A sermon preached the 30. of Ianuary last at Bletsoe, before the Lord Saint-Iohn and others concerning the doctrine of the sacrament of Christes body and blood, vvherein the truth is confirmed and the errors thereof confuted, by Edward Bulkley doctor of diuinitie.
A Sermon preached by Edward Bulkley Doctor of Diuinitie at Bletsoe the 30. day of Ianuarie 1585. vpon the doctrine of the Sacrament of the body and blood of Iesus Christ. Matth. 26.26.
A Sermon preached by Edward Bulkley Doctor of Divinity At Bletsoe the 30. day of Ianuarie 1585. upon the Doctrine of the Sacrament of the body and blood of Iesus christ. Matthew 26.26.
WHen the time did nowe drawe neare, that our Sauiour Christ was to offer that sweete smelling sacrifice and oblation of himselfe vpon the Altar of the crosse for our redemption & reconciliation:
WHen the time did now draw near, that our Saviour christ was to offer that sweet smelling sacrifice and oblation of himself upon the Altar of the cross for our redemption & reconciliation:
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it seemed good to his heauenly wisedome to ordaine this Sacrament to be a perpetuall memoriall, remembrance and pledge vnto vs of his death and passion vntill his comming againe.
it seemed good to his heavenly Wisdom to ordain this Sacrament to be a perpetual memorial, remembrance and pledge unto us of his death and passion until his coming again.
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That as he had ordayned baptisme to succéed in the roome of Circumcision, so he would haue this Sacrament to succeed in the place of the Pascall Lambe:
That as he had ordained Baptism to succeed in the room of Circumcision, so he would have this Sacrament to succeed in the place of the Pascal Lamb:
but to take away the superstition of some, who think that if they (being in neuer such infirmitie and weaknes) do tast neuer so little, they be thereby vnméete and vnworthy to receiue this holy mysterie, and thereupon abstaine from it.
but to take away the Superstition of Some, who think that if they (being in never such infirmity and weakness) do taste never so little, they be thereby unmeet and unworthy to receive this holy mystery, and thereupon abstain from it.
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but those things that come out of vs, euen out of our hearts, as euill thoughts, murders, adulteries, formeations, theftes, false testimonies, slaunders are the things that defile vs,
but those things that come out of us, even out of our hearts, as evil thoughts, murders, adulteries, formeations, thefts, false testimonies, slanders Are the things that defile us,
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These thinges make vs vnméete gestes for such a celestiall banket, and vnworthy receiuers of this blessed Sacrament of Christs body and blood. Well saith Chrisostome:
These things make us unmeet gests for such a celestial banquet, and unworthy Receivers of this blessed Sacrament of Christ body and blood. Well Says Chrysostom:
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The efficient cause is Iesus Christ the sonne of God, who is the lambe of God that taketh away the sins of the worlde, who hath made peace betweene God and vs by the blood of his Crosse, & hath reconciled vs in the bodie of his flesh through death, who hath redéemed vs from our vaine conuersation receiued by the traditions of our fathers,
The efficient cause is Iesus christ the son of God, who is the lamb of God that Takes away the Sins of the world, who hath made peace between God and us by the blood of his Cross, & hath reconciled us in the body of his Flesh through death, who hath redeemed us from our vain Conversation received by the traditions of our Father's,
neither with gold nor siluer, but with his owne precious blood, who hath loued vs, hath washed away our sinnes in his blood, & made vs kings and priests vnto his father,
neither with gold nor silver, but with his own precious blood, who hath loved us, hath washed away our Sins in his blood, & made us Kings and Priests unto his father,
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then also this sacrament, which he hath deliuered vnto vs, and instituted for vs, to confirme our faith in him, ought to be deare and precious vnto vs. Therefore we should be very carefull, that neither negligently we absent our selues from it,
then also this sacrament, which he hath Delivered unto us, and instituted for us, to confirm our faith in him, ought to be deer and precious unto us Therefore we should be very careful, that neither negligently we absent our selves from it,
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How much more account ought we to make of this sacrament, how small soeuer it séeme to the outward eye of flesh & blood, séeing that our deare redéemer Iesus Christ,
How much more account ought we to make of this sacrament, how small soever it seem to the outward eye of Flesh & blood, seeing that our deer redeemer Iesus christ,
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But hereof I shall haue occasion hereafter further for to speake, when I shal intreat of our dew preparation in comming to receiue this holy Sacrament.
But hereof I shall have occasion hereafter further for to speak, when I shall entreat of our due preparation in coming to receive this holy Sacrament.
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and be holy signes of Christs blessed body offred, and of his pretious bloodshed for vs. And here that we may the better know the true nature and vse of sacraments, we are to vnderstand that God in offering to vs our saluation purchased by Iesus Christ, vseth two things, ye one is his words:
and be holy Signs of Christ blessed body offered, and of his precious bloodshed for us And Here that we may the better know the true nature and use of Sacraments, we Are to understand that God in offering to us our salvation purchased by Iesus christ, uses two things, you one is his words:
the other is externall signes which wée call sacraments, & be added to the word, for seales to seale & to confirme vnto our consciences the promises of the word,
the other is external Signs which we call Sacraments, & be added to the word, for Seals to seal & to confirm unto our Consciences the promises of the word,
for we are to marke this, that both the promises of the word, and also the sacraments lead vs to one selfe same thing, that is to Iesus Christ, in him only to séeke our saluation.
for we Are to mark this, that both the promises of the word, and also the Sacraments led us to one self same thing, that is to Iesus christ, in him only to seek our salvation.
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for as the word doth this as appeareth by those places before alledged out of Iohn, 1.29. Col. 1.20. 1. Pet. 1.18. Apocal. 1.5. and infinite such other:
for as the word does this as appears by those places before alleged out of John, 1.29. Col. 1.20. 1. Pet. 1.18. Apocalypse 1.5. and infinite such other:
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but also the more to confirme it vnto vs, did set his bow in the clouds, that as often as we behold the same, we should be assured of the performance of gods promise,
but also the more to confirm it unto us, did Set his bow in the Clouds, that as often as we behold the same, we should be assured of the performance of God's promise,
When it pleased God to accept Abraham and his séede to mercy, he did not onely signifie the same to Abraham by making his couenant with him, that he would be his God,
When it pleased God to accept Abraham and his seed to mercy, he did not only signify the same to Abraham by making his Covenant with him, that he would be his God,
but also he gaue vnto him the sacramēt of Circumcision, to be a seale of this his couenant, to assure them that by that blessed séed Iesus Christ, he would circumcise the foreskinne of their hearts,
but also he gave unto him the sacrament of Circumcision, to be a seal of this his Covenant, to assure them that by that blessed seed Iesus christ, he would circumcise the foreskin of their hearts,
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And when God as it were renewed this couenāt to the Israelites when he brought them out of Egypt, he did not onely giue his Law vnto them, wherein his couenant was conteyned:
And when God as it were renewed this Covenant to the Israelites when he brought them out of Egypt, he did not only give his Law unto them, wherein his Covenant was contained:
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but also ordeyned the passeouer, and many other sacrifices to confirme the same vnto them, in being holy figures and signes of Iesus Christ to come, vpon whom the couenant was grounded.
but also ordained the passover, and many other Sacrifices to confirm the same unto them, in being holy figures and Signs of Iesus christ to come, upon whom the Covenant was grounded.
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but called new, because it is renewed vnto vs in Iesus Christ reueiled, & adorned with greater graces of Gods spirit) Christ hath ordeined sacramēts in number (as S. Augustine affirmeth) fewest, in obseruation easiest, in signification most excellent, that is, Baptisme & his holy Supper.
but called new, Because it is renewed unto us in Iesus christ revealed, & adorned with greater graces of God's Spirit) christ hath ordained Sacraments in number (as S. Augustine Affirmeth) fewest, in observation Easiest, in signification most excellent, that is, Baptism & his holy Supper.
