A setting open of the subtyle sophistrie of Thomas VVatson Doctor of Diuinitie which he vsed in hys two sermons made before Queene Mary, in the thirde and fift Fridayes in Lent anno. 1553. to prooue the reall presence of Christs body and bloud in the sacrament, and the Masse to be the sacrifice of the newe Testament, written by Robert Crowley clearke. Seene and allowed according to the Queenes Maiesties iniunctions.
Two notable Sermons, made the thirde and fift Fridayes in Lent last past, before the Queenes Highnesse, concerning the Reall presence of Christs bodie and bloud in the blessed sacrament,
Two notable Sermons, made the Third and fift Fridays in Lent last passed, before the Queens Highness, Concerning the Real presence of Christ body and blood in the blessed sacrament,
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that they were not notable good. Obsecro vos fratres, per misericordiam dei: vt exhibeatis corpora vestra hostiam viuam, sanctam, deo placentem. &c. Roma. 12.
that they were not notable good. Obsecro vos Brothers, per misericordiam dei: vt exhibeatis corpora Vestra hostiam viuam, Sanctam, God placentem. etc. Roma. 12.
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If S. Paule writing to the Philippians, the thirde chapter, was not ashamed to saye, to write one thing diuers times to you, is not paine or sloth to mee,
If S. Paul writing to the Philippians, the Third chapter, was not ashamed to say, to write one thing diverse times to you, is not pain or sloth to me,
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much lesse ought I to be ashamed, for that I propounde to you at this time, that lesson againe which before I haue twise entreated, seeing I intende (by Gods grace) to speak nothing,
much less ought I to be ashamed, for that I propound to you At this time, that Lesson again which before I have twice entreated, seeing I intend (by God's grace) to speak nothing,
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then how to offer vp our selues to God, a liuing, holy and pleasing sacrifice, to ouercome and represse our naughtie will and affections? to mortifie our earthlye members and conuersation? And so to banish sinne, that it reigne not in our mortall bodies? the largenesse of which matter is so great,
then how to offer up our selves to God, a living, holy and pleasing sacrifice, to overcome and repress our naughty will and affections? to mortify our earthly members and Conversation? And so to banish sin, that it Reign not in our Mortal bodies? the largeness of which matter is so great,
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yet the intreating of it being long, must needes be various, and for that reason can not be tedious, to him that loueth to learne to liue well, and please almightie God.
yet the entreating of it being long, must needs be various, and for that reason can not be tedious, to him that loves to Learn to live well, and please almighty God.
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Satan, transforming himselfe into the likenesse of an Angell of light, is neuer the later an enimie still, according to the true Etymologie of his name.
Satan, transforming himself into the likeness of an Angel of Light, is never the later an enemy still, according to the true Etymology of his name.
The ende of this my matter is, to destroye the kingdome of sinne, for which purpose, Gods sonne was incarnate, to bring which thing to passe, in vs was all the life, the exāple, the passion, the Resurrection of Christ,
The end of this my matter is, to destroy the Kingdom of sin, for which purpose, God's son was incarnate, to bring which thing to pass, in us was all the life, the Exampl, the passion, the Resurrection of christ,
As Infidels, Iewes, Heretiks, Scismatikes, false brethren, and counterfet christians, both in lyuing and learning, labouring night and daye with all witte and will:
As Infidels, Iewes, Heretics, Schismatics, false brothers, and counterfeit Christians, both in living and learning, labouring night and day with all wit and will:
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I haue opened the decay of fayth, good workes and penance, which be remedies against sinne. One other remedie there is, that lieth in much decay, which will lye still,
I have opened the decay of faith, good works and penance, which be remedies against sin. One other remedy there is, that lies in much decay, which will lie still,
I meane the sacrifice of the church, the sacrifice of the newe testament, the sacrifice of our reconciliation, in the bodie and bloude of our Lorde Iesus Christ, which he hath instituted in hys last supper,
I mean the sacrifice of the Church, the sacrifice of the new Testament, the sacrifice of our reconciliation, in the body and blood of our Lord Iesus christ, which he hath instituted in his last supper,
and so as Ireneus sayth, Noui testamenti, nouam docuit oblationem: Ireneus. li. 4. cap. 32. quam Ecclesia ab Apostolis accipiens, in vniuerso mundo offert deo:
and so as Irenaeus say, Noui Testamenti, nouam Doctrine oblationem: Irenaeus. li. 4. cap. 32. quam Ecclesia ab Apostles accipiens, in vniuerso mundo offered God:
then haue you done as well therein, as you doe here in the decaye of the fourth remedie, which you call the sacrifice of the Church. &c. For neither may the supper of the Lorde bée properlye called the sacrifice of the Church, the sacrifice of the new Testament,
then have you done as well therein, as you do Here in the decay of the fourth remedy, which you call the sacrifice of the Church. etc. For neither may the supper of the Lord been properly called the sacrifice of the Church, the sacrifice of the new Testament,
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and therfore I will cite them as Ireneus wrote them, although it be something long, that the simple Reader be no longer deceyued by your subtile handling of the Fathers writings.
and Therefore I will Cite them as Irenaeus wrote them, although it be something long, that the simple Reader be no longer deceived by your subtle handling of the Father's writings.
Ex quibus omnibus manifestum est, quia non sacrificia & holocaustomata quaerebat ab eis Deus: sed fidem, & obedientiam, & iusticiam, propter illorum salutem.
Ex quibus omnibus Manifest est, quia non Sacrifice & holocaustomata quaerebat ab eis Deus: sed fidem, & obedientiam, & iusticiam, propter Illorum salutem.
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quoniam veritatem predicabant, illos autem arguens sua culpa insipientes. Sed & suis Discipulis dans consilium primitias Deo offerre ex suis creaturis:
quoniam veritatem predicabant, Illos autem arguens sua culpa insipientes. Said & suis Discipulis dans consilium primitias God offer ex suis Creaturis:
& noui testamenti nouam docuit oblationem, quam Ecclesia ab Apostolis accipiens, in vniuerso mundo offert Deo, ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento, de quo in.12. Prophetis Malachias sic praesignificauit.
& noui Testamenti nouam Doctrine oblationem, quam Ecclesia ab Apostles accipiens, in vniuerso mundo offered God, ei qui alimenta nobis praestat primitias suorum munerum in nouo Testament, de quo in.12. Prophetess Malachias sic praesignificauit.
Quoniam magnum est nomen meum in gentibus, dicit Dominus omnipotens: manifestissime significans per haec, quoniam prior quidem populus cessabit offerre Deo:
Quoniam magnum est Nome meum in gentibus, dicit Dominus omnipotens: manifestissime significans per haec, quoniam prior quidem populus cessabit offer God:
omni autem loco sacrificium offertur ei, & hoc purum, nomen autem eius glorificatur in gentibus. These be the words, sayth he, that you must fulfill in déede.
omni autem loco Sacrificium offertur ei, & hoc purum, Nome autem eius glorificatur in gentibus. These be the words, say he, that you must fulfil in deed.
euen vnto him that giueth the first fruites of his owne giftes in the newe Testament, to be oure foode, wherof in the twelue Prophetes, Malachie doth foreshow in this sort.
even unto him that gives the First fruits of his own Gifts in the new Testament, to be our food, whereof in the twelue prophets, Malachi does foreshow in this sort.
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he did thereby teach his disciples to offer that sacrifice (as ye may learne in S. Augustine his sermon De sacramentis fidelium, ) and of the Apostles hath the church learned to offer the same in all partes of the worlde, which is Incense and pure sacrifice,
he did thereby teach his Disciples to offer that sacrifice (as you may Learn in S. Augustine his sermon De sacramentis Fidelium,) and of the Apostles hath the Church learned to offer the same in all parts of the world, which is Incense and pure sacrifice,
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and that of late, so assaulted, reuiled, reiected, blasphemed, oppressed, persecuted, and with such reproch and indignation banished & exiled, without cause or any good grounde why they shoulde so haue done,
and that of late, so assaulted, reviled, rejected, blasphemed, oppressed, persecuted, and with such reproach and Indignation banished & exiled, without cause or any good ground why they should so have done,
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Which as S. Cyprian doth say, Ad totius hominis vitam salutem { que } proficit, simul medicamentum & holocaustum ad sanandas infirmitates, & purgandas iniquitates existens.
Which as S. Cyprian does say, Ad totius hominis vitam salutem { que } proficit, simul medicamentum & Holocaust ad sanandas infirmitates, & purgandas Iniquities existens.
