A most excellent sermon of the Lordes Supper wherein briefely (and yet plainly yenough [sic]) is liuely set foorth the matter of the Supper of the Lorde Iesus. By Henry Bullinger. Translated out of Frenche, into English by I.T.
THe Apostles, the Euangelistes, & Paul also the vessel of election, and Apostle of the Gentiles, haue diligently and perfectly described the holy and mysticall Supper of our Lorde and Redeemer Iesus Christ, in these wordes:
THe Apostles, the Evangelists, & Paul also the vessel of election, and Apostle of the Gentiles, have diligently and perfectly described the holy and mystical Supper of our Lord and Redeemer Iesus christ, in these words:
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but also we muste here ioyne the things going before, with those whiche come after: as such, whereby the whole mysterie is more clearely and amply set foorth.
but also we must Here join the things going before, with those which come After: as such, whereby the Whole mystery is more clearly and amply Set forth.
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although it be inwrapped in shadowes and figures, and proposing the whole matter, as it were to be beholden with one onely sight) that it is a sacramentall Ceremonie,
although it be inwrapped in shadows and figures, and proposing the Whole matter, as it were to be beholden with one only sighed) that it is a sacramental Ceremony,
or an holy action, ordeyned for the Churche, by Iesus Christe, our Lord, Redemer, and high Priest, wherby, in setting before vs in this Banquet, the bread and the wine, being mystical tokens and pledges, he commendeth vnto vs in like maner his doctrine,
or an holy actium, ordained for the Church, by Iesus Christ, our Lord, Redeemer, and high Priest, whereby, in setting before us in this Banquet, the bred and the wine, being mystical tokens and pledges, he commends unto us in like manner his Doctrine,
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Moreouer, he representeth or signifieth by these tokens and pledges, reneweth, & as it were setteth before our senses his giftes or benefites, which the faithful receiue.
Moreover, he Representeth or signifies by these tokens and pledges, Reneweth, & as it were sets before our Senses his Gifts or benefits, which the faithful receive.
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finally he confirmeth vnto vs the remembrance of his death and passion, and of our redemption, admonishing vs in the meane season of our dutie, which is chiefely to yelde him prayse and thankes giuyng.
finally he confirmeth unto us the remembrance of his death and passion, and of our redemption, admonishing us in the mean season of our duty, which is chiefly to yield him praise and thanks giving.
that is to say, that the Lorde our God of his meere grace and mercy taking pitie of mankind, sent into the worlde for the saluation of the faithfull, his onely sonne our Lord Iesus Christ, who by his death hath purged vs from all our sinnes,
that is to say, that the Lord our God of his mere grace and mercy taking pity of mankind, sent into the world for the salvation of the faithful, his only son our Lord Iesus christ, who by his death hath purged us from all our Sins,
and affection of mutuall seruice, and of all kinde of dutifull behauiour one toward another,) we reade, that the Lorde sayde vnto Peter, which gaynesayd him:
and affection of mutual service, and of all kind of dutiful behaviour one towards Another,) we read, that the Lord said unto Peter, which gainsaid him:
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Agayne the Lorde setteth before our eyes our redemptiō, obtained by his death when he eateth with a great desire wyth his Disciples the Pascall Lambe beyng offered vp.
Again the Lord sets before our eyes our redemption, obtained by his death when he Eateth with a great desire with his Disciples the Pascal Lamb being offered up.
but also hath expoūded it vnto vs most manifestly in cleere and euident woordes, as when he sayth plainely, that many mansions (that is to say, sufficient dwelling places) are prepared, with his heauenly father, to receiue all the elect,
but also hath expounded it unto us most manifestly in clear and evident words, as when he say plainly, that many mansions (that is to say, sufficient Dwelling places) Are prepared, with his heavenly father, to receive all the elect,
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for you haue sufficiently vnderstoode by that which wee haue alledged, with what diligence, and howe abundantly and aptly, he hath expounded and commended vnto vs in his doctrine (the which often in his Supper he repeated to hys Disciples) the principall point of our saluation.
for you have sufficiently understood by that which we have alleged, with what diligence, and how abundantly and aptly, he hath expounded and commended unto us in his Doctrine (the which often in his Supper he repeated to his Disciples) the principal point of our salvation.