This cup is the new testament in my blood, that is to say a sacrament and seale of the new testament and couenant of God confirmed vnto vs in his blood.
This cup is the new Testament in my blood, that is to say a sacrament and seal of the new Testament and Covenant of God confirmed unto us in his blood.
If it be by words committed to writing for continuance, we vse to those writings wherein be contained graunts & couenants to put seales, which serue for the further ratifying & confirming of them.
If it be by words committed to writing for Continuance, we use to those writings wherein be contained grants & Covenants to put Seals, which serve for the further ratifying & confirming of them.
but also they haue a crowne set vpon their head and a septer put in their hand, which be outward signes and tokens of that dignitie & dominion which they receiue.
but also they have a crown Set upon their head and a scepter put in their hand, which be outward Signs and tokens of that dignity & dominion which they receive.
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& as it were humbling himself to our capacity, doth vse the like meanes in offring to vs our saluation in Iesus Christ, that we vse in these earthly matters and affaires, that is to wit, his word wherin be contained his swéet promises of mercy, that he will be our God,
& as it were humbling himself to our capacity, does use the like means in offering to us our salvation in Iesus christ, that we use in these earthly matters and affairs, that is to wit, his word wherein be contained his sweet promises of mercy, that he will be our God,
& sacramēts which being outward signes & elements he doth annex vnto his word, to seale those promises & the more effectuallie to confirme them vnto our consciences.
& Sacraments which being outward Signs & elements he does annex unto his word, to seal those promises & the more effectually to confirm them unto our Consciences.
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Hereby as I said we may learn the true nature and vse of Sacraments, which is to seale & confirme gods promises vnto vs, thereby to strengthen our faith in them,
Hereby as I said we may Learn the true nature and use of Sacraments, which is to seal & confirm God's promises unto us, thereby to strengthen our faith in them,
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And when he had blessed &c. The papists by blessing vnderstand consecrating, and by cōsecration they meane a conuerting by the speaking of certeine wordes, of one thing into another.
And when he had blessed etc. The Papists by blessing understand consecrating, and by consecration they mean a converting by the speaking of certain words, of one thing into Another.
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and calling vpon God by prayer, we do take the bread & wine from a common vse, to be a sacrament of Christs bodie and blood giuen for vs, to be a seale of Gods promises,
and calling upon God by prayer, we do take the bred & wine from a Common use, to be a sacrament of Christ body and blood given for us, to be a seal of God's promises,
as for their secreat whispering of certain words to turne one thing into another, we will none of it, we are content they vse it, which is more méete for wicked coniurers, then godly Christians:
as for their secret whispering of certain words to turn one thing into Another, we will none of it, we Are content they use it, which is more meet for wicked conjurers, then godly Christians:
how shall he that occupieth the roome of the vnlearned, say Amen at thy giuing of thanks, séeing he knoweth not what thou saiest? heere it is most plaine, that which S. Paul in the former part calleth blessing, in the latter he calleth thansgiuing.
how shall he that occupieth the room of the unlearned, say Amen At thy giving of thanks, seeing he Knoweth not what thou Sayest? Here it is most plain, that which S. Paul in the former part calls blessing, in the latter he calls thanksgiving.
And as our Sauiour did neuer tast any of Gods creatures, but always (as the Gospel sheweth) he gaue thanks to God his father, to teach vs that we should walke in his steps,
And as our Saviour did never taste any of God's creatures, but always (as the Gospel shows) he gave thanks to God his father, to teach us that we should walk in his steps,
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& giueth thāks to his father, for his great & infinite mercy to mankind, & for that great & wonderful work of our redemption which he was then ready to accomplish.
& gives thanks to his father, for his great & infinite mercy to mankind, & for that great & wondered work of our redemption which he was then ready to accomplish.
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& on the other side gods great and infinite mercy, who spared not his owne deare sonne but gaue him for vs to redéeme vs and reconcile vs to his mercy,
& on the other side God's great and infinite mercy, who spared not his own deer son but gave him for us to Redeem us and reconcile us to his mercy,
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The which I beséech you as at all times, so specially when yée come to this holy mistery diligētly for to do, The old Persians condemned no sin more greatly,
The which I beseech you as At all times, so specially when the come to this holy mystery diligently for to do, The old Persians condemned no since more greatly,
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If therefore we be not sincerely thākful to God for his great mercies powred vpō vs by Iesus Christ, we shal not escape his fearefull and terrible plagues. It followeth.
If Therefore we be not sincerely thankful to God for his great Mercies poured upon us by Iesus christ, we shall not escape his fearful and terrible plagues. It follows.
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The receiuing also of the bread and wine into our bodies doth signifie & shew vnto vs our inward receiuing of Iesus Christ into our hearts by faith, by the which he dwelleth in vs as the Apostle saith,
The receiving also of the bred and wine into our bodies does signify & show unto us our inward receiving of Iesus christ into our hearts by faith, by the which he dwells in us as the Apostle Says,
Moreouer Christ did breake the bread, not to eat it all himselfe as masse priests do, nor to offer one part for the soules in heauen an other for them that be aliue,
Moreover christ did break the bred, not to eat it all himself as mass Priests do, nor to offer one part for the Souls in heaven an other for them that be alive,
the promise in these, This is my bodie, wherefore if we looke to be partakers of the promise, we must yeeld obedience to the commandemēt, ye which if we refuse to doe, we cannot looke to be partakers of ye promise.
the promise in these, This is my body, Wherefore if we look to be partakers of the promise, we must yield Obedience to the Commandment, you which if we refuse to do, we cannot look to be partakers of the promise.
if we obey the commaundement, and call vpon God in the time of our trouble, we may be assured of the performance of the promise that God will deliuer vs,
if we obey the Commandment, and call upon God in the time of our trouble, we may be assured of the performance of the promise that God will deliver us,
but whereas not onely the Israelits, but also their cattel did drink of the same water, was it a sacrament to the cattel? No. If one should take the water wherein a child hath bene baptised,
but whereas not only the Israelites, but also their cattle did drink of the same water, was it a sacrament to the cattle? No. If one should take the water wherein a child hath be baptised,
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and apply it to some common prophane vse, is it then a sacramēt? No. It is not a sacrament further then it is ioyned to Christs in•titution and one baptised in it.
and apply it to Some Common profane use, is it then a sacrament? No. It is not a sacrament further then it is joined to Christ in•titution and one baptised in it.
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but gaping & knéeling to it, & worshipping it, which he hath neuer commanded, neither euer came into his heart as the prophet speaketh, it is not Christs body,
but gaping & kneeling to it, & worshipping it, which he hath never commanded, neither ever Come into his heart as the Prophet speaks, it is not Christ body,
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As when our Sauiour Christ warned his disciples to beware of the leauen of the Pharises and Saduces, his Disciples did thinke that he spake of outward breade,
As when our Saviour christ warned his Disciples to beware of the leaven of the Pharisees and Sadducees, his Disciples did think that he spoke of outward bread,
So when our Sauior said vnto the Iewes, destroy this temple, & in three dayes I wil raise it vp againe, they thought that Christ had spoken of the materiall temple of Ierusalem,
So when our Saviour said unto the Iewes, destroy this temple, & in three days I will raise it up again, they Thought that christ had spoken of the material temple of Ierusalem,
and therfore they said, fortie and sixe yeares was this Temple a building, and wilt thou reare it vp in three dayes? But he spake of the temple of his bodie.
and Therefore they said, fortie and sixe Years was this Temple a building, and wilt thou rear it up in three days? But he spoke of the temple of his body.