As for the grounde and cause why we assault it, reuile, reiect, blaspheme, oppresse and persecute it. &c. it is such, that you and all your sort, are not able iustly to remoue.
As for the ground and cause why we assault it, revile, reject, Blaspheme, oppress and persecute it. etc. it is such, that you and all your sort, Are not able justly to remove.
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Doth it not rob Christ of his glorie, in that it is made a sacrifice propitiatorie for sinnes? Doth it not rob the people of the comfort they shoulde conceyue by receyuing that thing, which in your Masse they may but sée and worship? Hath it not bene the ouerthrowe of many thousands, which being seduced by your false teaching, haue called it their maker and redéemer,
Does it not rob christ of his glory, in that it is made a sacrifice propitiatory for Sins? Does it not rob the people of the Comfort they should conceive by receiving that thing, which in your Mass they may but see and worship? Hath it not be the overthrown of many thousands, which being seduced by your false teaching, have called it their maker and redeemer,
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and haue giuen vnto it, the honour due to both? And where ye saye that sinne must decaye where it is vsed, I pray you how decayed sinne in the Abbayes, where it was most vsed? Forsooth euen as in Sodome, when Lots doctrine was refused.
and have given unto it, the honour due to both? And where you say that sin must decay where it is used, I pray you how decayed sin in the Abbeys, where it was most used? Forsooth even as in Sodom, when Lots Doctrine was refused.
What amendment of life wrought it in this Realme in Quéene Maries dayes? Forsooth euen such as the golden Calues wrought in Israell in king Ierobohams time,
What amendment of life wrought it in this Realm in Queen Mary's days? Forsooth even such as the golden Calves wrought in Israel in King Ierobohams time,
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For (as S. Austen sayth) carnall men must by the degrées and steps of sacramentes be brought from those things that be séene with the bodily eyes, to those that be vnderstanded by the minde.
For (as S. Austen say) carnal men must by the Degrees and steps of Sacraments be brought from those things that be seen with the bodily eyes, to those that be understanded by the mind.
And as the brent offerings, did preach to the offerers, that if they woulde haue their iniquities purged by Christ, they must offer themselues wholy to God by obedience to his will:
And as the brent offerings, did preach to the offerers, that if they would have their iniquities purged by christ, they must offer themselves wholly to God by Obedience to his will:
This little time that I haue now, I entende (God willing) to bestow in this matter, to reduce into your remembrance the foundation and commoditie of thys sacrifice of the Church,
This little time that I have now, I intend (God willing) to bestow in this matter, to reduce into your remembrance the Foundation and commodity of this sacrifice of the Church,
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and to repel such bolts, as the foolishnesse of some, and the malice of other, haue shot against it, that knowing the necessitie and goodnesse of it, we may follow the counsell of S. Bernarde which sayd, Discamus eius humilitatem, Bernardus homil. 3. super missus est.
and to repel such bolts, as the foolishness of Some, and the malice of other, have shot against it, that knowing the necessity and Goodness of it, we may follow the counsel of S. Bernard which said, Discamus eius humilitatem, Bernard Homily. 3. super missus est.
imitemur mansuetudinem, amplectamur dilectionem, communicemus passionibus, tauemur in sanguine eius: ipsum offeramus propitionem pro peccatis nostris, quoniam ad hoc ipse natus & datus est nobis.
imitemur mansuetudinem, amplectamur dilectionem, communicemus passionibus, tauemur in sanguine eius: ipsum offeramus propitionem Pro peccatis nostris, quoniam ad hoc ipse Born & Datus est nobis.
Let vs learne his humillitie, let vs followe his meekenesse and gentlenesse, let vs embrace his loue, let vs communicate his passions by suffring with him, let vs bee washed in his bloud, let vs offer him the propitiation,
Let us Learn his humility, let us follow his meekness and gentleness, let us embrace his love, let us communicate his passion by suffering with him, let us be washed in his blood, let us offer him the propitiation,
Your purpose is (you say) in this sermon to reduce into the remembrance of your Auditorie, the foundation and commoditie of the Masse. (For that it is that you call the sacrifice of the Church) and to repell the bolts. &c.
Your purpose is (you say) in this sermon to reduce into the remembrance of your Auditory, the Foundation and commodity of the Mass. (For that it is that you call the sacrifice of the Church) and to repel the bolts. etc.
yet haue they bestowed them so wisely and charitably in the defence of the true Turtle Doue, the Church of Iesus Christ, that you nor any of your sort, neuer yet hath bene,
yet have they bestowed them so wisely and charitably in the defence of the true Turtle Dove, the Church of Iesus christ, that you nor any of your sort, never yet hath be,
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For what maner of spéeches are these? Cōmunicemus passionibus, lauemur in sanguine eius? Are they not Metaphores? For if we vse these words in their proper signification,
For what manner of Speeches Are these? Cōmunicemus passionibus, lauemur in sanguine eius? are they not Metaphors? For if we use these words in their proper signification,
how is it possible for vs to doe the thing that Bernarde exhorteth vs to doe? Can we by any meanes suffer any part of that passion that Christ suffered in his owne person? And is it possible for vs to bathe our bodies in his bloud? I thinke you be not so mad as once to thinke it.
how is it possible for us to do the thing that Bernard exhorteth us to do? Can we by any means suffer any part of that passion that christ suffered in his own person? And is it possible for us to bathe our bodies in his blood? I think you be not so mad as once to think it.
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for to that ende he was borne and giuen vnto vs, and vrge that as a proper speach, where as it is manifest, that to speake properly, it cannot be true, that any eyther can or euer coulde,
for to that end he was born and given unto us, and urge that as a proper speech, where as it is manifest, that to speak properly, it cannot be true, that any either can or ever could,
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That is, by beléeuing the promise that God the father hath made therein, and by receyuing the sacrament Baptisme, the seale of that promise on Gods behalfe,
That is, by believing the promise that God the father hath made therein, and by receiving the sacrament Baptism, the seal of that promise on God's behalf,
And also, as the same Bernarde more plainly writeth in an other place, saying thus. Pauperes sumus, parum dare possumus, attamen reconciliari possumus pro paruo illo, si volumus:
And also, as the same Bernard more plainly Writeth in an other place, saying thus. Paupers sumus, Parum Dare possumus, attamen reconciliari possumus Pro paruo illo, si volumus:
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See howe S. Bernarde ioyneth the offering of our bodies and of Christes bodie togither. That if the oblation of oure bodies be imperfite and suffice not:
See how S. Bernard Joineth the offering of our bodies and of Christ's body together. That if the oblation of our bodies be imperfite and suffice not:
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the oblation of Christs bodie maye fulfill and supplie, that lacketh in vs. And to what ende? That we might be reconciled, that the body of sinne might be destroyed, that it reigne not in our bodies.
the oblation of Christ body may fulfil and supply, that lacketh in us And to what end? That we might be reconciled, that the body of sin might be destroyed, that it Reign not in our bodies.
S. Bernarde prooueth, that our saluation commeth of the mercifull goodnesse of God onely, and not of any thing that is in vs. For to that ende, he citeth the name Sauiour: both out of the wordes spoken by the Angell Gabriel to the Virgine Marie, and also out of the Aungels wordes to Ioseph, and to the Shepheardes, declaring also the cause thereof to be,
S. Bernard proveth, that our salvation comes of the merciful Goodness of God only, and not of any thing that is in us For to that end, he citeth the name Saviour: both out of the words spoken by the Angel Gabriel to the Virgae marry, and also out of the Angels words to Ioseph, and to the Shepherds, declaring also the cause thereof to be,
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then that Christ alone is our Mediator and reconcilor to God his father? Did not the Aungell say to Ioseph: he shall saue his people from their sinnes? In the Latine, it is saluum faciet. He shall make them safe.
then that christ alone is our Mediator and reconcilor to God his father? Did not the Angel say to Ioseph: he shall save his people from their Sins? In the Latin, it is saluum faciet. He shall make them safe.
