing these thy creatures of bread and wine, according to thy sonnes institution, maye be partakers of hys bodye and bloude ▪
Good lord grant us that we receiving these thy creatures of bred and wine, according to thy Sons Institution, may be partakers of his body and blood ▪
j n1 vvb pno12 d pns12 vvg d po21 n2 pp-f n1 cc n1, vvg p-acp po21 ng1 n1, vmb vbi n2 pp-f po31 n1 cc n1 ▪
Was there euer hearde of anye suche institution? Loke throughout all the scripture and shewe me where euer Christe did institute, that by eatinge of bread & wine, men shoulde be partakers of hys body and bloud.
Was there ever heard of any such Institution? Look throughout all the scripture and show me where ever Christ did institute, that by eating of bred & wine, men should be partakers of his body and blood.
vbds a-acp av vvn pp-f d d n1? vvb p-acp d dt n1 cc vvi pno11 c-crq av np1 vdd vvi, cst p-acp vvg pp-f n1 cc n1, n2 vmd vbi n2 pp-f po31 n1 cc n1.
than it was a playne forged lye bearing mē in hād that Christ instituted that he neuer thought, whereby appeareth yt thei had not this intentiō which is required to ye due cōsecratiō:
than it was a plain forged lie bearing men in hand that christ instituted that he never Thought, whereby appears that they had not this intention which is required to you due consecration:
& also yt they in wordes pretēdinge to haue a zeale to maintain Christes institutiō, ī their dedes shewed thēselfes enemies & aduersaries to ye same ▪ And as thei vsed themselues in consecration:
& also that they in words pretending to have a zeal to maintain Christ's Institution, in their Deeds showed themselves enemies & Adversaries to you same ▪ And as they used themselves in consecration:
cc av pn31 pns32 p-acp n2 vvg pc-acp vhi dt n1 pc-acp vvi npg1 n1, p-acp po32 n2 vvd px32 n2 cc n2 p-acp pn22 d ▪ cc c-acp pns32 vvd px32 p-acp n1:
and at lengthe would haue nothynge to remayne, but a bare communion, what face haue they to crye vpon Christes institution, institution, whiche they haue in so many pointes broken and violated as I haue shewed? and yet yt they wold haue is no part of Christes institu•ion.
and At length would have nothing to remain, but a bore communion, what face have they to cry upon Christ's Institution, Institution, which they have in so many points broken and violated as I have showed? and yet that they would have is no part of Christ's institu•ion.
cc p-acp n1 vmd vhi pix pc-acp vvi, cc-acp dt j n1, r-crq n1 vhb pns32 pc-acp vvi p-acp npg1 n1, n1, r-crq pns32 vhb p-acp av d n2 vvn cc vvn c-acp pns11 vhb vvn? cc av pn31 pns32 vmd vhi vbz dx n1 pp-f npg1 n1.
For the vse of the sacramēt is yt it should be receyued and eaten, & therefore in diuerse counsels it was decreed that whoso euer tooke the sacrament at the priestes hand & dyd not eate it, for the which ende Christe dyd ordayne it, was holden accursed and excommunicate.
For the use of the sacrament is that it should be received and eaten, & Therefore in diverse Counsels it was decreed that whoso ever took the sacrament At the Priests hand & did not eat it, for the which end Christ did ordain it, was held accursed and excommunicate.
p-acp dt n1 pp-f dt n1 vbz pn31 pn31 vmd vbi vvn cc vvn, cc av p-acp j n2 pn31 vbds vvn d r-crq av vvd dt n1 p-acp dt n2 n1 cc vdd xx vvi pn31, p-acp dt r-crq n1 np1 vdd vvi pn31, vbds vvn vvn cc vvi.