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They grosly vnderstanding this of the carnal & external eating of Christs flesh, said, how can this man giue vs his flesh to eat? and againe this is an hard saying:
They grossly understanding this of the carnal & external eating of Christ Flesh, said, how can this man give us his Flesh to eat? and again this is an hard saying:
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& respecting the outward sound of words, & not considering Christs meaning we be not seduced and caried into errour, in grossely and carnally taking that, which Christ our sauiour spiritually & sacramētally did speak.
& respecting the outward found of words, & not considering Christ meaning we be not seduced and carried into error, in grossly and carnally taking that, which christ our Saviour spiritually & sacramentally did speak.
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The counsel of Tertullian herein is to be regarded and followed, who saith: Malo te ad sensum rei quam ad sonū vocaboli exerceas. i. I would that thou exercise thy selfe rather to the sense of the matter, thē to the sound of the word.
The counsel of Tertullian herein is to be regarded and followed, who Says: Malo te ad sensum rei quam ad sonū vocaboli exerceas. i. I would that thou exercise thy self rather to the sense of the matter, them to the found of the word.
if our sauiour Christ heare speaking of a Sacrament, do speak sacramentally, and do vse a phrase of speach vsual and common to all Sacraments, that is, to giue the outward signe the name of the thing signified.
if our Saviour christ hear speaking of a Sacrament, do speak sacramentally, and do use a phrase of speech usual and Common to all Sacraments, that is, to give the outward Signen the name of the thing signified.
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the outward element, and the thing wherof it is a sacrament, and that there is a similitude & agréemēt betwéene these two, as namely in this sacramēt:
the outward element, and the thing whereof it is a sacrament, and that there is a similitude & agreement between these two, as namely in this sacrament:
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And this is done for good and great reason, that we in receiuing this Sacrament should not set & fixe our minds vpon the earthly thing the bread and wine,
And this is done for good and great reason, that we in receiving this Sacrament should not Set & fix our minds upon the earthly thing the bred and wine,
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but thereby be lifted vp to behold the heauenly thing, that is the body & blood of Iesus Christ giuen for vs. This doctrine the auncient Fathers do most plainely set downe,
but thereby be lifted up to behold the heavenly thing, that is the body & blood of Iesus christ given for us This Doctrine the ancient Father's do most plainly Set down,
And againe, Solet autem res quae significat eius rei nomine quam significat nuncupari &c. The thing that signifieth is wont to be called by ye name of ye thing which it signifieth,
And again, Solent autem Rest Quae significat eius rei nomine quam significat nuncupari etc. The thing that signifies is wont to be called by you name of you thing which it signifies,
The Rock was Christ, for hée said not The Rock doth signifie Christ, but as though it were that, which in truth by substance it was not, but by significatiō.
The Rock was christ, for he said not The Rock does signify christ, but as though it were that, which in truth by substance it was not, but by signification.
In like manner doth Theodoretus in his first Dialogue NONLATINALPHABET &c. Therefore our sauiour chaunged the names, & to his bodie hath giuē the name of the signe,
In like manner does Theodoretus in his First Dialogue etc. Therefore our Saviour changed the names, & to his body hath given the name of the Signen,
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the same hath honored the visible signes with the name and title of his bodie and blood, not chaunging nature, but adding grace vnto nature: hitherto Theodoritus.
the same hath honoured the visible Signs with the name and title of his body and blood, not changing nature, but adding grace unto nature: hitherto Theodoret.
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This Circumcision which was a sacrament and signe of Gods Couenant, is called the Couenant it selfe, to the end they vsing & remembring it, might be put in minde of Gods Couenant which it signified, sealed, and confirmed vnto them.
This Circumcision which was a sacrament and Signen of God's Covenant, is called the Covenant it self, to the end they using & remembering it, might be put in mind of God's Covenant which it signified, sealed, and confirmed unto them.
and yet the lambe properly was not the passeouer, for the passeouer, was the passing of the Angel ouer the houses of the Israelits, where the blood of the lambe was sprinckled,
and yet the lamb properly was not the passover, for the passover, was the passing of the Angel over the houses of the Israelites, where the blood of the lamb was sprinkled,
and so consequentlie of that true deliuerance from eternall destruction and damnation by Iesus Christ. The sacrifices in the olde Lawe were called sinnes, because they were offred for sinne:
and so consequently of that true deliverance from Eternal destruction and damnation by Iesus christ. The Sacrifices in the old Law were called Sins, Because they were offered for sin:
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in which sense God by the Prophet saith of the priests, they eat vp the sinnes of my people, meaning the sacrifices which they offered for the sins of the people.
in which sense God by the Prophet Says of the Priests, they eat up the Sins of my people, meaning the Sacrifices which they offered for the Sins of the people.
Saint Paul saith the bread which we breake, is it not the communion of ye body of Christ? in which words he meaneth and affirmeth bread to bée the communion of the body of Christ.
Saint Paul Says the bred which we break, is it not the communion of the body of christ? in which words he means and Affirmeth bred to been the communion of the body of christ.
Moreouer whereas Christ saith (as S. Paul recordeth) This cuppe is the new Testament in my blood &c. I would aske of these men that grate so earnestly vpon the letter,
Moreover whereas christ Says (as S. Paul recordeth) This cup is the new Testament in my blood etc. I would ask of these men that grate so earnestly upon the Letter,
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In old times we had wooden Chalices and golden priests, but in these dayes we haue golden Chalices and wooden priests) be the new Testament? No, no, say they:
In old times we had wooden Chalice and golden Priests, but in these days we have golden Chalice and wooden Priests) be the new Testament? No, no, say they:
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Thus they that haue cried out against figures and figuratiue speeches in the sacramēt, and haue scornefully called such as haue vsed them figurators, are now forced to flée to a figure, to forsake NONLATINALPHABET.
Thus they that have cried out against figures and figurative Speeches in the sacrament, and have scornfully called such as have used them figurators, Are now forced to flee to a figure, to forsake.
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And therfore neither wine nor blood is properly the new Testament, but a Sacrament, a holy signe and seale of the new Testament, confirmed vnto vs in the blood (not of Oxen or Goats) but of Iesus Christ the sonne of God.
And Therefore neither wine nor blood is properly the new Testament, but a Sacrament, a holy Signen and seal of the new Testament, confirmed unto us in the blood (not of Oxen or Goats) but of Iesus christ the son of God.
So the bread is not properly the body of Christ, but a holy signe, and pledge of his body offred vpon the crosse for vs. And this phrase of speach in attributing to the Sacrament the name of ye thing whereof it is a sacrament, which séemeth so rough in these fine mens mouthes:
So the bred is not properly the body of christ, but a holy Signen, and pledge of his body offered upon the cross for us And this phrase of speech in attributing to the Sacrament the name of you thing whereof it is a sacrament, which Seemeth so rough in these fine men's mouths:
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both the spirite of God in the holy scriptures, & we in our common talke vse to giue too bare & naked signes, which do not exhibite as sacramēts do the thing signified,
both the Spirit of God in the holy Scriptures, & we in our Common talk use to give too bore & naked Signs, which do not exhibit as Sacraments do the thing signified,
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and the thrée white baskets be thrée dayes: when they did but onely signifie the thrée dayes, wherein the butler should be restored, and the baker hanged.
and the thrée white baskets be thrée days: when they did but only signify the thrée days, wherein the butler should be restored, and the baker hanged.