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Nowe for so much as the doctrine of our Lord Iesus Christ doth not only shew vnto vs our redemption, and teacheth that faith in Christ, which truely iustifieth,
Now for so much as the Doctrine of our Lord Iesus christ does not only show unto us our redemption, and Teaches that faith in christ, which truly Justifieth,
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but also instructed vs to repentaunce, and to a graue and earnest accusation of all our misdeedes, a man may finde a singular discourse of all this matter in this Supper.
but also instructed us to Repentance, and to a graven and earnest accusation of all our misdeeds, a man may find a singular discourse of all this matter in this Supper.
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And because there be two sortes of men, the one altogether hypocriticall and vnfaithfull, wherof Iudas Iscariot which betrayed our Sauiour, is the true patterne:
And Because there be two sorts of men, the one altogether hypocritical and unfaithful, whereof Iudas Iscariot which betrayed our Saviour, is the true pattern:
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and the other righteous, pure, perfect, and faithful, neuerthelesse laden and burdened with vices and sinnes, the which the other Disciples of our Lord doo represent:
and the other righteous, pure, perfect, and faithful, nevertheless laden and burdened with vices and Sins, the which the other Disciples of our Lord do represent:
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and toucheth him nearely, threatening hym with euerlasting destruction: Consequently, he represseth his Disciples reasonyng among them selues, who should be greatest:
and touches him nearly, threatening him with everlasting destruction: Consequently, he represseth his Disciples reasoning among them selves, who should be greatest:
Also he aduertiseth them of their greeuous fall, exhorting them after their fall, to repentance, in setting before them the example of Peter, to whom he said:
Also he advertiseth them of their grievous fallen, exhorting them After their fallen, to Repentance, in setting before them the Exampl of Peter, to whom he said:
and in the Supper, wherby they are to prepare them selues thereunto, it is necessary that the first part be an earnest accusation of the former disordered and wicked life, with a most diligent admonition to repentance:
and in the Supper, whereby they Are to prepare them selves thereunto, it is necessary that the First part be an earnest accusation of the former disordered and wicked life, with a most diligent admonition to Repentance:
to the ende that al may know them selues, and acknowledge their sinnes, that they may confesse them selues to God purely in their hartes, that they may aske full pardon of the high priest Iesus Christ,
to the end that all may know them selves, and acknowledge their Sins, that they may confess them selves to God purely in their hearts, that they may ask full pardon of the high priest Iesus christ,
For it must often be repeated vnto men, that they keepe them selues from committing any thing vnwoorthy hym, whose members they be made in the holye Church.
For it must often be repeated unto men, that they keep them selves from committing any thing unworthy him, whose members they be made in the holy Church.
This selfe same doctrine of our Lorde Iesus Christ, bringeth to our remembrāce fayth and repentaunce, mutuall loue and charitie, the which without ceasing, it requireth of all those, who being the Disciples of Christe, are made in like manner, brethren of thē, whiche cal vpon his name.
This self same Doctrine of our Lord Iesus christ, brings to our remembrance faith and Repentance, mutual love and charity, the which without ceasing, it requires of all those, who being the Disciples of Christ, Are made in like manner, brothers of them, which call upon his name.
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Moreouer, he teacheth vs constancie in true faith, and pacience in aduersities and afflictions, declaryng the griefes which the faythfull must suffer in this world, for Iesus Christ.
Moreover, he Teaches us constancy in true faith, and patience in adversities and afflictions, declaring the griefs which the faithful must suffer in this world, for Iesus christ.
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By the which things we learne to exact the whole, according to the doctrine of the Euangelists and of the Churche, of all them which be partakers of the Lordes Supper.
By the which things we Learn to exact the Whole, according to the Doctrine of the Evangelists and of the Church, of all them which be partakers of the lords Supper.