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How should we then by offering vp our bodies, satisfie for anye part of oure sinnes? When we offer our bodies therefore to God in obeying his holy will:
How should we then by offering up our bodies, satisfy for any part of our Sins? When we offer our bodies Therefore to God in obeying his holy will:
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Now entring to speake of the Sacrifice of the Church, I presuppose one thing, which is the foundation of the same to be most certainly and constauntly beloued of all vs that be here present:
Now entering to speak of the Sacrifice of the Church, I presuppose one thing, which is the Foundation of the same to be most Certainly and constantly Beloved of all us that be Here present:
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which is, that in the most blessed sacrament of the Aultare, is present the true bodye and bloud of our Sauiour Christ, the price of oure redemption, not in figure onely,
which is, that in the most blessed sacrament of the Altar, is present the true body and blood of our Saviour christ, the price of our redemption, not in figure only,
Which the learned men call really, and essentially, that is to saye, that thing, that substance, that was vpon the Crosse, is now verily present in the blessed Sacramēt before we receiue it:
Which the learned men call really, and essentially, that is to say, that thing, that substance, that was upon the Cross, is now verily present in the blessed Sacrament before we receive it:
the cause of which reall presence, is the omnipotent power & will of God, assisting the due administration of the priest, the which body & bloud we christen men receyue by the seruice of our bodies & senses,
the cause of which real presence, is the omnipotent power & will of God, assisting the due administration of the priest, the which body & blood we christen men receive by the service of our bodies & Senses,
Now you begin to builde, and you presuppose the foundation to be already layd in the minds of all your hearers, which is (as you say) that in the most blessed sacrament of the Aultar, the true body and bloud of our Sauiour Christ is present, not in figure only. &c.
Now you begin to build, and you presuppose the Foundation to be already laid in the minds of all your hearers, which is (as you say) that in the most blessed sacrament of the Altar, the true body and blood of our Saviour christ is present, not in figure only. etc.
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Surely this foundation is not that, wheron S. Paule, that wise and good builder did build, then the which (as he sayth) none can be laide, for christians to build vpon.
Surely this Foundation is not that, whereon S. Paul, that wise and good builder did built, then the which (as he say) none can be laid, for Christians to built upon.
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But I suppose, that your hearers were of thrée sortes. One sort I thinke, had your foundation hard rammed in their hartes, another sort could not receyue any such rubbishe into their harts, as you doe vse to ramme into your false foundation,
But I suppose, that your hearers were of thrée sorts. One sort I think, had your Foundation hard rammed in their hearts, Another sort could not receive any such rubbish into their hearts, as you do use to ram into your false Foundation,
but hauing alreadie receyued the Rock Christ, they cannot admit any other. But the thirde sort, are lyke bottomlesse quakemires, whereon no building can stande.
but having already received the Rock christ, they cannot admit any other. But the Third sort, Are like bottomless quakemires, whereon no building can stand.
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must of necessitie be confessed, to receyue the bodye and bloud of Christ also, euen into his bodye. But that is not true. Ergo. &c. The Maior of this argument is your owne wordes, and the Minor must be prooued by Scriptures and Doctours, which is easie ynough to be done. First our Sauiour Christ sayth.
must of necessity be confessed, to receive the body and blood of christ also, even into his body. But that is not true. Ergo. etc. The Mayor of this argument is your own words, and the Minor must be proved by Scriptures and Doctors, which is easy enough to be done. First our Saviour christ say.
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but not euerye one that receyueth the Sacrament, dwelleth in Christ, and hath Christ dwelling in him: Ergo. &c. Agayne, Peter sayth that heauen must holde him, vntill that tyme come wherein all things that the prophets haue spoken, be fulfilled.
but not every one that receiveth the Sacrament, dwells in christ, and hath christ Dwelling in him: Ergo. etc. Again, Peter say that heaven must hold him, until that time come wherein all things that the Prophets have spoken, be fulfilled.
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Wherefore I conclude, that by the Scriptures it is manifest, that the body and bloud of Christ are not receyued into the bodyes of men by the receyuing of the Sacrament thereof.
Wherefore I conclude, that by the Scriptures it is manifest, that the body and blood of christ Are not received into the bodies of men by the receiving of the Sacrament thereof.
But you are not wont to credite the Scriptures, vnlesse you haue the sayings of the Doctours to confirme the same, vsing their wrytings as a touchstone to trie the Scriptures by, where as they themselues do desire to haue their wryting tryed by the scriptures, refusing to haue credit further then they shal be found consonant to the Scriptures.
But you Are not wont to credit the Scriptures, unless you have the sayings of the Doctors to confirm the same, using their writings as a touchstone to try the Scriptures by, where as they themselves do desire to have their writing tried by the Scriptures, refusing to have credit further then they shall be found consonant to the Scriptures.
I wil not stick to cite some sayings out of such among the Doctours, as be most auncient and sounde in opinion, wherby it may appeare that they thought not as you haue taught.
I will not stick to Cite Some sayings out of such among the Doctors, as be most ancient and sound in opinion, whereby it may appear that they Thought not as you have taught.
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At vero Spiritus, simul in Abacuc & in Daniele in Babilonia operari creditus est, & in Cataracta cum Hieremia esse dictus est, & cum Ezechele in Chobar.
At vero Spiritus, simul in Habakkuk & in Daniel in Babylon operari creditus est, & in Cataracta cum Hieremia esse dictus est, & cum Ezechele in Chobar.
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But we beleue that the holy ghost, did at one time worke in Abacuc, and in Daniell beyng in Babilon. And it is sayde that he was with Hieremie in the Dongion, and with Ezechiell in Chobar.
But we believe that the holy ghost, did At one time work in Habakkuk, and in Daniell being in Babylon. And it is said that he was with Jeremiah in the Dongion, and with Ezekiel in Chobar.
Ergo, you affirme it to be God, and so doe yée destroy the mans nature in Christ, in that ye confounde it with the deuine, contrarie to that Catholike fayth that you would séeme to defende, wherein we confesse with Athanasius, that God & man is but one Christ, not by confusion of substaunce,
Ergo, you affirm it to be God, and so do the destroy the men nature in christ, in that you confound it with the divine, contrary to that Catholic faith that you would seem to defend, wherein we confess with Athanasius, that God & man is but one christ, not by confusion of substance,
Secundum hanc diuinitatis suae naturam, non peregrinatur: sed peregrinatur secundum dispensationem corporis quod suscepit. Secundum quod, & turbatus est, & tristis factus est dicens. Nunc anima mea turbatur.
Secundum hanc diuinitatis suae naturam, non Peregrinate: sed Peregrinate secundum dispensationem corporis quod suscepit. Secundum quod, & Turbatus est, & tristis factus est dicens. Nunc anima mea turbatur.
Haec autem dicentes, non soluimus suscepti corporis hominem (cum sit scriptum apud Iohannem, Omnis spiritus qui soluit Iesum, non est ex Deo) sed vnicui { que } substantiae proprietatem reseruamus.
Haec autem Saying, non soluimus suscepti corporis hominem (cum sit Scriptum apud John, Omnis spiritus qui soluit Jesus, non est ex God) sed vnicui { que } substantiae proprietatem reseruamus.
I am with you to the end of the world, & also, where two or thrée shal be gathered togither in my name, there am I in ye midst of them &c. And he also which standeth in the midst of them that knowe him not:
I am with you to the end of the world, & also, where two or thrée shall be gathered together in my name, there am I in you midst of them etc. And he also which Stands in the midst of them that know him not:
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we doe not lose in sunder the manhood of the bodye, which he hath receyued (bicause it is written in Iohn, euery spirite that dissolueth the sauiour is not of God) but we doe reserue to eche substaunce, the propertie thereof.
we do not loose in sunder the manhood of the body, which he hath received (Because it is written in John, every Spirit that dissolveth the Saviour is not of God) but we do reserve to eke substance, the property thereof.
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Saint Austen also, who lyued about .400. yeres after Christs ascension, wryteth thus vnto Dardanus. Noli ita { que } dubitare, ibi nunc esse hominem Christum Iesum, vnde venturus est.
Saint Austen also, who lived about.400. Years After Christ Ascension, writes thus unto Dardanus. Noli ita { que } dubitare, There nunc esse hominem Christ Jesus, vnde Coming est.
Et sic venturus est (illa angelica voce testante) quemadmodum visus est ire in coelum, id est, in eadem carnis forma at { que } substantia, cui profecto immortalitatem dedit, naturam non abstulit.
Et sic Coming est (illa angelica voce Testante) quemadmodum visus est ire in coelum, id est, in Same carnis forma At { que } Substance, cui profecto immortalitatem dedit, naturam non abstulit.