But suche thynges as pertayne to the Ceremonye of the eatynge, as, howe manye in one place together, what tyme, place, maner, order and suche lyke, be thynges pertaynynge to the ordinaunce and direction of the churche,
But such things as pertain to the Ceremony of the eating, as, how many in one place together, what time, place, manner, order and such like, be things pertaining to the Ordinance and direction of the Church,
p-acp d n2 p-acp vvi p-acp dt n1 pp-f dt vvg, c-acp, c-crq d p-acp crd n1 av, q-crq n1, n1, n1, n1 cc d av-j, vbb n2 vvg p-acp dt n1 cc n1 pp-f dt n1,
but left to the disposition of ye church, ye churche hath taken an other order in these thinges, wyllynge that all shall communicate that be worthy and disposed.
but left to the disposition of the Church, you Church hath taken an other order in these things, willing that all shall communicate that be worthy and disposed.
cc-acp vvd p-acp dt n1 pp-f dt n1, pn22 n1 vhz vvn dt j-jn n1 p-acp d n2, j cst d vmb vvi cst vbb j cc vvn.
So that the numbre whether ther be manye or fewe, or but one in one place that receyue, maketh not the ministration of the prieste for that thynge vnlawefull.
So that the numbered whither there be many or few, or but one in one place that receive, makes not the ministration of the priest for that thing unlawful.
av cst dt j-vvn c-crq pc-acp vbb d cc d, cc p-acp crd p-acp crd n1 cst vvb, vv2 xx dt n1 pp-f dt n1 p-acp d n1 j.
By this we may conceyue that the receyuynge of the sacrament is Christes institution, but the maner, numbre and other rites of the receyuynge be not determined by Christes institution,
By this we may conceive that the receiving of the sacrament is Christ's Institution, but the manner, numbered and other Rites of the receiving be not determined by Christ's Institution,
p-acp d pns12 vmb vvi d dt n-vvg pp-f dt n1 vbz npg1 n1, cc-acp dt n1, j-vvn cc j-jn n2 pp-f dt n-vvg vbb xx vvn p-acp npg1 n1,
and to teache his disciples what they shoulde doe continuallye afterwarde in commemoration of hys death, must nedes haue ministred it to mo then hym selfe,
and to teach his Disciples what they should do continually afterward in commemoration of his death, must needs have ministered it to more then him self,
cc pc-acp vvi po31 n2 r-crq pns32 vmd vdi av-j av p-acp n1 pp-f po31 n1, vmb av vhi vvn pn31 p-acp dc cs pno31 n1,
and is there any religion that a laye man maye doe it, but not a priest? Turtuliane declareth the difficultie for a christen wyfe to obserue her religion withoute offence that hathe an infidele to her husbande, amonge other thynges sayeth thus.
and is there any Religion that a say man may do it, but not a priest? Turtulian Declareth the difficulty for a christian wife to observe her Religion without offence that hath an infidel to her husband, among other things Saith thus.
Wyll not thy husband know, what thou doest eate secretlye before all other meates? And yf he doe knowe, he beleueth it is bread and not him whome it is called.
Will not thy husband know, what thou dost eat secretly before all other Meats? And if he do know, he Believeth it is bred and not him whom it is called.
vmb xx po21 n1 vvi, r-crq pns21 vd2 vvi av-jn p-acp d j-jn n2? cc cs pns31 vdb vvi, pns31 vvz pn31 vbz n1 cc xx pno31 r-crq pn31 vbz vvn.
Of thys place we gather the maner of the churche in that time, shortly after Christ, that the people receauing the Sacrament at the priestes hande in the Churche, did carye it home with them,
Of this place we gather the manner of the Church in that time, shortly After christ, that the people receiving the Sacrament At the Priests hand in the Church, did carry it home with them,
so we learne also, that men & women were wont to receaue it alone without any other cōpanye assembled with thē, which is sufficient for oure purpose at thys tyme.
so we Learn also, that men & women were wont to receive it alone without any other company assembled with them, which is sufficient for our purpose At this time.
av pns12 vvb av, cst n2 cc n2 vbdr j pc-acp vvi pn31 av-j p-acp d j-jn n1 vvn p-acp pno32, r-crq vbz j p-acp po12 n1 p-acp d n1.
ne auderet attingere, When a certeyne woman wente aboute to open hyr cheste, wherein was the holye one of GOD with vnworthye handes, she was affrayd for the fyre that rose from thence, that she durst not touche it.
ne auderet attingere, When a certain woman went about to open her chest, wherein was the holy one of GOD with unworthy hands, she was afraid for the fire that rose from thence, that she durst not touch it.