That is to wyt, that they be in loue and charitie one with another, that they be constant in faith, pacient in afflictions, which they suffer for Iesus Christ:
That is to wit, that they be in love and charity one with Another, that they be constant in faith, patient in afflictions, which they suffer for Iesus christ:
To be briefe, there is nothing which the Lord repeateth more diligently, nor more often vnto his Disciples, in the Sermon which he made vnto them after the Supper, than this:
To be brief, there is nothing which the Lord repeateth more diligently, nor more often unto his Disciples, in the Sermon which he made unto them After the Supper, than this:
And I wyl pray the Father (saith Christ) and he shall giue you another Comforter, that he may bide with you for euer, (euen) the spirit of truth, (and) he shal teach you all things,
And I will pray the Father (Says christ) and he shall give you Another Comforter, that he may bide with you for ever, (even) the Spirit of truth, (and) he shall teach you all things,
And the rest which foloweth in the.xvi. of saint Iohn: Whereby we gather necessarily, that this doctrine ought to be continuall in the Churche, the which must be often tymes inculcated,
And the rest which Followeth in the xvi of saint John: Whereby we gather necessarily, that this Doctrine ought to be continual in the Church, the which must be often times inculcated,
and brought to mynd in the Supper of the Lorde, that the church of Christ may vnderstād, that those things which are spoken of the presence of the Lord, in the church,
and brought to mind in the Supper of the Lord, that the Church of christ may understand, that those things which Are spoken of the presence of the Lord, in the Church,
Hytherto I haue intreated briefely of the diuers, plentiful, and wholesome doctrine of our Lorde Iesus Christ, proposed to his disciples in his mystical Supper,
Hitherto I have entreated briefly of the diverse, plentiful, and wholesome Doctrine of our Lord Iesus christ, proposed to his Disciples in his mystical Supper,
that is to say, how he instituted this ceremoniall supper (if it may so be called) and howe the Sonne of God hym selfe, hauyng distributed the breade and the wine, celebrated the Supper,
that is to say, how he instituted this ceremonial supper (if it may so be called) and how the Son of God him self, having distributed the bread and the wine, celebrated the Supper,
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This hath been from the beginning receiued, and the Lorde our God hath alwayes vsed to ioyne signes to his promise or woord, whereby he bringeth to remembraunce his great and free benefites bestowed vppon men before,
This hath been from the beginning received, and the Lord our God hath always used to join Signs to his promise or word, whereby he brings to remembrance his great and free benefits bestowed upon men before,
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or to be bestowed vppon them after, by the which signes he gathereth men together into one company, wherein those benefites may be declared solemnly by the woorde of God,
or to be bestowed upon them After, by the which Signs he gathereth men together into one company, wherein those benefits may be declared solemnly by the word of God,
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These therfore consist in the word of God, by the thing signified, through the signe or Symbol, which is the outward thing ioyned to the woorde of God.
These Therefore consist in the word of God, by the thing signified, through the Signen or Symbol, which is the outward thing joined to the word of God.
Such were the Sacramentes of the auncient people, as the Passeouer, the sundry sacrifices of the Fathers, instituted partly for the acknowledging, callyng to remembraunce,
Such were the Sacraments of the ancient people, as the Passover, the sundry Sacrifices of the Father's, instituted partly for the acknowledging, calling to remembrance,
and sacrifising, neither yet the things set before our corporall eyes, but much rather ought we by the contemplation of the signe, (being instructed by his woorde,
and sacrificing, neither yet the things Set before our corporal eyes, but much rather ought we by the contemplation of the Signen, (being instructed by his word,
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and inwardly lightened by the holy Ghost) to lift vp our selues, and to pierce vnto the consideration and ful fruition of the spiritual things signified, whereof commeth greate profite,
and inwardly lightened by the holy Ghost) to lift up our selves, and to pierce unto the consideration and full fruition of the spiritual things signified, whereof comes great profit,
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nor in the sacrifices of the Fathers, but that which we beholde outwardly with our eyes, what difference thinke you, may they put betweene those things,
nor in the Sacrifices of the Father's, but that which we behold outwardly with our eyes, what difference think you, may they put between those things,
For this cause, we reade, that the most holy and most wise Prophetes of God dyd greatly reproue them, which esteemed the sacrifices by the outward appearance onely, without faith, and the spirit, saying:
For this cause, we read, that the most holy and most wise prophets of God did greatly reprove them, which esteemed the Sacrifices by the outward appearance only, without faith, and the Spirit, saying:
and redeeme his elect, and also considering that the Lorde Iesus Christ is already come into the world, being geuen of his Father for the saluation of all the faithful, it had been very vnseemly, that the signes shoulde continue in the church, which should witnesse, that Christ should come, who already was come.
and Redeem his elect, and also considering that the Lord Iesus christ is already come into the world, being given of his Father for the salvation of all the faithful, it had been very unseemly, that the Signs should continue in the Church, which should witness, that christ should come, who already was come.