And sée thou reuolue in thy minde and kéepe faythfully, the Christian confession, which is, that he arose agayne from the dead, ascended into heauen, sitteth at the right hande of the father,
And see thou revolve in thy mind and keep faithfully, the Christian Confessi, which is, that he arose again from the dead, ascended into heaven, Sitteth At the right hand of the father,
And as the voyce of the Angell doth witnesse, he shal come euen in such sort as he was séene go into heauen, yt is in the same forme and substaunce of fleshe,
And as the voice of the Angel does witness, he shall come even in such sort as he was seen go into heaven, that is in the same Form and substance of Flesh,
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Et ne oculorum magis hoc quam animorum putaremus officium, addidit. Quae sursum sunt sapite non quae super terram, Ergo, non supra terram, nec in terra,
Et ne oculorum magis hoc quam animorum putaremus officium, addidit. Quae Sursum sunt sapite non Quae super terram, Ergo, non supra terram, nec in terra,
What wordes can be more playne then these, or more mightie to ouerthrowe your foundation (M. Watson ) doth not Ambrose say, that if we will finde Christ:
What words can be more plain then these, or more mighty to overthrown your Foundation (M. Watson) does not Ambrose say, that if we will find christ:
Christus non est hic per praesentiam carnis: qui tamen nusquam deest per praesentiam maiestatis. Christ, sayth he, is not here by the presence of his fleshe:
Christus non est hic per praesentiam carnis: qui tamen nusquam deest per praesentiam maiestatis. christ, say he, is not Here by the presence of his Flesh:
Christ is but one, and the selfe same is placible man of man, which is of his father God that can not be measured. One and the same, as touching his humane substance:
christ is but one, and the self same is placible man of man, which is of his father God that can not be measured. One and the same, as touching his humane substance:
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And Beda, who lyued about .730. yeres after Christs ascencion, wryting vpon these wordes Ecce ego vobiscum sum. &c. Beholde, I am with you. &c. sayth thus.
And Beda, who lived about.730. Years After Christ Ascension, writing upon these words Ecce ego vobiscum sum. etc. Behold, I am with you. etc.. say thus.
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These testimonies of Scriptures and holy fathers may suffice, I suppose, to shake your foundation so, that no wise man will be bolde to ioyne with you in building thereon,
These testimonies of Scriptures and holy Father's may suffice, I suppose, to shake your Foundation so, that no wise man will be bold to join with you in building thereon,
But least you should doe, as commonly your sort vse to doe, that is to report that we teach that the Sacraments of Christ, are but bare and naked signes:
But lest you should do, as commonly your sort use to do, that is to report that we teach that the Sacraments of christ, Are but bore and naked Signs:
I let you vnderstande, that we confesse, and are readie to confirme with our bloud (if God so will) that Iesus Christ is verily and in déede present, in the right and due administration and receyuing of his Sacraments. And that the worthy receyuers:
I let you understand, that we confess, and Are ready to confirm with our blood (if God so will) that Iesus christ is verily and in deed present, in the right and due administration and receiving of his Sacraments. And that the worthy Receivers:
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and into the body or by the senses, sacramentally, that is in suche sort as by the receyuing of Sacramentes, we maye receyue the things signified by the same.
and into the body or by the Senses, sacramentally, that is in such sort as by the receiving of Sacraments, we may receive the things signified by the same.
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and the verie senses of our bodies doe vnderstand the same, when we doe by them consider the nature and vse of the creature water, wherin our Sauiour Christ hath instituted that holy Sacrament, which is to purge and clense from all filth, all those things that be washed therein.
and the very Senses of our bodies do understand the same, when we do by them Consider the nature and use of the creature water, wherein our Saviour christ hath instituted that holy Sacrament, which is to purge and cleanse from all filth, all those things that be washed therein.
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and our common sense doth vnderstande, that as the creatures, bread and wine, wherein this Sacrament is instituted, doe strengthen and chéere mens hartes:
and our Common sense does understand, that as the creatures, bred and wine, wherein this Sacrament is instituted, do strengthen and cheer men's hearts:
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Nowe, where as you saye, that by the power of almightie God, assisting the due administration of the Priest, Christ is become present in the sacrament after your maner:
Now, where as you say, that by the power of almighty God, assisting the due administration of the Priest, christ is become present in the sacrament After your manner:
we knowe no such due administration, as you meane of, I am sure. That is dashed full of crossings and trurnings, doukyngs and starings in Maskers apparell.
we know no such due administration, as you mean of, I am sure. That is dashed full of crossings and trurnings, doukyngs and starings in Maskers apparel.
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are spiritually & sacramentally partakers of Christ, and doe receyue into their soules whole Christ, both God and man, according as the holy scriptures,
Are spiritually & sacramentally partakers of christ, and do receive into their Souls Whole christ, both God and man, according as the holy Scriptures,
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Saint Basyll by this meaneth that the Sacrifice, which the Church offered to God, is Christ himselfe, who in that he is the head of his body the Church, is one offerer with the Chuch,
Saint Basil by this means that the Sacrifice, which the Church offered to God, is christ himself, who in that he is the head of his body the Church, is one offerer with the Church,
Succedant victimae triumphales in locum, vbi Christus hostia est, sed ille super altare qui pro omnibus passus est, isti sub altari, qui illius redempti sunt passione.
Succedant Victimae triumphales in locum, vbi Christus Hostia est, sed Isle super altar qui Pro omnibus passus est, Isti sub Altar, qui Illius redempti sunt passion.
Of this place I note my purpose, which is, that the Sacrifice of the Church and newe Testament, is the very reall body and bloud of our Sauiour Christ, which is also testified by Chrisostome in his Homely he wryteth of the praise of God in these wordes.
Of this place I note my purpose, which is, that the Sacrifice of the Church and new Testament, is the very real body and blood of our Saviour christ, which is also testified by Chrysostom in his Homely he writes of the praise of God in these words.
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Vereamini mensam quaue desuper victima illa iacet Christus scilicet qui nostri causa occisus est Feare and reuerence that table, aboue the which lyeth that Sacrifice (that is to say Christ) which for our cause was slayne.
Vereamini Mensam quave Desuper Victima illa iacet Christus scilicet qui Our causa Occisus est fear and Reverence that table, above the which lies that Sacrifice (that is to say christ) which for our cause was slain.
The Table is furnished with misteries, & the Lambe of God for thee is offered, teaching vs that the holy misteries wherewith the Table of our aulter is furnished be the bodye and bloud of Christ (that is to say) the Lambe of God, which is also then offered for vs. Saint Augustine is full of such sayinges:
The Table is furnished with Mysteres, & the Lamb of God for thee is offered, teaching us that the holy Mysteres wherewith the Table of our alter is furnished be the body and blood of christ (that is to say) the Lamb of God, which is also then offered for us Saint Augustine is full of such sayings:
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I leaue out al the rest of the sentence contented to allege onely this, that proueth the sacrifice, which is offered by the Priest for the dead to be our price, which is and can bee nothing else,
I leave out all the rest of the sentence contented to allege only this, that Proves the sacrifice, which is offered by the Priest for the dead to be our price, which is and can be nothing Else,
This is that we say, that we labour to prooue by all meanes that the Sacrifice of the Church is made and consisteth of two things, of the visible forme of the elementes and of the inuisible bodye and bloud of oure Lorde Iesus Christ both that outward Sacrament and the thing or substaunce of the Sacrament, that is the body of Christ.
This is that we say, that we labour to prove by all means that the Sacrifice of the Church is made and Consisteth of two things, of the visible Form of the elements and of the invisible body and blood of our Lord Iesus christ both that outward Sacrament and the thing or substance of the Sacrament, that is the body of christ.
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and also the inwarde Sacrifice of mans heart be not priuate but common to vs, and to all faythfull men from the beginning of the worlde to the last ende.
and also the inward Sacrifice of men heart be not private but Common to us, and to all faithful men from the beginning of the world to the last end.
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All these wordes are to proue, that we (whome you call the enimies of Christs Crosse and destroyers of your fayth) doe take awaye from the Church of Christ, that sacrifice, that they maye and ought continually to offer to God:
All these words Are to prove, that we (whom you call the enemies of Christ Cross and destroyers of your faith) do take away from the Church of christ, that sacrifice, that they may and ought continually to offer to God:
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and leaue them in worse case then were the Iewes or any other sect, except the Mahumetans, for they only are without a peculier sacrifice to offer to their God.
and leave them in Worse case then were the Iewes or any other sect, except the Mahumetans, for they only Are without a peculiar sacrifice to offer to their God.