And Eusebius in his storye telleth, that the maner was to send the sacrament to Bisshops straungers, y• chaunced to come thyther for this ende, to know whether they were Catholike & of their fayth or no, whiche they knewe,
And Eusebius in his story Telleth, that the manner was to send the sacrament to Bishops Strangers, y• chanced to come thither for this end, to know whither they were Catholic & of their faith or no, which they knew,
cc np1 p-acp po31 n1 vvz, cst dt n1 vbds pc-acp vvi dt n1 p-acp ng1 n2, n1 vvd pc-acp vvi av p-acp d n1, pc-acp vvi cs pns32 vbdr jp cc pp-f po32 n1 cc uh-dx, r-crq pns32 vvd,
and althoughe there were no scrypture, yet in thys matter whiche is but a ceremony, concernyng the numbre of the receauers, the custome and vse of Christes churche, is a sufficient rule for a Christen man to staye him selfe by.
and although there were no scripture, yet in this matter which is but a ceremony, Concerning the numbered of the Receivers, the custom and use of Christ's Church, is a sufficient Rule for a christian man to stay him self by.
chapiter of the Actes of the Apostles, where S. Paule comfortynge all the companye, that were with him in ye shippe, who then were in extreme daūger of drownynge, promisynge them all their lifes,
chapter of the Acts of the Apostles, where S. Paul comforting all the company, that were with him in you ship, who then were in extreme danger of drowning, promising them all their life's,
and exhortynge them to take meate, that had fasted fourtenne dayes before receaued the sacrament before them all alone, as I take it. The wordes be these.
and exhorting them to take meat, that had fasted fourtenne days before received the sacrament before them all alone, as I take it. The words be these.
cc vvg pno32 pc-acp vvi n1, cst vhd vvd j n2 a-acp vvd dt n1 p-acp pno32 d av-j, c-acp pns11 vvb pn31. dt n2 vbb d.
Here is no mention that he gaue it to any other, and yf it had bene a thinge necessarye of the institution of Christe, belike he wold haue expressed it.
Here is no mention that he gave it to any other, and if it had be a thing necessary of the Institution of Christ, belike he would have expressed it.
av vbz dx n1 cst pns31 vvd pn31 p-acp d n-jn, cc cs pn31 vhd vbn dt n1 j pp-f dt n1 pp-f np1, av pns31 vmd vhi vvn pn31.
But I can saye more for thys place, for the scripture calleth, that saynte Paule eate, (NONLATINALPHABET) which is a worde, wherby the Sacrament is cōmonly expressed,
But I can say more for this place, for the scripture calls, that faint Paul eat, () which is a word, whereby the Sacrament is commonly expressed,
and that all the other dyd eate (NONLATINALPHABET) whyche signifieth commen meates, & the scripture sayeth (omnes) al ye other toke their meat, amōges whom there were many infideles,
and that all the other did eat () which signifies come Meats, & the scripture Saith (omnes) all the other took their meat, among whom there were many infideles,
cc cst d dt n-jn vdd vvi () r-crq vvz j n2, cc dt n1 vvz (fw-la) d dt n-jn vvd po32 n1, p-acp ro-crq a-acp vbdr d fw-la,
Some brynge in a place of Chrysostome, where he sayeth, frustra sacrificium quotidianum, frustra stamus ad altare, nullus qui communicet, Our daylye sacrifice is in vayne, we stande at the aultare in vayne no manne cometh to communicate.
some bring in a place of Chrysostom, where he Saith, frustra Sacrificium quotidian, frustra stamus ad altar, nullus qui communicet, Our daily sacrifice is in vain, we stand At the altar in vain no man comes to communicate.
O Lorde howe they abuse this place of Chrysostome, that he sayeth to rebuke the negligence of the people that cometh not, they alledge it to find fault at the diligence of the priest that cometh.