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and if thou knowe not what this breade is, what this wine is, and what things they represent vnto vs, in refreshing our memorie therewith, this Supper will not seeme to differ much from a common supper.
and if thou know not what this bread is, what this wine is, and what things they represent unto us, in refreshing our memory therewith, this Supper will not seem to differ much from a Common supper.
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The sacrament therefore of Iesus Christ deliuered to death and of his passion, and in lyke manner our redemption, is deliuered here vnto vs. And that we may the better vnderstand these things, we wil proceed in searching out throughly that which the Lord did in this Supper,
The sacrament Therefore of Iesus christ Delivered to death and of his passion, and in like manner our redemption, is Delivered Here unto us And that we may the better understand these things, we will proceed in searching out thoroughly that which the Lord did in this Supper,
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for the Lorde our Sauiour instituted it, and he did not institute the Masse. And if the Masse seeme vnto any to be worthy of commendation, price, and estimation,
for the Lord our Saviour instituted it, and he did not institute the Mass. And if the Mass seem unto any to be worthy of commendation, price, and estimation,
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and auncientnesse hath woonne vnto them a great renoume, in so much that in consideration of them, the Masse is taken to be an excellēt thing, ought not the Apostles, the Father of Fathers to be much more esteemed of you, who in holynesse and learnyng,
and ancientness hath woonne unto them a great renown, in so much that in consideration of them, the Mass is taken to be an excellent thing, ought not the Apostles, the Father of Father's to be much more esteemed of you, who in holiness and learning,
but they celebrated the Supper in the same forme as the Gospell here teacheth vs. For as much then as the Masse was as it were vnknowen vnto the aūcient Fathers them selues,
but they celebrated the Supper in the same Form as the Gospel Here Teaches us For as much then as the Mass was as it were unknown unto the ancient Father's them selves,
Saint Cyprian also the Martyr saith, that euery thing which is deuised by mans madnesse, to breake Gods ordinaunce, is adulterous, wicked, and full of sacrilege.
Saint Cyprian also the Martyr Says, that every thing which is devised by men madness, to break God's Ordinance, is adulterous, wicked, and full of sacrilege.
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but what Christ, who is before al men, dyd first. Al this saith S. Cyprian. Therefore let vs goe foreward to examine diligently that, which the Lord dyd before all,
but what christ, who is before all men, did First. All this Says S. Cyprian. Therefore let us go forward to examine diligently that, which the Lord did before all,
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Iesus hauing partly ended the wholesome admonitions, tooke bread, and the cuppe also, he tooke (I say) of the breade which then was vpon the table of the Pascall Supper.
Iesus having partly ended the wholesome admonitions, took bred, and the cup also, he took (I say) of the bread which then was upon the table of the Pascal Supper.
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Let vs therefore esteeme all these thyngs by the authour thereof, I meane, by the sonne of God, who is the wisedome of the Father, whom since this simplicitie pleased, it ought also to please thee, seeing that if he would, he could haue giuen to all this matter, a forme much more famous and precious,
Let us Therefore esteem all these things by the author thereof, I mean, by the son of God, who is the Wisdom of the Father, whom since this simplicity pleased, it ought also to please thee, seeing that if he would, he could have given to all this matter, a Form much more famous and precious,
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Verily our Lorde hath taken away the painfull ceremonies of the lawe, and hath instituted a newe forme, without labour or sumptuousnesse, and easie to be furnished.
Verily our Lord hath taken away the painful ceremonies of the law, and hath instituted a new Form, without labour or sumptuousness, and easy to be furnished.
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He which thinketh that God hath pleasure in garmentes, precious stones, and other things which are greatly set by, is vtterly ignorant what God is. &c. That more is, this simple Institution is the true blessyng and consecration of the Supper, hauing the woorde of God for an expresse marke and commaundement.
He which Thinketh that God hath pleasure in garments, precious stones, and other things which Are greatly Set by, is utterly ignorant what God is. etc. That more is, this simple Institution is the true blessing and consecration of the Supper, having the word of God for an express mark and Commandment.