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Seing that the substaunce of our sacrifice, is the verie reall and naturall body of Christ, they that denie it to be in such sort present, doe denie the Church to haue any Sacrifice to offer to God:
Sing that the substance of our sacrifice, is the very real and natural body of christ, they that deny it to be in such sort present, do deny the Church to have any Sacrifice to offer to God:
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To proue the Maior proposition of this Argument: you make a long parenthesis. And first you begin with the wordes of Cyprian. In sacrificio quod Christus est: non nisi Christus sequendus est.
To prove the Mayor proposition of this Argument: you make a long parenthesis. And First you begin with the words of Cyprian. In Sacrificio quod Christus est: non nisi Christus Sequendus est.
and doubt not to be able to stand to that deniall, agaynst all that can be iustly proued by the words of Cyprian, in that place or any other of his workes.
and doubt not to be able to stand to that denial, against all that can be justly proved by the words of Cyprian, in that place or any other of his works.
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Admonitos autem nos scias, vt in Calice offerendo, dominica traditio seruetur, ne { que } aliud fiat a nobis, quam quod pro nobis Dominus prior fecit.
Admonitos autem nos scias, vt in Calice offerendo, dominica Tradition seruetur, ne { que } Aliud fiat a nobis, quam quod Pro nobis Dominus prior fecit.
Nec potest videri sanguis cius, quo redempti & viuificati sumus esse in Calice: quando vinum desit calici, quo Christi sanguis ostenditur, qui scripturarum omnium sacramento ac testimonio praedicatur.
Nec potest videri sanguis cius, quo redempti & viuificati sumus esse in Calice: quando vinum desit calici, quo Christ sanguis Ostenditur, qui scripturarum omnium sacramento ac Testimony praedicatur.
vt contra euangelicam & apostolicam disciplinam, quibusdam in locis, aqua offeratur in dominico calice, quae sola Christi sanguinem non possit exprimere.
vt contra euangelicam & apostolicam Disciplinam, Some in locis, aqua offeratur in Dominic calais, Quae sola Christ sanguinem non possit exprimere.
No man that is not blinded by affection, will saye, that Cyprian ment in that Epistle to teache, that Christes reall and naturall body is present in the Sacrament, otherwise then spirituallye and sacramentally.
No man that is not blinded by affection, will say, that Cyprian meant in that Epistle to teach, that Christ's real and natural body is present in the Sacrament, otherwise then spiritually and sacramentally.
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Religioni igitur nostrae congruit & timori, & ipsi loco at { que } officio sacerdotij nostri, frater charisme, in Dominico Calice miscendo & offerendo: custodire dominicae traditionis veritatem.
Religion igitur Nostrae congruit & timori, & ipsi loco At { que } Officio sacerdotij Our, frater charisme, in Dominic Calice miscendo & offerendo: Guard Dominicae traditionis veritatem.
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It agréeth (sayth Cyprian ) with our religion, feare, and place of priestly office (most dearely beloued brother) that in the mingling and offring vp of the Lords Cup, we kepe the truth of the Lordes tradition:
It agreeth (say Cyprian) with our Religion, Fear, and place of priestly office (most dearly Beloved brother) that in the mingling and offering up of the lords Cup, we keep the truth of the lords tradition:
the first part of the sentence must serue your purpose, to proue, that the reall and naturall bodye and bloud of Christ is the substaunce of the sacrifice of the church,
the First part of the sentence must serve your purpose, to prove, that the real and natural body and blood of christ is the substance of the sacrifice of the Church,
And doth not Chrysostome speaking of the same sacrament, say thus? Nō aliud sacrificium, sicut pontifex, sed idipsum semper facinus: magis autem recordationē sacrificij operamur.
And does not Chrysostom speaking of the same sacrament, say thus? Nō Aliud Sacrificium, sicut pontifex, sed idipsum semper facinus: magis autem recordationē sacrificij operamur.
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Ac si minus sufficiens Episcoporum in Africa numerus videbitur, etiam Romae super hac rescripsimus, ad Cornelium collegam nostrum, qui & ipse cum plurimis coepiscopis habito concilio &c. And if the number of Byshops in Africa (sayth Cyprian ) shal séeme to small, I haue writtē to Rome also concerning this matier,
Ac si minus Sufficiens Bishops in Africa Numerus videbitur, etiam Rome super hac rescripsimus, and Cornelius Colleague nostrum, qui & ipse cum plurimis coepiscopis habito Concilio etc. And if the number of Bishops in Africa (say Cyprian) shall seem to small, I have written to Room also Concerning this matter,
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euen to Cornelius our felow in office, who also holding a counsell with many bishops ioyned with him. &c. This Cornelius, whome Cyprian calleth his fellow officer:
even to Cornelius our fellow in office, who also holding a counsel with many Bishops joined with him. etc. This Cornelius, whom Cyprian calls his fellow officer:
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Yea I suppose that you and all your felowes, are not able to proue, that Cyprian ment not to teache an equalitie amongst all those Byshops that he speaketh of.
Yea I suppose that you and all your Fellows, Are not able to prove, that Cyprian meant not to teach an equality among all those Bishops that he speaks of.
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Anno. 1562. out of an olde Booke of the Latine translation (as the Printer sayth) then is there no such matter as this that you cite, in all S. Basils forme of Masse.
Anno 1562. out of an old Book of the Latin Translation (as the Printer say) then is there no such matter as this that you Cite, in all S. Basils Form of Mass.
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tu enim es offerens & oblatus, suscipiens & distributus, Christus Deus noster. If I might be put in trust to translate these wordes into Englishe: I would say thus.
tu enim es offerens & Oblatus, suscipiens & distributus, Christus Deus Noster. If I might be put in trust to translate these words into English: I would say thus.
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For though your father Chrysostomes wordes vpon Basil, they can beare with you well ynough. Yea though you doe racke them a little to serue your purpose.
For though your father Chrysostomes words upon Basil, they can bear with you well enough. Yea though you do rack them a little to serve your purpose.
May not Chrysostome offer the sacraments to Christ, but he must offer Christ himselfe to himselfe? I thinke it is no straunge maner of spéeche, to saye, that those which preache the worde and minister the sacraments, doe offer the worde and sacramentes to God.
May not Chrysostom offer the Sacraments to christ, but he must offer christ himself to himself? I think it is no strange manner of speech, to say, that those which preach the word and minister the Sacraments, do offer the word and Sacraments to God.
And who doubteth that Christ did once offer himselfe for oure sinnes, and doth still offer himselfe to hys Father (for with God nothing is past) a Mediator and Aduocate for vs, as Saint Iohn wryteth.
And who doubteth that christ did once offer himself for our Sins, and does still offer himself to his Father (for with God nothing is passed) a Mediator and Advocate for us, as Saint John writes.
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If Chrysostome or Basil, had written any such forme of Masse: the same would haue bene founde in their workes, or folowed of some Churches. But neyther of both is:
If Chrysostom or Basil, had written any such Form of Mass: the same would have be found in their works, or followed of Some Churches. But neither of both is:
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And yet I must by the waye, note the blindnesse of our Papistes, which make so much of that, which ouerthroweth one of the chiefe poyntes that they maintayne so stoutly, that is their priuate Masse.
And yet I must by the Way, note the blindness of our Papists, which make so much of that, which Overthroweth one of the chief points that they maintain so stoutly, that is their private Mass.
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Let the triumphant sacrifices which were redéemed. &c. And of this doe you note your purpose, that is, that the substaunce of the Sacrifice of the Church, is the verie reall bodye and bloud of our sauiour Christ.
Let the triumphant Sacrifices which were redeemed. etc. And of this doe you note your purpose, that is, that the substance of the Sacrifice of the Church, is the very real body and blood of our Saviour christ.
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I will not trouble the reader with séeking any good meaning in these wordes which you father vpon Ambrose. For as Erasmus doth well note in the beginning of the thirde tome of the workes of Ambrose, wherin this Epistle is written:
I will not trouble the reader with seeking any good meaning in these words which you father upon Ambrose. For as Erasmus does well note in the beginning of the Third tome of the works of Ambrose, wherein this Epistle is written:
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Tertius hic Tomus, exhibebit orationes, Epistolas & conciones ad Populum breues, quas supposititias esse nihil addubito Nihil enim in his Ambrosianae venae. &c. Thus saith Erasmus to the Reader.