Oh Lord how they abuse this place of Chrysostom, that he Saith to rebuke the negligence of the people that comes not, they allege it to find fault At the diligence of the priest that comes.
and to praye for the people, shoulde synne deadly, yf he dydde ioyne him selfe more & more to Christ by receauyng daylye the spiritual foode of hys body & bloud,
and to pray for the people, should sin deadly, if he did join him self more & more to christ by receiving daily the spiritual food of his body & blood,
and one or two were commed vp to the aultare, & kneled downe to cōmunicate wt the priest after the priest had receaued, they both departed & went away, not receauing either of contēpt,
and one or two were communed up to the altar, & kneed down to communicate with the priest After the priest had received, they both departed & went away, not receiving either of contempt,
cc crd cc crd vbdr vvn a-acp p-acp dt n1, cc vvn a-acp pc-acp vvi p-acp dt n1 p-acp dt n1 vhd vvn, pns32 d vvd cc vvd av, xx vvg d pp-f n1,
is God so vnmercifull as to condemne the priest for the casualty of an other man whyche lyeth not in his power to auoyd? Our saluation were a verye tykle thyng,
is God so unmerciful as to condemn the priest for the casualty of an other man which lies not in his power to avoid? Our salvation were a very tykle thing,
yf one man should cōmitte deadly synne agaynste his wyll intendinge to serue God, & so be condempned for the chaunce of an other man which he could not stoppe or amend,
if one man should commit deadly sin against his will intending to serve God, & so be condemned for the chance of an other man which he could not stop or amend,
cs crd n1 vmd vvi j n1 p-acp po31 n1 vvg pc-acp vvi np1, cc av vbi vvn p-acp dt n1 pp-f dt j-jn n1 r-crq pns31 vmd xx vvi cc vvi,
And yet it serueth vs to declare, that Chrysostome intended nothing elles, but to reproue the negligence of them, that stode in the place of the worthy receauers,
And yet it serveth us to declare, that Chrysostom intended nothing Else, but to reprove the negligence of them, that stood in the place of the worthy Receivers,
We must considre in the greke churche, howe there was certeyne degrees of the placyng of the people, the prieste stode at ye aultare ▪ the clerkes wythin the chauncell, the worthye receauers, in a distincte place besyde the priestes, the penitentes in a lower place, the Catechumeni whyche were menne, learnynge our fayth,
We must Consider in the greke Church, how there was certain Degrees of the placing of the people, the priest stood At you altar ▪ the Clerks within the chancel, the worthy Receivers, in a distinct place beside the Priests, the Penitents in a lower place, the Catechumen which were men, learning our faith,
Nowe the lacke that menne do not vnderstande the distinction of these seuerall places, maketh them too take Chrysostome wronge ▪ For in dede he that is in the hygher place of the communicantes,
Now the lack that men do not understand the distinction of these several places, makes them too take Chrysostom wrong ▪ For in deed he that is in the higher place of the communicantes,
av dt n1 cst n2 vdb xx vvi dt n1 pp-f d j n2, vvz pno32 av vvi np1 vvi ▪ c-acp p-acp n1 pns31 cst vbz p-acp dt jc n1 pp-f dt fw-la,
and beynge there thynketh hym selfe for hys vncleane lyfe not worthye to communicate, and so deceaueth the expectation of the prieste that prepareth for hym:
and being there Thinketh him self for his unclean life not worthy to communicate, and so deceiveth the expectation of the priest that Prepareth for him:
cc vbg a-acp vvz pno31 n1 p-acp po31 j n1 xx j pc-acp vvi, cc av vvz dt n1 pp-f dt n1 cst vvz p-acp pno31:
And it was a decree of ye whole catholike church, yt certeyn men which were not suffered to cōmunicate in the sacramēt, shuld during their penaūce cōmunicate only in prayer.
And it was a Decree of you Whole catholic Church, that certain men which were not suffered to communicate in the sacrament, should during their penance communicate only in prayer.
Concerninge them that had cōmitted ydolatrye & were in penaunce not yet reconciled, and nowe be departinge out of their bodies, let the olde canon be obserued, that he that is departing, be not defrauded of the necessarye vitayle of lyfe,
Concerning them that had committed idolatry & were in penance not yet reconciled, and now be departing out of their bodies, let the old canon be observed, that he that is departing, be not defrauded of the necessary vitayle of life,
vvg pno32 cst vhd vvn n1 cc vbdr p-acp n1 xx av vvn, cc av vbi vvg av pp-f po32 n2, vvb dt j n1 vbi vvn, cst pns31 cst vbz vvg, vbi xx vvd pp-f dt j n1 pp-f n1,
We may see by this, that the meaninge of Chrysostome is, as I haue declared. Other make an argument of the worde Communio that the sacramente is called a communion, because manye receaued it.