Neyther must we here depend of the Minister, neyther looke for the breathing of a Priest consecrated by a Bishop, recityng distinctly the fiue woordes of Consecration,
Neither must we Here depend of the Minister, neither look for the breathing of a Priest consecrated by a Bishop, reciting distinctly the fiue words of Consecration,
To be briefe, we doo iustly esteeme this consecratyng and blessyng of our high Prieste Iesus Christ the sonne of God, more precious than the cōsecration of all Bishops, which hath no testimonie nor confirmation by the woord of God,
To be brief, we do justly esteem this consecrating and blessing of our high Priest Iesus christ the son of God, more precious than the consecration of all Bishops, which hath no testimony nor confirmation by the word of God,
Therfore it is no marueile if the auncient Writers haue geuen it especially the name of Eucharist, (that is to say, Thankes geuing) although besides this, it haue diuers other names.
Therefore it is no marvel if the ancient Writers have given it especially the name of Eucharist, (that is to say, Thanks giving) although beside this, it have diverse other names.
Wherfore the auncient writers named the whole holy misterie, by this parte of the action thereof, the breaking of bread. Let vs then breake the bread hauing receyued it at the Ministers handes,
Wherefore the ancient writers nam the Whole holy mystery, by this part of the actium thereof, the breaking of bred. Let us then break the bred having received it At the Ministers hands,
Tantum ergò Sacramentum veneremur cernui ) That is to say, Let vs woorship so great a sacrament bowing our selues downwarde ▪ &c. The Lorde in his institution to his Apostles hath taughte vs nothing touching these matters.
Tantum ergò Sacramentum veneremur cernui) That is to say, Let us worship so great a sacrament bowing our selves downward ▪ etc. The Lord in his Institution to his Apostles hath taught us nothing touching these matters.
For these things were ordayned long tyme after, by the Popes of Rome and their ministers, that that which was forespoken by Daniell and by our Lord Iesus Christ myght be accomplished.
For these things were ordained long time After, by the Popes of Room and their Ministers, that that which was forespoken by Daniell and by our Lord Iesus christ might be accomplished.
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This is my body, Matt. 26.26. Marke 14.22. 1. Cor. 11.24. Mat 26.26. Marke 14.24. This is my bloud, ought not to be taken accordyng to the grosse literall sense,
This is my body, Matt. 26.26. Mark 14.22. 1. Cor. 11.24. Mathew 26.26. Mark 14.24. This is my blood, ought not to be taken according to the gross literal sense,
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Iesus Christ after he hath offered one sacrifice for sinnes, is set down for euer on the right hand of God, from hencefoorth tarying tyll his foes be made his footestoole.
Iesus christ After he hath offered one sacrifice for Sins, is Set down for ever on the right hand of God, from henceforth tarrying till his foes be made his footstool.
Christ, as he is God, is all wholy present in euerye place, but, accordyng to the measure & propertie of a true bodye, he hath his place in some one place of heauen.
christ, as he is God, is all wholly present in every place, but, according to the measure & property of a true body, he hath his place in Some one place of heaven.
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He hath giuen immortalitie to his body (in the glorification therof.) After this forme he is not to be thought to be diffused and spread abrode euery where.
He hath given immortality to his body (in the glorification thereof.) After this Form he is not to be Thought to be diffused and spread abroad every where.
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Wherfore we must take good heede, that we doo not so affirme the Diuinitie of the man (Christe) that wee take awaye the truth of (his) body. For one person is God and man,
Wherefore we must take good heed, that we do not so affirm the Divinity of the man (Christ) that we take away the truth of (his) body. For one person is God and man,
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and according to the true sense of the Scripture, agreeable to this matter. Moreouer, the Catholique veritie suffereth vs not to faine, that Christ hath two bodyes.
and according to the true sense of the Scripture, agreeable to this matter. Moreover, the Catholic verity suffers us not to feign, that christ hath two bodies.