Tertius hic Tomus, exhibebit orationes, Epistolas & Conciones ad Populum Breves, quas supposititias esse nihil addubito Nihil enim in his Ambrosianae venae. etc. Thus Says Erasmus to the Reader.
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This thirde tome, shall exhibit vnto thée, Orations, Epistles, and short Sermons made to the people, which I doubt not but they are falsely fathered vpon Ambrose, for in them there is no whit of Ambroses veyne.
This Third tome, shall exhibit unto thee, Orations, Epistles, and short Sermons made to the people, which I doubt not but they Are falsely fathered upon Ambrose, for in them there is no whit of Ambrose vein.
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But nowe let vs sée what you haue founde in Chrysostome, in his Homily De Laude Dei. Vereamini inquam vereamini. &c. Here you leaue out these wordes Cuius omnes sumus participes. Whereof we all are partakers.
But now let us see what you have found in Chrysostom, in his Homily De Laude Dei. Vereamini inquam Vereamini. etc. Here you leave out these words Cuius omnes sumus participes. Whereof we all Are partakers.
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What you meane by this maye easily be coniectured, for these wordes that you haue left out, doe make manifestly for the distribution of the Sacrament, to as many as shall be present at the ministration therof.
What you mean by this may Easily be conjectured, for these words that you have left out, do make manifestly for the distribution of the Sacrament, to as many as shall be present At the ministration thereof.
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But what should you winne by these wordes, if they were euen so as you doe cite them? doth not the same Chrysostome, as I haue cyted his wordes before, playnly affirme, that they doe in that Sacrifice rather make a remembraunce of a Sacrifice, then a Sacrifice it selfe? And is it not a common thing among the fathers, to call the Sacraments by the names of those things wherof they be Sacraments? Your conclusion therefore cannot folow vpon these premisses.
But what should you win by these words, if they were even so as you do Cite them? does not the same Chrysostom, as I have cited his words before, plainly affirm, that they do in that Sacrifice rather make a remembrance of a Sacrifice, then a Sacrifice it self? And is it not a Common thing among the Father's, to call the Sacraments by the names of those things whereof they be Sacraments? Your conclusion Therefore cannot follow upon these premises.
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Agayne, Chrysostome hath sayde (saye you) that the table is furnished with misteries. &c. And here also you leaue out those wordes that should giue light to the vnderstanding of Chrysostomes his meaning.
Again, Chrysostom hath said (say you) that the table is furnished with Mysteres. etc. And Here also you leave out those words that should give Light to the understanding of Chrysostomes his meaning.
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The Seraphins are present, couering their faces with sixe winges, all the spirituall powers, doe with the Priest, praye for thée, the spirituall fyre commeth downe from heauen, the bloud in the cup, is for thy purification, drawne out of the vndefiled side:
The Seraphim Are present, covering their faces with sixe wings, all the spiritual Powers, do with the Priest, pray for thee, the spiritual fire comes down from heaven, the blood in the cup, is for thy purification, drawn out of the undefiled side:
Chrysostome hath to doe with those men, that leauing the communion and congregation of holye men, doe in the time of the ministration of the misteries of our saluation, giue themselues to vayne iangeling:
Chrysostom hath to do with those men, that leaving the communion and congregation of holy men, do in the time of the ministration of the Mysteres of our salvation, give themselves to vain iangeling:
and maye he not vse such figuratiue spéeches, but his wordes must by and by, be snatched, to maintaine the reall presence of Christ in the Sacrament? If you will néedes haue Chrysostome to vse no figure in these wordes (the Lambe of God is offered for thée) then let him vse no figure in the wordes that follow after immediately.
and may he not use such figurative Speeches, but his words must by and by, be snatched, to maintain the real presence of christ in the Sacrament? If you will needs have Chrysostom to use no figure in these words (the Lamb of God is offered for thee) then let him use no figure in the words that follow After immediately.
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And he must ouer topple his cup, that the spirituall bloud may flowe of from the holy table. &c. And the bloud in the Chalice must be sucked out of the vndefiled side.
And he must over topple his cup, that the spiritual blood may flow of from the holy table. etc. And the blood in the Chalice must be sucked out of the undefiled side.
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As though Chrysostome had ment by them to teach, that the reall and naturall body of Christ, is really and substantially offered by the Priest in his Masse.
As though Chrysostom had meant by them to teach, that the real and natural body of christ, is really and substantially offered by the Priest in his Mass.
I wil desire the reader therfore, to thinke that this is but your bragge, till you bring forth more store of that you saye Austen hath in suche plentie.
I will desire the reader Therefore, to think that this is but your brag, till you bring forth more store of that you say Austen hath in such plenty.
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Nan { que } illa, imminente die resolutionis suae, non congitauit suum corpus sumptuose contegi, aut condiri aromatibus, aut monumentum electum concupiuit, aut curauit sepulchrum patrium. Non ista mandauit nobis:
Nan { que } illa, imminent die resolutionis suae, non congitauit suum corpus sumptuose contegi, Or condiri aromatibus, Or Monument electum concupiuit, Or curauit Sepulchre Paternal. Non ista mandauit nobis:
sed tantummodo memoriam sui ad altare tuum fieri desiderauit, cui nullius diei praeteronissione seruierat, vnde sciret dispensari victimam sanctam, qua deletum est chirographum quod erat contrarium nobis, qua triumphatus est hostis computans delicta nostra,
sed tantummodo memoriam sui ad altar tuum fieri desiderauit, cui Nullius Die praeteronissione seruierat, vnde sciret dispensari victimam Sanctam, qua Deletum est chirographum quod erat Contrary nobis, qua triumphatus est hostis computans Delicta nostra,
Shée gaue vs no charge concerning these matters, but hir only desire was, that she might be had in remembraunce at thine altar, whervnto shée had giuen hir selfe in seruice euery day contynually, from which she knewe, that the holy slayne offering, whereby was blotted out the hande wryting that was against vs, was distributed:
She gave us no charge Concerning these matters, but his only desire was, that she might be had in remembrance At thine altar, whereunto she had given his self in service every day continually, from which she knew, that the holy slain offering, whereby was blotted out the hand writing that was against us, was distributed:
whereby that enimie that numbreth our sinnes, and séeketh what he may obiect against vs, and findeth nothing in him in whome we ouercome: is triumphed ouer.
whereby that enemy that numbereth our Sins, and seeketh what he may Object against us, and finds nothing in him in whom we overcome: is triumphed over.
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Who shall poure out innocent bloud to him agayne? Who shall restore to him the price wherewith he bought vs, that he may take vs awaye from him? Vnto the Sacrament of which price:
Who shall pour out innocent blood to him again? Who shall restore to him the price wherewith he bought us, that he may take us away from him? Unto the Sacrament of which price:
As touching the place of Austen, in his booke of the Sentences of Prosper: ye doe well to confesse that it was cited by Gratian. For it will be as harde for you to finde it in Saint Austens workes,
As touching the place of Austen, in his book of the Sentences of Prosper: you do well to confess that it was cited by Gratian. For it will be as harden for you to find it in Saint Austen's works,
And bicause ye make mention of Prosper: let vs sée what he sayth in his .339. sentence taken out of Austen. Qui discordat a Christo, nec carnem eius manducat, nec sanguinem bibit:
And Because you make mention of Prosper: let us see what he say in his.339. sentence taken out of Austen. Qui discordat a Christ, nec Carnem eius manducat, nec sanguinem bibit:
etiam si tantae rei sacramentū, ad iudicium suae praesumtionis, quotidie indifferenter accipiat. He that agréeth not with Christ, doth neither eate his flesh, nor drinke his bloud:
etiam si Tantae rei sacramentū, ad iudicium suae praesumtionis, quotidie indifferenter Accept. He that agreeth not with christ, does neither eat his Flesh, nor drink his blood:
In thys one sentence is ynough to satisfie, as many as would be satisfied of the opinion of Austen and Prosper. And that Austen is so farre of from being full of such sayings as you doe boast that he is:
In this one sentence is enough to satisfy, as many as would be satisfied of the opinion of Austen and Prosper. And that Austen is so Far of from being full of such sayings as you do boast that he is:
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Qui manducat meam carnem & bibit meum sanguinem, in me manet & ego in eo. Ostendit quid sit, non sacramentotenus, sed reuera corpus Christi manducare, & eius sanguinem bibere.
Qui manducat meam Carnem & bibit meum sanguinem, in me manet & ego in eo. Ostendit quid sit, non sacramentotenus, sed Revera corpus Christ Manducare, & eius sanguinem bibere.