Yea moreouer the very prophane Poets haue vsed this phrase of spéech, as Virgil saith faliere dextras for to breake promise, where by Dextras the right hands he meaneth promises made by giuing the right hand. So Homer saith:
Yea moreover the very profane Poets have used this phrase of speech, as Virgil Says faliere dextras for to break promise, where by Dextras the right hands he means promises made by giving the right hand. So Homer Says:
In which places by the faithful othes, are ment the lambs and wine which they slew and powred out in confirmation of those promises, made touching the combate betwéene Menelaus and Paris, and so Eustathius vnderstanding it:
In which places by the faithful Oaths, Are meant the Lambs and wine which they slew and poured out in confirmation of those promises, made touching the combat between Menelaus and paris, and so Eustathius understanding it:
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Where we sée that the external sacrifices, the lambes slaine and wine powred out, to confirme those othes, that they which did not performe them, might be slaine,
Where we see that the external Sacrifices, the Lambs slain and wine poured out, to confirm those Oaths, that they which did not perform them, might be slain,
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These places to this end only I alledge to shew vs that it should not séeme so straunge a thing, to attribute to the outward signe and Sacrament the name of that thing wherof it is a sacrament,
These places to this end only I allege to show us that it should not seem so strange a thing, to attribute to the outward Signen and Sacrament the name of that thing whereof it is a sacrament,
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But that this exposition of mine or rather of God himselfe, as hath béene proued by many places and reasons out of the scripture, may plainly appeare to agrée with ye doctrine of the auncient and godly fathers of the Church I will set downe some places out of their bookes, to be as witnesses to giue testimony to the truth of this doctrine.
But that this exposition of mine or rather of God himself, as hath been proved by many places and Reasons out of the scripture, may plainly appear to agree with you Doctrine of the ancient and godly Father's of the Church I will Set down Some places out of their books, to be as Witnesses to give testimony to the truth of this Doctrine.
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Tertullian saith, Christ professing that he did greatly couet to eat the passeouer as his owne (for it were vnméete that God should couet that which were an others) taking the bread and distributing it to his disciples, made it his bodie saying, this is my bodie, that is to say, a figure of my bodie:
Tertullian Says, christ professing that he did greatly covet to eat the passover as his own (for it were unmeet that God should covet that which were an Others) taking the bred and distributing it to his Disciples, made it his body saying, this is my body, that is to say, a figure of my body:
but it should be no figure, vnlesse Christs bodie were a true bodie, for a vaine or void thing, such as is a ghost, cannot haue a figure. Héere Tertullian expoundeth these words.
but it should be no figure, unless Christ body were a true body, for a vain or void thing, such as is a ghost, cannot have a figure. Here Tertullian expoundeth these words.
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as Marcion that monster blasphemed, but a true body like vnto ours, because the Sacrament is a figure of it, which it could not be except it were a true body.
as Marcion that monster blasphemed, but a true body like unto ours, Because the Sacrament is a figure of it, which it could not be except it were a true body.
yea and in infinite places of ye earth at one instant, and that the natural real body of Christ is vnder the formes of bread and wine, without any forme, quality,
yea and in infinite places of you earth At one instant, and that the natural real body of christ is under the forms of bred and wine, without any Form, quality,
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and because they be no no where, they be not at al. Take the bodies from the qualities of bodies there can be no place where they may be and therfore it must of necessitie be that they be not.
and Because they be not no where, they be not At all Take the bodies from the qualities of bodies there can be no place where they may be and Therefore it must of necessity be that they be not.
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But to returne to my purpose and to shew that the fathers haue expounded those words of our sauiour Christ in that sense which I haue before declared. Augustine saith:
But to return to my purpose and to show that the Father's have expounded those words of our Saviour christ in that sense which I have before declared. Augustine Says:
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how dare he (which first hath not offred himselfe a liuely sacrifice) offer to God that outward sacrifice, which is a signe or example of those great mysteries:
how Dare he (which First hath not offered himself a lively sacrifice) offer to God that outward sacrifice, which is a Signen or Exampl of those great Mysteres:
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So Theodoritus NONLATINALPHABET Tell me therfore, those mysticall signes which of the priests bee offered to God, of what things be they signes? NONLATINALPHABET of the Lords bodie and blood.
So Theodoret Tell me Therefore, those mystical Signs which of the Priests be offered to God, of what things be they Signs? of the lords body and blood.
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if then the diuine mysteries be signes or figures of a true bodie, the bodie of our Lord is yet a bodie, not changed into the nature of the godhead, but replenished with diuine glory. So saith Macarius:
if then the divine Mysteres be Signs or figures of a true body, the body of our Lord is yet a body, not changed into the nature of the godhead, but replenished with divine glory. So Says Macarius:
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Now although I may seeme to haue sufficientlie spoken of the true sense and meaning of these words This is my bodie, & withall to haue opened the true doctrine of this sacrament:
Now although I may seem to have sufficiently spoken of the true sense and meaning of these words This is my body, & withal to have opened the true Doctrine of this sacrament:
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and carnall presence of Christs bodie vnder the formes of bread and wine, sticketh still in their stomaks, I haue thought it very néedfull further to prosecute this matter,
and carnal presence of Christ body under the forms of bred and wine, sticketh still in their stomachs, I have Thought it very needful further to prosecute this matter,
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The false doctrine of the Papists, concerning their Transubstantiation, which they corruptly gather of those words of our Sauiour Christ consisteth in two speciall points, the one, in that they say, that after the words of Consecration there remaineth no substance of bread and wine but onely the outward accidences thereof,
The false Doctrine of the Papists, Concerning their Transubstantiation, which they corruptly gather of those words of our Saviour christ Consisteth in two special points, the one, in that they say, that After the words of Consecration there remains no substance of bred and wine but only the outward accidences thereof,
as whitenes, roundnes, &c. The other that the very naturall bodie of Christ, which was borne of the blessed virgin is there vnder the said formes of bread and wine.
as whiteness, roundness, etc. The other that the very natural body of christ, which was born of the blessed Virgae is there under the said forms of bred and wine.
I say that this is contrary to the holy scriptures, contrary to the writings of the auncient godly fathers, contrarie to the iudgement of all our senses, contrarie to the nature of a Sacrament,
I say that this is contrary to the holy Scriptures, contrary to the writings of the ancient godly Father's, contrary to the judgement of all our Senses, contrary to the nature of a Sacrament,
S. Paul saieth the bread which we break is it not the communion of the bodie of Christ? S. Paul here not onely saith that bread is the Communion of Christs body, but also saith.
S. Paul Saith the bred which we break is it not the communion of the body of christ? S. Paul Here not only Says that bred is the Communion of Christ body, but also Says.
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Therefore it is manifest, that that which is broken is bread, and that bread broken, is the communion of the bodie of Christ, that is (as I before declared) a Sacrament and pledge vnto vs of our spirituall,
Therefore it is manifest, that that which is broken is bred, and that bred broken, is the communion of the body of christ, that is (as I before declared) a Sacrament and pledge unto us of our spiritual,
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But here the Papists come in with a craftie cauillation and think they haue found a fine deuise to shift off these plain words of the Apostle, they say that saint Paul calleth it bread,
But Here the Papists come in with a crafty cavillation and think they have found a fine devise to shift off these plain words of the Apostle, they say that saint Paul calls it bred,
as before out of S. Augustine I declared, and therefore the substance of the signe must néeds remaine, without which there can bée no such similitude.
as before out of S. Augustine I declared, and Therefore the substance of the Signen must needs remain, without which there can been no such similitude.
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Thus I trust this their cauillation is sufficiently confuted & that you plainly perceiue that S. Paul calleth it bread, because it is bread. The which now.
Thus I trust this their cavillation is sufficiently confuted & that you plainly perceive that S. Paul calls it bred, Because it is bred. The which now.