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But if thou take the woordes of the Lorde, after the Letter, This is my body: without doubt the blessed body of the Lorde being set at the Table with his Disciples, gaue vnto them also, I knowe not what other body:
But if thou take the words of the Lord, After the letter, This is my body: without doubt the blessed body of the Lord being Set At the Table with his Disciples, gave unto them also, I know not what other body:
& that in these two places he speaketh of this selfe same body, it seemeth vnto me, that this place of Saint Matthewe ought to be expounded by that of S. Iohn, seeing that S. Augustine also in his third booke of the agreement of the Euangelistes, supposeth that S. Iohn speaketh not of the Institution of the Supper of the Lord,
& that in these two places he speaks of this self same body, it seems unto me, that this place of Saint Matthew ought to be expounded by that of S. John, seeing that S. Augustine also in his third book of the agreement of the Evangelists, Supposeth that S. John speaks not of the Institution of the Supper of the Lord,
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To be short, me thinketh, that there cannot be found a better interpretour or expounder of the Lordes woord then the Lord himselfe, who for so much as he saith in the.vi. Chapter of Saint Iohn, that his flesh being eaten (to wit, corporally,
To be short, me Thinketh, that there cannot be found a better Interpreter or expounder of the lords word then the Lord himself, who for so much as he Says in the vi Chapter of Saint John, that his Flesh being eaten (to wit, corporally,
Therefore the Lord Iesus Christ, sitting in his true body at the ryght hand of the Father in heauen, maketh vs partakers of lyfe, which he purchased for vs by giuing his body for vs,
Therefore the Lord Iesus christ, sitting in his true body At the right hand of the Father in heaven, makes us partakers of life, which he purchased for us by giving his body for us,
and by shedding his bloud) and we receyue the same lyfe of Christ, by true fayth, that is to wit, all the heauenly giftes of Christ, that Christ may lyue in vs, and we in him.
and by shedding his blood) and we receive the same life of christ, by true faith, that is to wit, all the heavenly Gifts of christ, that christ may live in us, and we in him.
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as some doo wrongfully charge vs. For we doo acknowledge and confesse Christ to be the meate and the drinke of lyfe, the which conceyue spiritually by fayth,
as Some do wrongfully charge us For we do acknowledge and confess christ to be the meat and the drink of life, the which conceive spiritually by faith,
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In both the two Sacramentes there is one reason of the communion of Christ, and in both the two, those things, which Christ hath commaunded the faythfull to doo, are doone by them with a singuler profit.
In both the two Sacraments there is one reason of the communion of christ, and in both the two, those things, which christ hath commanded the faithful to do, Are done by them with a singular profit.
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Cornelius did not despyse Baptisme, or thinke it superfluous, but he receyued it as the washing of regeneration, notwithstanding that he did beleeue before Baptisme,
Cornelius did not despise Baptism, or think it superfluous, but he received it as the washing of regeneration, notwithstanding that he did believe before Baptism,
Neither doo we receyue the Supper in vayne, when as we, proouing our selues (according to the commaundement of the Apostle) come to the Supper with fayth, and euen with Iesus Christ dwelling already in our hartes.
Neither do we receive the Supper in vain, when as we, proving our selves (according to the Commandment of the Apostle) come to the Supper with faith, and even with Iesus christ Dwelling already in our hearts.
For in the celebration of the Supper, we continue the communion, which wee haue with him, in dooing (not without great ioye) that which the Lord hath commaunded vs to doo, in remembrance of him.
For in the celebration of the Supper, we continue the communion, which we have with him, in doing (not without great joy) that which the Lord hath commanded us to do, in remembrance of him.
vnto them which come thereunto, al though they be not so thorowly prepared, as it were meete they should, that they may be made by the same fayth partakers of Christ.
unto them which come thereunto, all though they be not so thoroughly prepared, as it were meet they should, that they may be made by the same faith partakers of christ.
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Therefore vtterly reiecting all carnall cogitation, let vs acknowledge that a misterie is geuen here vnto vs. Let vs remember that the holy Apostles and Euangelistes of the Lord haue in such sorte written the woordes touching the cuppe, that if any perhaps would tye himselfe vnaduisedly to the bare woordes touching the bread,
Therefore utterly rejecting all carnal cogitation, let us acknowledge that a mystery is given Here unto us Let us Remember that the holy Apostles and Evangelists of the Lord have in such sort written the words touching the cup, that if any perhaps would tie himself unadvisedly to the bore words touching the bred,
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But if you vrge vs in these woordes, this is my body, to rest wholly in the literall sense, what should let vs to presse you also in the woordes of the cuppe, with the lyke literall sense? But if you obiect vnto vs the absurditie in these woordes, we will obiect to you the lyke absurditie in those woordes also.
But if you urge us in these words, this is my body, to rest wholly in the literal sense, what should let us to press you also in the words of the cup, with the like literal sense? But if you Object unto us the absurdity in these words, we will Object to you the like absurdity in those words also.