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non se dicat, aut existimat, manducare corpus meum, aut bibere sanguinem meum. &c. He that eateth my fleshe and drinketh my bloud, doth dwell in me and I in him.
non se dicat, Or existimate, Manducare corpus meum, Or bibere sanguinem meum. etc. He that Eateth my Flesh and Drinketh my blood, does dwell in me and I in him.
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Let not that man that dwelleth not in me, nor hath me dwelling in him: thinke that he doth eate my bodye or drinke my bloud. &c. And agayne vpon the same wordes he sayth.
Let not that man that dwells not in me, nor hath me Dwelling in him: think that he does eat my body or drink my blood. etc. And again upon the same words he say.
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& the sacrament of his bloud, is his bloud: so the sacrament of fayth, is fayth. &c. By these places, it is playne, that Saint Austen is not so full of such sayings as you cite out of his Confessions. &c:
& the sacrament of his blood, is his blood: so the sacrament of faith, is faith. etc. By these places, it is plain, that Saint Austen is not so full of such sayings as you Cite out of his Confessions. etc.:
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Why should I tarie anye longer therefore, in aunswering this point, seing the auncient fathers bookes be full of good matter, against your doctrine? I conclude therefore, that as you vnderstande by substaunce:
Why should I tarry any longer Therefore, in answering this point, sing the ancient Father's books be full of good matter, against your Doctrine? I conclude Therefore, that as you understand by substance:
But our sacrifice of the new Testament is, our fayth in Christ, and oure obedience to his worde (as I haue shewed before) and this sacrifice is acceptable in Christ,
But our sacrifice of the new Testament is, our faith in christ, and our Obedience to his word (as I have showed before) and this sacrifice is acceptable in christ,
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And furthermore, seing a Sacrifice is an outwarde protestation of our inwarde faith and deuotion, if we christen men now haue no sacrifice priuate vnto vs:
And furthermore, sing a Sacrifice is an outward protestation of our inward faith and devotion, if we christen men now have no sacrifice private unto us:
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For take away our sacrifice, & take away our religion, as S. Cyprian confuting the carnall thoughts of the Capernaits, that thought they should haue eaten Christes fleshe eyther rosted or sod,
For take away our sacrifice, & take away our Religion, as S. Cyprian confuting the carnal thoughts of the Capernaits, that Thought they should have eaten Christ's Flesh either roasted or sod,
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Cum illius personae caro si in frustra partiretur non omni humano generi posset sufficere, qua semel consumpta videretur religio interisse, cui nequaquàm vlterius victima superesset.
Cum Illius personae Caro si in frustra partiretur non omni Human generi posset sufficere, qua semel consumpta videretur Religio interisse, cui nequaquàm vlterius Victima superesset.
Seing that if the fleshe of his person were deuided into pieces, it coulde not suffise all mankinde to eate vpon, which flesh after it were once cleane wasted and consumed, our religion might likewise seme to perish and be destroied, which had no more any sacrifice remayning.
Sing that if the Flesh of his person were divided into Pieces, it could not suffice all mankind to eat upon, which Flesh After it were once clean wasted and consumed, our Religion might likewise seem to perish and be destroyed, which had no more any sacrifice remaining.
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Wherevpon I conclude, that if we haue not Christes body and bloud present in the sacrament for our externall sacrifice, wherby we may mitigate and please almightie God,
Whereupon I conclude, that if we have not Christ's body and blood present in the sacrament for our external sacrifice, whereby we may mitigate and please almighty God,
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then should we be no better then the Turkes, seing all nations from the beginning of the worlde, both Gentils and Iewes haue had one kinde of outwarde Sacrifice, to declare and expresse their inward deuotion and religion, eyther to the true God of heauen,
then should we be no better then the Turkes, sing all Nations from the beginning of the world, both Gentiles and Iewes have had one kind of outward Sacrifice, to declare and express their inward devotion and Religion, either to the true God of heaven,
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or to such as they fantasied or feyned to be Gods sauing onely the Turkes, (as Petrus Cluniacensis writeth) wherby it appeareth, that this sect that denieth and destroyeth the Masse, which is the Sacrifice of the Church, is verily the sect of Mahumet, preparing a waye for the Turke to ouerrunne all Christendome,
or to such as they fantasied or feigned to be God's Saving only the Turkes, (as Peter Cluniacensis Writeth) whereby it appears, that this sect that Denieth and Destroyeth the Mass, which is the Sacrifice of the Church, is verily the sect of Mahomet, preparing a Way for the Turk to overrun all Christendom,
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& if there be any good man, that hath true religion in his hart, to compell him to keepe it within him, that he shal not expresse it outwardly? and in very deede diuers notable and godly wryters at this day, call this heresie against the sacrifice of the Church which Luther first began and most maintayned, by this name Secta Mahumetica, the sect of Mahomet.
& if there be any good man, that hath true Religion in his heart, to compel him to keep it within him, that he shall not express it outwardly? and in very deed diverse notable and godly writers At this day, call this heresy against the sacrifice of the Church which Luther First began and most maintained, by this name Sect Mohammedan, the sect of Mahomet.
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As in your former reason speaking of the substaunce of the sacrifice of the Church you haue subtilly concluded, that we spoile the Church of Christ of hir sacrifice,
As in your former reason speaking of the substance of the sacrifice of the Church you have subtly concluded, that we spoil the Church of christ of his sacrifice,
those that doe take away our sacrifice, doe take awaye our Religion. But these heretikes that doe denie and destroy the Masse, doe take away our sacrifice:
those that do take away our sacrifice, do take away our Religion. But these Heretics that do deny and destroy the Mass, do take away our sacrifice:
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All those things therefore, sayth he, that in the ministerie of the tabernacle or temple, are read to be commaunded of God, after many sortes concerning sacrifices:
All those things Therefore, say he, that in the Ministry of the tabernacle or temple, Are read to be commanded of God, After many sorts Concerning Sacrifices:
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relatum silicet adidum finem boni, quo veraciter beati esse possimus. Vnde, & ipsa misericordia qua homini subuenitur, si propter Deum non fit, non est sacrificium.
relatum silicet adidum finem boni, quo Veraciter Beati esse possimus. Vnde, & ipsa misericordia qua Homini subuenitur, si propter God non fit, non est Sacrificium.
being referred to that ende of goodnesse, whereby we maye be blessed in déede. Wherefore, euen that mercie that is shewed in succouring of a man, is no sacrifice,
being referred to that end of Goodness, whereby we may be blessed in deed. Wherefore, even that mercy that is showed in succouring of a man, is no sacrifice,
But by saint Austens definition, no Masse that is not sayd with relation to that ende of goodnesse, whereby we may be happie in déede, is a true sacrifice:
But by saint Austen's definition, no Mass that is not said with Relation to that end of Goodness, whereby we may be happy in deed, is a true sacrifice:
Yea by these words of saint Austen it is playne, that none of those Masses that be sayde in respect of hire or rewarde (as the most part of Masses be) may be accounted for sacrifices.
Yea by these words of saint Austen it is plain, that none of those Masses that be said in respect of hire or reward (as the most part of Masses be) may be accounted for Sacrifices.
Quoniam illud quod ab hominibus appelatur sacrificium, signum est veri sacrificij. That thing that men doe call a sacrifice, is the signe of the true sacrifice.
Quoniam illud quod ab hominibus appelatur Sacrificium, signum est very sacrificij. That thing that men do call a sacrifice, is the Signen of the true sacrifice.
This (sayth Saint Austen, speaking of the offering vp of our selues a sacrifice to God) is the sacrifice of the Christians, we being many, are one body in Christ:
This (say Faint Austen, speaking of the offering up of our selves a sacrifice to God) is the sacrifice of the Christians, we being many, Are one body in christ:
least you and your sort should begin to triumph ouer vs, and saye, that nowe we haue found a sacrament of the altare, which some of vs haue denied to be.
lest you and your sort should begin to triumph over us, and say, that now we have found a sacrament of the altar, which Some of us have denied to be.