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I will proue by the testimonies of the ancient fathers Theodoritus beside that plaine place before alledged, where he saith that Christ hath honored the visible signes with the title or name of his bodie & blood, not chaunging the nature of them, but adding grace to nature:
I will prove by the testimonies of the ancient Father's Theodoret beside that plain place before alleged, where he Says that christ hath honoured the visible Signs with the title or name of his body & blood, not changing the nature of them, but adding grace to nature:
but they remaine in their former Substance, and figure, & kind, and be visible and tangible as they were before, here not only Theodoritus plain words do affirme the nature and substance of bread and wine to remaine after consecratiō,
but they remain in their former Substance, and figure, & kind, and be visible and tangible as they were before, Here not only Theodoret plain words do affirm the nature and substance of bred and wine to remain After consecration,
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But if the doctrine of transubstantiation had beene then in the Church receiued, it had most fitly serued for the heretiks purpose, that as the bread after consecration, is turned into Christs body:
But if the Doctrine of transubstantiation had been then in the Church received, it had most fitly served for the Heretics purpose, that as the bred After consecration, is turned into Christ body:
so Christs bodie after the ascention is turned into the deitie, and so the heretike reasoneth but the true Christian answereth that he is catched in his own snare,
so Christ body After the Ascension is turned into the deity, and so the heretic reasoneth but the true Christian Answers that he is catched in his own snare,
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Gelasius a Bishop of Rome writing against the same heretike Eutiches that Theodoritus did, and vsing the same reason, setteth downe the same doctrine in these words:
Gelasius a Bishop of Rome writing against the same heretic Eutichius that Theodoret did, and using the same reason, sets down the same Doctrine in these words:
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& Chrisostome, and also the drift of their discourses tending to the same end that Theodoritus doth, most plainly shew, that after consecration the substance of bread remaineth,
& Chrysostom, and also the drift of their discourses tending to the same end that Theodoret does, most plainly show, that After consecration the substance of bred remains,
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euen as after Christs assention the substance of his true body continueth, or else these reasons taken from the sacrament do not only not make for them but directly against them,
even as After Christ Ascension the substance of his true body Continueth, or Else these Reasons taken from the sacrament do not only not make for them but directly against them,
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I commend vnto you a certaine sacrament, which being spiritually vnderstood shall quicken you. For although it must of necessity be visiblie celebrated, yet it must inuisibly be vnderstood. Iustinus Martyr saith:
I commend unto you a certain sacrament, which being spiritually understood shall quicken you. For although it must of necessity be visibly celebrated, yet it must invisibly be understood. Justinus Martyr Says:
Now it followeth that I shew that this doctrine of the Papists is contrary to the nature of a sacrament, the which sufficiently appeareth, by that which is before declared,
Now it follows that I show that this Doctrine of the Papists is contrary to the nature of a sacrament, the which sufficiently appears, by that which is before declared,
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and that there must be a similitude and agréement betwéene these two, or else (as I alledged out of Augustine) it can be no sacrament, for as bread and wine, féede, strengthen,
and that there must be a similitude and agreement between these two, or Else (as I alleged out of Augustine) it can be no sacrament, for as bred and wine, feed, strengthen,
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and then it hath no similitude and agréement with Christs bodie and blood, and so by consequent (according to Augustines iudgement) it is no sacrament.
and then it hath no similitude and agreement with Christ body and blood, and so by consequent (according to Augustine's judgement) it is no sacrament.
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But here me thinke I heare some Papists exclaiming and saying, phy for shame, that you should vse such Arguments, to measure these mysteries by ye externall iudgement of our senses.
But Here me think I hear Some Papists exclaiming and saying, phy for shame, that you should use such Arguments, to measure these Mysteres by you external judgement of our Senses.
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Hic primum manus ei iniectas animaduertens, necesse habeo iam de substantia eius corporali prefinire, quòd non possit phantasma credi, qui contactum & quidem violentia plenum detentus & captus & ad precipitium vsque protractus admisserit. i.
Hic primum manus ei iniectas animaduertens, Necessary habeo iam de Substance eius corporali prefinire, quòd non possit phantasma credi, qui contactum & quidem Violence plenum detentus & Captus & ad precipitium vsque protractus admisserit. i.
I considering that heere first hands were laid vpon him (Christ) I must of necessitie determine of his Corporall substance, that he cannot bée thought to be a spirit or ghost, who being detained,
I considering that Here First hands were laid upon him (christ) I must of necessity determine of his Corporal substance, that he cannot been Thought to be a Spirit or ghost, who being detained,
and to that purpose immediatly after alledgeth a verse of Lucretius. Tangere enim & tangi nisi corpus nulla potest res. i. Nothing can touch and be touched but a bodie.
and to that purpose immediately After allegeth a verse of Lucretius. Tangere enim & tangi nisi corpus nulla potest Rest. i. Nothing can touch and be touched but a body.
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And so much the stronger is this reasō, for that our said aduersaries cānot shew one example in all the scriptures, where one substance by Gods mighty power being changed into an other, there was not also an outward change of the qualities and properties thereof, to be deserued by the outward senses.
And so much the Stronger is this reason, for that our said Adversaries cannot show one Exampl in all the Scriptures, where one substance by God's mighty power being changed into an other, there was not also an outward change of the qualities and properties thereof, to be deserved by the outward Senses.
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As when Moses rodde was chaunged into a serpent, it was not onely in substance, but also in externall shew a serpent, so that Moses for feare fled from it.
As when Moses rod was changed into a serpent, it was not only in substance, but also in external show a serpent, so that Moses for Fear fled from it.
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When our sauiour Christ had in Cana of Galile turned the water into wine, the gouernour of the feast as soone as he tasted it, perceiued it to be verie good wine.
When our Saviour christ had in Cana of Galilee turned the water into wine, the governor of the feast as soon as he tasted it, perceived it to be very good wine.
And therefore this should séeme to be very straunge, that here should be such a chaunge or transubstantiation (as they terme it) of one thing into another,
And Therefore this should seem to be very strange, that Here should be such a change or transubstantiation (as they term it) of one thing into Another,
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well then say the Papists it is but bread, and we may receiue it as onely a péece of bread? Nay not so, we teach and beléeue, that it is not to compted nor receiued as common bread and wine,
well then say the Papists it is but bred, and we may receive it as only a piece of bred? Nay not so, we teach and believe, that it is not too counted nor received as Common bred and wine,
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but a sacrament of Iesus Christ, a seale of Gods promises, yea and an effectual instrument of Gods grace, whereby Iesus Christ with his righteousnes and al other benefits of his passion is offred vnto vs. And to make this matter more plaine by an example:
but a sacrament of Iesus christ, a seal of God's promises, yea and an effectual Instrument of God's grace, whereby Iesus christ with his righteousness and all other benefits of his passion is offered unto us And to make this matter more plain by an Exampl:
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And therefore although bread and wine doe there remaine, as the substance of water doth in Baptisme (the other sacrament and seal of Gods promise) continue:
And Therefore although bred and wine do there remain, as the substance of water does in Baptism (the other sacrament and seal of God's promise) continue:
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To say that there is a conuersion and chaunge of the substance, and none of the external qualities and properties is an absurdity and contrarie to all other myracles in the Scriptures as before is declared.
To say that there is a conversion and change of the substance, and none of the external qualities and properties is an absurdity and contrary to all other Miracles in the Scriptures as before is declared.