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What then? I demaund of you, whether the cuppe shall be the Testament? Who knoweth not, that the Testament or couenant is the forgiuenesse of sinnes? For the propheticall and Apostolicall Scripture dooth so witnesse it also.
What then? I demand of you, whither the cup shall be the Testament? Who Knoweth not, that the Testament or Covenant is the forgiveness of Sins? For the prophetical and Apostolical Scripture doth so witness it also.
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For the wine in the cuppe is the Sacrament of the true bloud of Christ, shedde for the remission of sinnes, the which commeth vnto vs by the testament.
For the wine in the cup is the Sacrament of the true blood of christ, shed for the remission of Sins, the which comes unto us by the Testament.
What shall we say of that, which was forbiddē in the Lawe, that the aunciēt people of God, should not eate of the bloud of any oblation, whatsoeuer it were? who will then beleeue that in the most perfect Supper of the new Testament, we should drinke bloud? If it were so, the Paynims long agoe sayd truly, that the Christians were woont in their assemblies to eate mans flesh in deede,
What shall we say of that, which was forbidden in the Law, that the ancient people of God, should not eat of the blood of any oblation, whatsoever it were? who will then believe that in the most perfect Supper of the new Testament, we should drink blood? If it were so, the Pagans long ago said truly, that the Christians were wont in their assemblies to eat men Flesh in deed,
For me thinketh that the things, which wee haue touched, when as we are in hande with the doctrine of Christ in the Supper, ought here to be remembred.
For me Thinketh that the things, which we have touched, when as we Are in hand with the Doctrine of christ in the Supper, ought Here to be remembered.
Let them then shewe, what manner of presence it is, which they doo affirme. Surely they will say, that they vnderstand a corporall presence, but yet notwithstanding spirituall, inuisible, and ineffable.
Let them then show, what manner of presence it is, which they do affirm. Surely they will say, that they understand a corporal presence, but yet notwithstanding spiritual, invisible, and ineffable.
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and not euery where, sauing onely according to the communication of the properties. Consequently they accurse, and accōpt as accursed, all such which thinke the contrary.
and not every where, Saving only according to the communication of the properties. Consequently they accurse, and account as accursed, all such which think the contrary.
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but that, whereby Christ our Lord (which hath and retayneth a true body, and is resident in heauen) is present vnto vs by his holy spirit, reuiueth vs, feedeth vs, refresheth vs, and saueth vs:
but that, whereby christ our Lord (which hath and retaineth a true body, and is resident in heaven) is present unto us by his holy Spirit, reviveth us, feeds us, refresheth us, and Saveth us:
Let then the decrees and ordinaūces of all men whatsoeuer, which ordinaūces commaūd that the lay or secular should communicate at the Supper, vnder one of the two kindes onely (that is to say, vnder the forme of breade) giue place to these cleare and expresse woordes of the Lord.
Let then the decrees and ordinances of all men whatsoever, which ordinances command that the lay or secular should communicate At the Supper, under one of the two Kinds only (that is to say, under the Form of bread) give place to these clear and express words of the Lord.
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Furthermore these Sacramentes or symbols, serue vs for a seale and for a true testimonie, that the sonne of God, hauyng takē humane flesh, is come into the world, who hauyng gyuen his body,
Furthermore these Sacraments or symbols, serve us for a seal and for a true testimony, that the son of God, having taken humane Flesh, is come into the world, who having given his body,
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and that it is not bound, or subiecte to any certayne number. And for this cause, the sentence of S. Augustine to Ianuarius is commendable: The which he vttereth thus:
and that it is not bound, or Subject to any certain number. And for this cause, the sentence of S. Augustine to January is commendable: The which he uttereth thus:
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and imprinte in our memorie, this great benefite and mistery of our redemption, and of his passion, that is to say, that he had delyuered his body to death for vs,
and imprinte in our memory, this great benefit and mystery of our redemption, and of his passion, that is to say, that he had Delivered his body to death for us,
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To be briefe, these thinges which we do, serue vs for remembraunces, remembraunces (I say) instituted touching thinges past, to confirme & refreshe often tymes the remembraunce of the passion of the Lord, and of our redemption.
To be brief, these things which we do, serve us for remembrances, remembrances (I say) instituted touching things past, to confirm & refresh often times the remembrance of the passion of the Lord, and of our redemption.