We may see by this, that the meaning of Chrysostom is, as I have declared. Other make an argument of the word Communion that the sacrament is called a communion, Because many received it.
So dothe Chrysostome expounde it, wrytynge vpon the 10. chapiter to the Corinthians And also Dionisius Areopagita sayth, Vnde merito sacerdotalis sacrosancta prudentia ex rerum effectu proprium illi uerum { que } (communicationis) cognomen inuenit.
So doth Chrysostom expound it, writing upon the 10. chapter to the Corinthians And also Dionysius Areopagite say, Vnde merito sacerdotalis sacrosancta Prudence ex rerum effectu proprium illi uerum { que } (communicationis) cognomen inuenit.
for the effect of it, because it gathereth our lifes yt be diuided a sunder manye wayes, into yt one state, wherby we are ioyned to god & among our selues in one body, and so forth.
for the Effect of it, Because it gathereth our life's that be divided a sunder many ways, into that one state, whereby we Are joined to god & among our selves in one body, and so forth.
p-acp dt n1 pp-f pn31, c-acp pn31 vvz po12 n2 pn31 vbi vvn dt vvi d n2, p-acp pn31 crd n1, c-crq pns12 vbr vvn p-acp n1 cc p-acp po12 n2 p-acp crd n1, cc av av.
If the pryest receyue one parte of the sacrament in the church, & afterward cary the rest two or thre miles to a sick man, doth he not cōmunicate with another? and yet that other is not together wt hym in one place, standyng at hys elbow.
If the priest receive one part of the sacrament in the Church, & afterwards carry the rest two or Three miles to a sick man, does he not communicate with Another? and yet that other is not together with him in one place, standing At his elbow.
cs dt n1 vvi crd n1 pp-f dt n1 p-acp dt n1, cc av vvi dt n1 crd cc crd n2 p-acp dt j n1, vdz pns31 xx vvi p-acp j-jn? cc av d j-jn vbz xx av p-acp pno31 p-acp crd n1, vvg p-acp po31 n1.
but I meane yt Luther had a vision of the deuyl and saw hym wyth hys corporall eye beynge wakyng, of whom he learned al that he hath pestilently spoken agaynst the holy masse.
but I mean that Luther had a vision of the Devil and saw him with his corporal eye being waking, of whom he learned all that he hath pestilently spoken against the holy mass.
& haue receyued vnction & cōsecration of a bishoppe, & haue done al these thinges by commaundement & obedience of mine elders ▪ Why shuld not I cōsecrate,
& have received unction & consecration of a bishop, & have done all these things by Commandment & Obedience of mine Elders ▪ Why should not I consecrate,
cc vhb vvn n1 cc n1 pp-f dt n1, cc vhb vdn d d n2 p-acp n1 cc n1 pp-f po11 n2-jn ▪ uh-crq vmd xx pns11 vvi,
What yf they orderynge and consecratynge wer false, as the priestes of the Turkes and Samaritans were false and their seruyce of god false and wycked? First (sayd he) thou knowest thou haddest than no knowledge of Christ,
What if they ordering and consecrating were false, as the Priests of the Turkes and Samaritans were false and their service of god false and wicked? First (said he) thou Knowest thou Hadst than no knowledge of christ,
q-crq cs pns32 vvg cc vvg vbdr j, c-acp dt n2 pp-f dt np2 cc njp2 vbdr j cc po32 n1 pp-f n1 j cc j? ord (vvd pns31) pns21 vv2 pns21 vhd2 av dx n1 pp-f np1,
and were annoyncted, thought so and no other wise of Christe ▪ Therefore ye fled from Christe as a cruell iudge to blessed Mary and ye sainctes, they wer mediators betwene you & Christ.
and were annoyncted, Thought so and no other wise of Christ ▪ Therefore you fled from Christ as a cruel judge to blessed Marry and you Saints, they were mediators between you & christ.
cc vbdr vvn, vvd av cc dx j-jn n1 pp-f np1 ▪ av pn22 vvd p-acp np1 p-acp dt j n1 p-acp j-vvn vvi cc pn22 n2, pns32 vbdr n2 p-acp pn22 cc np1.