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Now I come to the second error of the Papists, concerning the presence of the verie reall and naturall bodie of Iesus Christ, vnder those accidēces and formes of bread and wine, which I affirme to be contrarie to the Articles of our faith, to the holy scriptures, to the sayings of the ancient fathers,
Now I come to the second error of the Papists, Concerning the presence of the very real and natural body of Iesus christ, under those accidences and forms of bred and wine, which I affirm to be contrary to the Articles of our faith, to the holy Scriptures, to the sayings of the ancient Father's,
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Stultum est itaque eum in paruo loco vel abscondito quaer•re, qui totius mūdi lumen sit.i. It is therefore a foolish thing to séek him in a small secreat place (such as is a pix) who is the light of the whole world.
Stultum est itaque Eum in paruo loco vel abscondito quaer•re, qui totius mūdi lumen sit i It is Therefore a foolish thing to seek him in a small secret place (such as is a pix) who is the Light of the Whole world.
and that these two natures being vnited in one person, & make one Christ, therefore wheresoeuer is the one nature that is the deitie, there is the other viz. the humanitie.
and that these two nature's being united in one person, & make one christ, Therefore wheresoever is the one nature that is the deity, there is the other viz. the humanity.
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yet we must not with the heritike Eutiches confound those two natures, but acknowledge the seueral properties apperteining to them to remaine distinct,
yet we must not with the heretic Eutichius confound those two nature's, but acknowledge the several properties aPPERTAINING to them to remain distinct,
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and that they are to be distinguished of vs. In this sense Christ said, The father is greater then I, the which is to be vnderstood in respect of his humanitie:
and that they Are to be distinguished of us In this sense christ said, The father is greater then I, the which is to be understood in respect of his humanity:
so now being in heauen he is not vpon earth, and therefore in respect of his humain nature he said, me ye shal not haue alwayes, I leaue the world, I am no more in the world:
so now being in heaven he is not upon earth, and Therefore in respect of his human nature he said, me you shall not have always, I leave the world, I am no more in the world:
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And yet I confesse that we may truely say that whole Iesus Christ God and man is with vs to the end of the world, In vnitate personae, non proprietate naturae.
And yet I confess that we may truly say that Whole Iesus christ God and man is with us to the end of the world, In vnitate personae, non proprietate naturae.
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But touching the flesh which the word took to it, touching that, by which he was borne of the virgine, apprehended of the Iewes, crucified vpon wood, taken from the crosse, wrapped in clothes, laid in the sepulchre reueiled in the resurrection, ye shall not alwayes haue him with you.
But touching the Flesh which the word took to it, touching that, by which he was born of the Virgae, apprehended of the Iewes, Crucified upon wood, taken from the cross, wrapped in clothes, laid in the Sepulchre revealed in the resurrection, you shall not always have him with you.
The sonne of God according to his humanitie is gone from vs according to his diuinitie he said vnto vs. Behold I am with you, alwayes to the end of the world:
The son of God according to his humanity is gone from us according to his divinity he said unto us Behold I am with you, always to the end of the world:
so he being one and the same, is both present with vs, and absent from vs. And againe the same Vigilius saith, Deinde si verbi & carnis &c. Moreouer if there be one nature of the word and flesh,
so he being one and the same, is both present with us, and absent from us And again the same Vigilius Says, Deinde si verbi & carnis etc. Moreover if there be one nature of the word and Flesh,
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and for that now it is in heauen, it is not in earth, and in so much it is not, that according to it, wée looke for Christ to come from heauen, whom according to the word, we beléeue to be with vs in the earth.
and for that now it is in heaven, it is not in earth, and in so much it is not, that according to it, we look for christ to come from heaven, whom according to the word, we believe to be with us in the earth.
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Hitherto Vigilius, whereby we may sée how néere the papists ioine with that old heretical Abbot Eutiches condemned in the counsell of Calcidone, in confounding the properties of both natures,
Hitherto Vigilius, whereby we may see how near the Papists join with that old heretical Abbot Eutichius condemned in the counsel of Calcidone, in confounding the properties of both nature's,
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or we may seeke the things that he vppon earth, which he doth in expresse words forbid vs. But I will prosecute this matter no further, onely I will lay forth certaine absurdities that follow of this grosse doctrine of Transubstantiation.
or we may seek the things that he upon earth, which he does in express words forbid us But I will prosecute this matter no further, only I will lay forth certain absurdities that follow of this gross Doctrine of Transubstantiation.
He giuing rules how to vnderstand the scriptures, amōgst others giueth this for one, That if the scripture seeme either to command any thing that is euill and nought,
He giving rules how to understand the Scriptures, amongst Others gives this for one, That if the scripture seem either to command any thing that is evil and nought,
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Therefore it is a figure, commaunding vs to communicate vpon the Lords passion, and sweetly and profitably to hide vp in memory, that his flesh was crucified and wounded for vs. In which words S. Augustine not onely condemneth, that grosse and Capernaicall eating and drinking of Christs flesh and blood, which the Papists imagine,
Therefore it is a figure, commanding us to communicate upon the lords passion, and sweetly and profitably to hide up in memory, that his Flesh was Crucified and wounded for us In which words S. Augustine not only Condemneth, that gross and Capernaicall eating and drinking of Christ Flesh and blood, which the Papists imagine,
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but also sheweth what it is to eat his flesh and drinke his blood, euen faithfully to beleeue and acknowledge in our hearts, that his bodie was crucified and his blood shed vpon the crosse for vs. But Pope Nicolas with the Romane counsell enforcing that excellent learned mā Berengarius to recant,
but also shows what it is to eat his Flesh and drink his blood, even faithfully to believe and acknowledge in our hearts, that his body was Crucified and his blood shed upon the cross for us But Pope Nicolas with the Roman counsel enforcing that excellent learned man Berengarius to recant,
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and denie the true doctrine which he had mainteyned, caused him to confesse (as appeareth in the Popes owne decrees) the very body of Christ in truth to be handled by the priests hands, and to be broken & torne by the téeth of the faithful.
and deny the true Doctrine which he had maintained, caused him to confess (as appears in the Popes own decrees) the very body of christ in truth to be handled by the Priests hands, and to be broken & torn by the tooth of the faithful.
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The which is so absurd and grosse that the very barbarous writer of the glosse vppon that place, giueth warning warely and wisely to vnderstād Beringarius words,
The which is so absurd and gross that the very barbarous writer of the gloss upon that place, gives warning warily and wisely to understand Beringarius words,
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Verely I say vnto you, I will not henceforth drinke anie more of the fruit of the vine &c. And as our Sauiour vouchsafed to be baptized, that he might sanctifie Baptisme vnto vs,
Verily I say unto you, I will not henceforth drink any more of the fruit of the vine etc. And as our Saviour vouchsafed to be baptised, that he might sanctify Baptism unto us,
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Rex sedet in Coena turba cinctus dnodena. Se tenet in manibus, se cibat ipse cibo. i. The king sitting at his supper with his xii. Apostles helde himselfe in his hands, and fedde himselfe with the meat of himselfe.
Rex sedet in Coena turba cinctus dnodena. Se tenet in manibus, se cibat ipse Cibo. i. The King sitting At his supper with his xii. Apostles held himself in his hands, and fed himself with the meat of himself.
Now whether this be not an absurditie, that our sauiour Christ sitting with his disciples, did with his natural body, eate his naturall body, I will commit it to the conscience and iudgement of the godly to consider.
Now whither this be not an absurdity, that our Saviour christ sitting with his Disciples, did with his natural body, eat his natural body, I will commit it to the conscience and judgement of the godly to Consider.
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Moreouer for Christs body to be at one instant in heauen and earth and infinite places of the earth, is as I haue shewed, and proued before an absurdity.
Moreover for Christ body to be At one instant in heaven and earth and infinite places of the earth, is as I have showed, and proved before an absurdity.