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The fleshe (saith he) and the bloud of this sacrifice, were promised before the comyng of Christ, by the oblations and offeringes, Which were figures of them, in the passion of Christ, they were perfourmed by the trulie it selfe:
The Flesh (Says he) and the blood of this sacrifice, were promised before the coming of christ, by the Oblations and offerings, Which were figures of them, in the passion of christ, they were performed by the truly it self:
Now the same Lorde in auncient tyme ordained the Pascall Supper, which he called also a memoriall and commemoration, that the benefit of the deliueraunce foorth of Egypte (the true image and figure of the vniuersall redemption by Christ) might be refreshed and renued euery yere to the remēbraunce of the faythfull.
Now the same Lord in ancient time ordained the Pascal Supper, which he called also a memorial and commemoration, that the benefit of the deliverance forth of Egypt (the true image and figure of the universal redemption by christ) might be refreshed and renewed every year to the remembrance of the faithful.
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& the shadow in the other, in both two the remēbraunce, in both two saluation, and lyfe, through the Messias, finally in both two there were prayses, and spirituall reioysyng.
& the shadow in the other, in both two the remembrance, in both two salvation, and life, through the Messias, finally in both two there were praises, and spiritual rejoicing.
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vntill the cōmyng of Christ, who by hys commyng into the worlde, hath fulfilled al the promyses, hauyng abrogated and abolished the shadowes and figures.
until the coming of christ, who by his coming into the world, hath fulfilled all the promises, having abrogated and abolished the shadows and figures.
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By these thinges we are confirmed to continue in this simplicity, keepyng our selues from receyuing at the handes of any person, whatsoeuer he be, any thing, which agreeth not with this institution and holy maner of doyng.
By these things we Are confirmed to continue in this simplicity, keeping our selves from receiving At the hands of any person, whatsoever he be, any thing, which agreeth not with this Institution and holy manner of doing.
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Let the tradition of Christ suffice vs, let vs here do simply that, which the Lorde hath commaunded vs to do, hauyng herein set foorth him selfe to vs, for an example and guyde.
Let the tradition of christ suffice us, let us Here do simply that, which the Lord hath commanded us to do, having herein Set forth him self to us, for an Exampl and guide.
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& how they behaued them selues therein, that hereby we may learne, how we ought to behaue our selues also in the celebration of this most holy banquet.
& how they behaved them selves therein, that hereby we may Learn, how we ought to behave our selves also in the celebration of this most holy banquet.
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Neuerthelesse they beleeued by true fayth in the Lorde, were receyued into his fauour, and clensed from their sinnes, they acknowledged theyr weakenesse, made theyr supplication to the Lord, depended vppon him only,
Nevertheless they believed by true faith in the Lord, were received into his favour, and cleansed from their Sins, they acknowledged their weakness, made their supplication to the Lord, depended upon him only,
Let vs followe in all things the Disciples of the Lord, in simplicitie, fayth and obedience, dooing that, which they did, following the commaundement of the Lord, beleeuing that we are acceptable to the father through Iesus Christ, of whom only it behoueth vs to depend, beseeching him to absolue vs, to make vs perfect,
Let us follow in all things the Disciples of the Lord, in simplicity, faith and Obedience, doing that, which they did, following the Commandment of the Lord, believing that we Are acceptable to the father through Iesus christ, of whom only it behooves us to depend, beseeching him to absolve us, to make us perfect,
Wherefore then, and why sayth hee agayne or how dooth he affirme, that he will goe to the Father, from whom vndoubtedly he neuer departed? But to goe to the Father and to depart from vs, was to take foorth of this world the nature, which he had taken of vs. Thou seest therefore, that it was proper to the selfe same nature, to be taken hence,
Wherefore then, and why say he again or how doth he affirm, that he will go to the Father, from whom undoubtedly he never departed? But to go to the Father and to depart from us, was to take forth of this world the nature, which he had taken of us Thou See Therefore, that it was proper to the self same nature, to be taken hence,
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and he is not with vs. For these, whom he hath left, and from whom he is departed touching his Manhead, he hath not left, neither is he departed from. Touching his Godhead.
and he is not with us For these, whom he hath left, and from whom he is departed touching his Manhead, he hath not left, neither is he departed from. Touching his Godhead.
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