But by this boke, Luthers owne confession set forthe in prynt by him selfe to ye world, ye maye knowe that the deuyll was the first yt euer barked agaynste ye sacrifice of the churche, whiche is the masse, knowing that his kyngdome of sinne and iniquitie coulde not stand,
But by this book, Luthers own Confessi Set forth in print by him self to you world, you may know that the Devil was the First that ever barked against you sacrifice of the Church, which is the mass, knowing that his Kingdom of sin and iniquity could not stand,
cc-acp p-acp d n1, np1 d n1 vvd av p-acp n1 p-acp pno31 n1 p-acp pn22 n1, pn22 vmb vvi d dt n1 vbds dt ord pn31 av vvd p-acp pn22 n1 pp-f dt n1, r-crq vbz dt n1, vvg cst po31 n1 pp-f n1 cc n1 vmd xx vvi,
But what colour had Luther to publishe this, shall we thynke he was so madde as to father that vpō the deuyll, that he woulde haue persauded for trueth to the worlde? I shall tell you shortlye hys fonde deuyse in thys poynte,
But what colour had Luther to publish this, shall we think he was so mad as to father that upon the Devil, that he would have persauded for truth to the world? I shall tell you shortly his fond devise in this point,
when suche annoyncted priestes dyd consecrate, and that they honored onely bread & wine, with many other damnable lyes and heresyes, whiche whoso shall read the boke, maye fynde in great plentie,
when such annoyncted Priests did consecrate, and that they honoured only bred & wine, with many other damnable lies and heresies, which whoso shall read the book, may find in great plenty,
c-crq d j-vvn n2 vdd vvi, cc cst pns32 vvd av-j n1 cc n1, p-acp d j-jn j n2 cc n2, r-crq r-crq vmb vvi dt n1, vmb vvi p-acp j n1,
for the whiche Christe Gods sonne hath shed his preciouse bloud which saluation canne not be attayned wtoute knowledge & confession of gods truth reueled to his holy church,
for the which Christ God's son hath shed his precious blood which salvation can not be attained without knowledge & Confessi of God's truth revealed to his holy Church,
as procedinge frō the pyller of trueth & the spirite of god, by whō we be taught and assured in goddes owne word, that in ye blessed sacrament of the aulter ▪ by the power of the holy gost working with gods word, is verely & really present the bodye and bloud of our sauiour Christe, vnder the formes of bread & wyne, whiche is by Christes owne commaundement & example offered to almightye god in sacrifice, in commemoration of Christes passion and death, wherby the membres of the churche in whose fayth it is offered, bothe they that be alyue,
as proceeding from the pyller of truth & the Spirit of god, by whom we be taught and assured in God's own word, that in you blessed sacrament of the alter ▪ by the power of the holy ghost working with God's word, is verily & really present the body and blood of our Saviour Christ, under the forms of bred & wine, which is by Christ's own Commandment & Exampl offered to almighty god in sacrifice, in commemoration of Christ's passion and death, whereby the members of the Church in whose faith it is offered, both they that be alive,
Our moste merciful father graunt vs to persist stedfast & constant in the true catholike faythe and confession of this most blessed Sacrament and sacrifice,
Our most merciful father grant us to persist steadfast & constant in the true catholic faith and Confessi of this most blessed Sacrament and sacrifice,
po12 av-ds j n1 vvb pno12 pc-acp vvi j cc j p-acp dt j jp n1 cc n1 pp-f d av-ds j-vvn n1 cc n1,
and with pure deuotion as he hathe ordayned to vse & frequent this holye misterye of vnitie & reconsiliation, that we maye therby remayne in him and he in vs for euermore.
and with pure devotion as he hath ordained to use & frequent this holy mystery of unity & reconciliation, that we may thereby remain in him and he in us for evermore.
cc p-acp j n1 c-acp pns31 vhz vvn pc-acp vvi cc vvi d j n1 pp-f n1 cc n1, cst pns12 vmb av vvi p-acp pno31 cc pns31 p-acp pno12 p-acp av.