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And that Christs bodie should bée in the Sacrament without any accidences of a body, as form, figure, lēgth, breadth, thicknesse, is as I touched before an absurditie.
And that Christ body should been in the Sacrament without any accidences of a body, as from, figure, length, breadth, thickness, is as I touched before an absurdity.
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Huius rei sacramentum id est vnitatis &c. The sacrament of this thing, that is of the vnitie of Christs bodie and blood is prepared in the Lords table,
Huius rei sacramentum id est vnitatis etc. The sacrament of this thing, that is of the unity of Christ body and blood is prepared in the lords table,
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Non dicendum eum manducare corpus Christi, qui in corpore non est Christi. i. we must not say that he doth eate the body of Christ, who is not in the body of Christ.
Non Dicendum Eum Manducare corpus Christ, qui in corpore non est Christ. i. we must not say that he does eat the body of christ, who is not in the body of christ.
Nec isti ergo dicendi sunt manducare corpus Christi, quoniam nec in membris computandi sunt Christi &c. Therefore they are not to be said to eat the bodie of Christ,
Nec Isti ergo dicendi sunt Manducare corpus Christ, quoniam nec in membris computandi sunt Christ etc. Therefore they Are not to be said to eat the body of christ,
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because they are not to be counted among the members of Christ, for not to speake of other things they cannot at one time be the members of Christ and the members of a harlot. Origene saith: Est verus cibus. i. that is the true meate, which no wicked man can eate:
Because they Are not to be counted among the members of christ, for not to speak of other things they cannot At one time be the members of christ and the members of a harlot. Origen Says: Est verus cibus. i. that is the true meat, which no wicked man can eat:
if the wicked do not eat Christs body, (as by the proofes before alledged doth plainely appeare) then is there no such transubstantiation nor carnall presence as they vainely imagine,
if the wicked do not eat Christ body, (as by the proofs before alleged does plainly appear) then is there no such transubstantiation nor carnal presence as they vainly imagine,
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In déede I confesse that the wicked may vnworthely eat of this bread & drink of this cuppe of the Lords, and be guilty of the bodie and blood of Christ,
In deed I confess that the wicked may unworthily eat of this bred & drink of this cup of the lords, and be guilty of the body and blood of christ,
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But that is the question, and therefore they vse a deceitfull Argument called petitio principii, taking that for graunted which is in question and is denied:
But that is the question, and Therefore they use a deceitful Argument called petitio Principii, taking that for granted which is in question and is denied:
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for euen as the godly Fathers did teach touching the two natures of the deitie and humanity in our Sauiour Christ, that they are neither to be distracted a sunder and seperated,
for even as the godly Father's did teach touching the two nature's of the deity and humanity in our Saviour christ, that they Are neither to be distracted a sunder and separated,
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Euen so are we to deale in this matter of the sacrament, concerning the signe and thing signified, that neither they are to be distracted a sunder, & deuided:
Eve so Are we to deal in this matter of the sacrament, Concerning the Signen and thing signified, that neither they Are to be distracted a sunder, & divided:
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and effectually receiued of those that be gods children, and haue a true faith, which is the very mouth of the soule, whereby they eate his flesh & drinke his blood, as Christ saith:
and effectually received of those that be God's children, and have a true faith, which is the very Mouth of the soul, whereby they eat his Flesh & drink his blood, as christ Says:
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some think that it is a substantiall conuersion, saying that one substance is so cōuerted into an other substance, that the one is essentially made the other, to the which sense the fore alledged authorities do séeme to consent.
Some think that it is a substantial conversion, saying that one substance is so converted into an other substance, that the one is essentially made the other, to the which sense the before alleged authorities do seem to consent.
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Hitherto the master of all the Popish schoolemen, whose booke of Sentences was of such credite and autority with them that it was more read & expounded then the holy bible.
Hitherto the master of all the Popish Schoolmen, whose book of Sentences was of such credit and Authority with them that it was more read & expounded then the holy Bible.
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Quomodo ibi sit Christi corpus, an per conuersionem alicuius in ipsum an sine conuersione incipiat enim corpus Christi cum pane, manentibus substantia & accidentibus panis, non inuenitur expressum in canone Bibliae.
Quomodo There sit Christ corpus, an per conuersionem alicuius in ipsum an sine conversion Incipiat enim corpus Christ cum pane, manentibus Substance & accidentibus Paris, non Inuenitur expressum in canon Bibliae.
whether by conuersion of some thing into it, or without conuersion, there beginne to the body of Christ with the bread, the substance and accidences of the breade remaining still, it is not found expressed in the canon of the bible.
whither by conversion of Some thing into it, or without conversion, there begin to the body of christ with the bred, the substance and accidences of the bread remaining still, it is not found expressed in the canon of the Bible.
Besides this, what if Iohn Fisher bishop of Rochester, a great patrone of the Pope and his doctrine, doe flatly confesse that this presence of Christs body and blood in the sacrament cannot be proued by the scriptures.
Beside this, what if John Fisher bishop of Rochester, a great patron of the Pope and his Doctrine, do flatly confess that this presence of Christ body and blood in the sacrament cannot be proved by the Scriptures.
for although Christ made of the breade his flesh, and of the wine his blood, it doth not therefore follow, that we by vertue of any word here set downe, can doe the like, when we attempt the same. Again he saith:
for although christ made of the bread his Flesh, and of the wine his blood, it does not Therefore follow, that we by virtue of any word Here Set down, can do the like, when we attempt the same. Again he Says:
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Héere by the iudgement of Bishop Fisher, this doctrine of Transubstantiation and reall presence, dependeth not so much vpon the Gospel, as vpon custome:
Here by the judgement of Bishop Fisher, this Doctrine of Transubstantiation and real presence, dependeth not so much upon the Gospel, as upon custom:
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& there by faith eate Christs blessed body that was offred, and drinke his precious blood shedde vpon the crosse for vs, to feede and nourish our soules to eternal life, which is not to be done carnally,
& there by faith eat Christ blessed body that was offered, and drink his precious blood shed upon the cross for us, to feed and nourish our Souls to Eternal life, which is not to be done carnally,
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First we must examine our own hearts, whether we imbrace and beléeue in our hearts the true doctrine of Iesus Christ sāctified vnto vs in ye scriptures,
First we must examine our own hearts, whither we embrace and believe in our hearts the true Doctrine of Iesus christ sanctified unto us in the Scriptures,
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& chiefly whether we rest onely vpon the righteousnesse of Iesus Christ, and that we séeke our saluation onely in him, who is giuen of God, to be vnto vs wisedome, righteousnes, sanctification and redemption, that he that reioyceth, may reioyce in the Lord.
& chiefly whither we rest only upon the righteousness of Iesus christ, and that we seek our salvation only in him, who is given of God, to be unto us Wisdom, righteousness, sanctification and redemption, that he that rejoices, may rejoice in the Lord.
If we doe not vnfainedly yeld to this true doctrine, it is impossible, that we can be worthy receiuers of this Sacrament which (as I haue declared) is ordained and giuen vnto vs to seale and confirme the said true doctrin of our saluation onely by Iesus Christ crucified, vnto our hearts and consciences.
If we do not unfeignedly yield to this true Doctrine, it is impossible, that we can be worthy Receivers of this Sacrament which (as I have declared) is ordained and given unto us to seal and confirm the said true Doctrine of our salvation only by Iesus christ Crucified, unto our hearts and Consciences.
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nor commaunded, but is directly cōtrary to her wil & pleasure, he that so vseth her seale, abuseth her maiesty, is a traitour, and deserueth to be hanged:
nor commanded, but is directly contrary to her will & pleasure, he that so uses her seal, abuseth her majesty, is a traitor, and deserves to be hanged:
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Therefore such as professe popery, or any other wicked heresie, and will not reny and forsake to sinne, are not to be admitted to receiue this sacrament, for if no stranger might receiue the passeouer:
Therefore such as profess popery, or any other wicked heresy, and will not reny and forsake to sin, Are not to be admitted to receive this sacrament, for if no stranger might receive the passover:
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thē such as be not onely straungers, but also enemies to the trueth, are not to receiue this our passeouer, which is a sacrament of Iesus Christ, by whom we haue true deliuerance from eternall destruction and damnation.
them such as be not only Strangers, but also enemies to the truth, Are not to receive this our passover, which is a sacrament of Iesus christ, by whom we have true deliverance from Eternal destruction and damnation.
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They are therefore first to be instructed diligently in the truth, the which if they stubbernly withstand, they ought seuerely by the magistrate to bée punished,
They Are Therefore First to be instructed diligently in the truth, the which if they stubbernly withstand, they ought severely by the magistrate to been punished,
yea and generally al that are to be receiued to communicate of this holy sacrament are first to be catechised and instructed in the true doctrine of saluation,
yea and generally all that Are to be received to communicate of this holy sacrament Are First to be catechised and instructed in the true Doctrine of salvation,
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So God commaunded the Israelits to instruct their children in the doctrine of the passeouer, & to teach them the causes wherefore it was ordeined, and appointed by God.
So God commanded the Israelites to instruct their children in the Doctrine of the passover, & to teach them the Causes Wherefore it was ordained, and appointed by God.
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Ministers for the most part neither preach, nor Catechise the people, but admit al hand ouer head to this holy sacrament, where by it is greatly profaned and abused.
Ministers for the most part neither preach, nor Catechise the people, but admit all hand over head to this holy sacrament, where by it is greatly profaned and abused.
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and an effectuall remorse for his manifold and haynous sinnes commited against Gods maiesty, for as the Israelits were with bitter herbs to eat their passeouer:
and an effectual remorse for his manifold and heinous Sins committed against God's majesty, for as the Israelites were with bitter herbs to eat their passover:
so we ought to receiue this holy sacramēt of Christs body and blood with bitter repentance for our manifold iniquities, being inwardly pricked in conscience, that wée haue so grieuously offended our gratious God, in doing such wicked things as he forbiddeth,
so we ought to receive this holy sacrament of Christ body and blood with bitter Repentance for our manifold iniquities, being inwardly pricked in conscience, that we have so grievously offended our gracious God, in doing such wicked things as he forbiddeth,
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He that hath ben an adulterer or fornicator must flée and forsake this filthy sinne, & kéepe the vessell of his body and soule in holinesse and honour not in the lusts of concupiscence as do the Gentiles that know not God.
He that hath been an adulterer or fornicator must flee and forsake this filthy sin, & keep the vessel of his body and soul in holiness and honour not in the Lustiest of concupiscence as do the Gentiles that know not God.
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& such other filthy swine, without any signe of repentance or satisfaction to the Church of God by them offended, doe come and be receiued to the communicating of this holy sacrament.
& such other filthy Swine, without any Signen of Repentance or satisfaction to the Church of God by them offended, do come and be received to the communicating of this holy sacrament.
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Lastly we ought to examine our selues whether we liue in Christian loue and charitie one with an other without which, though we speake with the mouth of men and angels and could moue mountaines,
Lastly we ought to examine our selves whither we live in Christian love and charity one with an other without which, though we speak with the Mouth of men and Angels and could move Mountains,
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If thou bring the gift or oblation to the alter, and there remember that thy brother hath ought against thée, leaue there thine offring before the alter, and goe thy way:
If thou bring the gift or oblation to the alter, and there Remember that thy brother hath ought against thee, leave there thine offering before the altar, and go thy Way:
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vnlesse w• be truely reconciled to our brethren, and do sincerely loue them, euen as we desire God in Iesus Christ to loue vs. Therefore if we liue not in true brotherly loue and charitie one with another, we cannot come worthely to this holy supper of our Lord Iesus Christ:
unless w• be truly reconciled to our brothers, and do sincerely love them, even as we desire God in Iesus christ to love us Therefore if we live not in true brotherly love and charity one with Another, we cannot come worthily to this holy supper of our Lord Iesus christ:
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For euen as we al eate of one bread, and drinke of one cup, so we declare and acknowledge thereby that we be all one in Christ Iesus, all members of one mysticall body,
For even as we all eat of one bred, and drink of one cup, so we declare and acknowledge thereby that we be all one in christ Iesus, all members of one mystical body,
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and in brotherly sincere loue one to another, which must bring forth her fruits in humbling our selues one to another in the feare of God, in helping, comforting and reléeuing one another &c. But lamentable it is to sée how cold Christian charitie is waxen,
and in brotherly sincere love one to Another, which must bring forth her fruits in humbling our selves one to Another in the Fear of God, in helping, comforting and relieving one Another etc. But lamentable it is to see how cold Christian charity is waxed,
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If these be our fruits, if thus we leade our liues, and yet come to communicate on this holy sacramēt, we prouoke gods fearefull vengeance against vs, fearefully for to plague vs. So Paul sheweth, that for the abusing of this sacrament at Corinth, God had so striken them, that many were dead,
If these be our fruits, if thus we lead our lives, and yet come to communicate on this holy sacrament, we provoke God's fearful vengeance against us, fearfully for to plague us So Paul shows, that for the abusing of this sacrament At Corinth, God had so stricken them, that many were dead,
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and ministred to all, without making any difference betwéene the cleane and vncleane, how ignorantly, vnreuerently and profanely it is receiued, I cannot but stand in terrour and horrour of gods fearefull plagues to come vpon vs,
and ministered to all, without making any difference between the clean and unclean, how ignorantly, unreverently and profanely it is received, I cannot but stand in terror and horror of God's fearful plagues to come upon us,
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finally suffered death to giue eternall life vnto vs. Thus when we come to receiue this sacrament, let vs thus declare the death of our Lord Iesus Christ,
finally suffered death to give Eternal life unto us Thus when we come to receive this sacrament, let us thus declare the death of our Lord Iesus christ,
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and which if we had, wée should haue no such néede of this sacrament, which is ordeyned to strengthen our faith and to be as it were a prop to vphold it) but with an vnfaigned faith (as the Apostle termeth it) come vnto Christ Iesus, lay our sins vpon him, beléeue that he hath made peace by ye blood of his crosse, & that by his stripes we be healed,
and which if we had, we should have no such need of this sacrament, which is ordained to strengthen our faith and to be as it were a prop to uphold it) but with an unfeigned faith (as the Apostle termeth it) come unto christ Iesus, lay our Sins upon him, believe that he hath made peace by you blood of his cross, & that by his stripes we be healed,
we shall not onely receiue these visible elements of bread and wine, but also we shal eat Christs flesh and drinke his blood, he shall dwell in vs and we in him,
we shall not only receive these visible elements of bred and wine, but also we shall eat Christ Flesh and drink his blood, he shall dwell in us and we in him,
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and our eternall comfort and saluation through Iesus Christ our onely sauiour & redéemer, to whom with the Father & the holy Ghost, be all praise, laud,
and our Eternal Comfort and salvation through Iesus christ our only Saviour & redeemer, to whom with the Father & the holy Ghost, be all praise, laud,
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and glorie now and for euer Amen. HOSEA. 14.10. Who is wise, and he shall vnderstand these things? and prudent and he shall know them? for the wayes of the Lord are vpright:
and glory now and for ever Amen. HOSEA. 14.10. Who is wise, and he shall understand these things? and prudent and he shall know them? for the ways of the Lord Are upright:
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