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but that there is suche a sacrament of the altare, as saint Austen speaketh of here, that is, wherein Christians doe offer vp themselues to God, a sacrifice of thankesgyuing, and doe exercise the workes of mercy towards them that stande in néede,
but that there is such a sacrament of the altar, as saint Austen speaks of Here, that is, wherein Christians do offer up themselves to God, a sacrifice of thankesgyuing, and do exercise the works of mercy towards them that stand in need,
they called the sacrament, whereby they vsed chiefely to shewe themselues to be nothing else but a sacrifice to be offered to God, the sacrament of the altare, meaning by that altare Christ, wherevpon they offered themselues a Sacrifice acceptable vnto God.
they called the sacrament, whereby they used chiefly to show themselves to be nothing Else but a sacrifice to be offered to God, the sacrament of the altar, meaning by that altar christ, whereupon they offered themselves a Sacrifice acceptable unto God.
In déede saint Cyprian doth in such words as you cite, reproue the grosse opinion of the Capernaits: who supposed that our Sauiour had spoken of the outward and fleshly eating of that body of his, which was present in their sight.
In deed saint Cyprian does in such words as you Cite, reprove the gross opinion of the Capernaits: who supposed that our Saviour had spoken of the outward and fleshly eating of that body of his, which was present in their sighed.
Sed in cogitationibus huiusmodi, caro & sanguis non prodest quicquam. &c. But in such maner of thoughts (sayth Cyprian ) fleshe and bloud doe not helpe any thing at all.
said in cogitationibus huiusmodi, Caro & sanguis non profits quicquam. etc. But in such manner of thoughts (say Cyprian) Flesh and blood do not help any thing At all.
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these wordes are spirite and lyfe, neyther doth the fleshly sense, enter in vnto the vnderstanding of so great a déepenesse, except there come faith thervnto.
these words Are Spirit and life, neither does the fleshly sense, enter in unto the understanding of so great a deepness, except there come faith thereunto.
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Christ doth sometime call this sacrament his owne bodie, sometime his fleshe and bloud, sometimes bread, a portion of euerlasting life, whereof he hath according to these visible thinges, giuen part to the corporall nature.
christ does sometime call this sacrament his own body, sometime his Flesh and blood, sometime bred, a portion of everlasting life, whereof he hath according to these visible things, given part to the corporal nature.
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and therefore, the weakenesse of oure fayth, being holpen by the accustomed effect of things, is by a sensible argument taught, that the effect of eternall lyfe is in the visible sacramentes,
and Therefore, the weakness of our faith, being helped by the accustomed Effect of things, is by a sensible argument taught, that the Effect of Eternal life is in the visible Sacraments,
Esus igitur carnis huius, quaedam auiditas est, & quoddam desiderium manendi in ipso. &c. The eating therefore of this fleshe, is a certaine gréedinesse and desire to dwell in him, whereby we doe so presse and melt in our selues the swéetenesse of loue:
Esus igitur carnis Huius, quaedam auiditas est, & Quoddam desiderium manendi in ipso. etc. The eating Therefore of this Flesh, is a certain greediness and desire to dwell in him, whereby we do so press and melt in our selves the sweetness of love:
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that the taste of loue that is poured into vs, may cleaue in the roofe of our mouth and bowels, entering into and making moyst all the corners, both of our soules and body.
that the taste of love that is poured into us, may cleave in the roof of our Mouth and bowels, entering into and making moist all the corners, both of our Souls and body.
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the same is the worde to the spirite, with more excellent power performing euerlastingly, the thing that fleshely nourishments doe worke temporally and finally. Hitherto Cyprian.
the same is the word to the Spirit, with more excellent power performing everlastingly, the thing that fleshly nourishments do work temporally and finally. Hitherto Cyprian.
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If it had pleased you, to haue weighed all these wordes of Cyprian: I thinke you could not for shame, haue wrested his former wordes, to such purpose as you doe, concluding that if we haue not Christes body and bloud in the sacrament for our externall sacrifice, whereby we may mitigate. &c. then we should be no better then Turkes. &c. S. Cyprian himselfe, doth in these words that I haue cited out of the same Sermon:
If it had pleased you, to have weighed all these words of Cyprian: I think you could not for shame, have wrested his former words, to such purpose as you do, concluding that if we have not Christ's body and blood in the sacrament for our external sacrifice, whereby we may mitigate. etc. then we should be no better then Turkes. etc. S. Cyprian himself, does in these words that I have cited out of the same Sermon:
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these wordes are spirite and lyfe. &c. And agayne, afterward he sayth, Esus igitur carnis huius. &c. The eating of this fleshe therefore, is a certaine gréedinesse and desire, to abide or dwell in him. &c.
these words Are Spirit and life. etc. And again, afterwards he say, Esus igitur carnis Huius. etc. The eating of this Flesh Therefore, is a certain greediness and desire, to abide or dwell in him. etc.
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It is manifest therfore, that saint Cyprian ment not to teach, that vnlesse the body of Christ, be really and substantially present in the sacrament, the Church can haue no sacrifice, and so consequently no religion:
It is manifest Therefore, that saint Cyprian meant not to teach, that unless the body of christ, be really and substantially present in the sacrament, the Church can have no sacrifice, and so consequently no Religion:
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For Christ hath by that one sacrifice once offered, made perfite as manye as be made holye, that is, as many as be sanctified by the holy spirite of adoption.
For christ hath by that one sacrifice once offered, made perfect as many as be made holy, that is, as many as be sanctified by the holy Spirit of adoption.
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For the Iewes, according to their maner, beholding all thinges with Oxe eyes, and lyke Asses bearing the burdens of Gods lawe, without taking anye fruite thereof:
For the Iewes, according to their manner, beholding all things with Ox eyes, and like Asses bearing the burdens of God's law, without taking any fruit thereof:
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doe sacrifice in no place, bicause they saye, that Ierusalem alone is the place where God must be honoured and worshipped in sacrifices. &c. And afterwarde speaking of the Paganes, he sayth.
do sacrifice in no place, Because they say, that Ierusalem alone is the place where God must be honoured and worshipped in Sacrifices. etc. And afterward speaking of the Pagans, he say.
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Et cum slendi homines, ignominiosius alijs a Diabolo, his & multis modis nobis ignotis deludantur: sacrificia tamen, nec Creatori, nec creaturae exhibent.
Et cum slendi homines, ignominiosius Alijs a Diabolo, his & multis modis nobis ignotis deludantur: Sacrifice tamen, nec Creatori, nec creaturae exhibent.
But what thoughe Cluniacensis, and you did agrée in all poyntes? Are you of such credit, that nought that you say maye be denied? A more manifest wrester and corrupter of manifest scriptures, then Cluniacensis was:
But what though Cluniacensis, and you did agree in all points? are you of such credit, that nought that you say may be denied? A more manifest wrester and corrupter of manifest Scriptures, then Cluniacensis was:
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He is not ashamed to saye thus, grounding his wordes vpon Saint Paule to the Colossians. Vbi est secundum Apostolum, ministerium, quod absconditum fuit a saeculis. &c. Where is, according to the saying of the Apostle, the ministerie that hath bene hid since the beginning of generations,
He is not ashamed to say thus, grounding his words upon Saint Paul to the colossians. Vbi est secundum Apostolum, ministerium, quod absconditum fuit a saeculis. etc. Where is, according to the saying of the Apostle, the Ministry that hath be hid since the beginning of generations,
and is nowe opened to his saintes, vnto whome God would make knowne the ryches of the glorie of this sacrament among the Gentiles, which sacrament is Christ, the hope of glorie? Where saint Paule hath sayde Mysterium, the misterie or hid secret: Cluniacensis sayth Ministerium, ye ministerie.
and is now opened to his Saints, unto whom God would make known the riches of the glory of this sacrament among the Gentiles, which sacrament is christ, the hope of glory? Where saint Paul hath said Mysterium, the mystery or hid secret: Cluniacensis say Ministerium, you Ministry.
And all this is to make men beléeue that saint Paule wryting to the Colossians, had taught them, that the sacrament of Christes body, is Christ himselfe.
And all this is to make men believe that saint Paul writing to the colossians, had taught them, that the sacrament of Christ's body, is christ himself.
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we are well able to proue that we hold, the true and catholike fayth, which was taught by the Apostles and Prophets, Iesus Christ being the foundation thereof.
we Are well able to prove that we hold, the true and catholic faith, which was taught by the Apostles and prophets, Iesus christ being the Foundation thereof.
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With the Prophets we beleue the promise of God concerning the sending of his sonne in the similitude of sinfull fleshe, that in the fleshe he might satisfie for the sinnes of all his elected and chosen children.
With the prophets we believe the promise of God Concerning the sending of his son in the similitude of sinful Flesh, that in the Flesh he might satisfy for the Sins of all his elected and chosen children.
But for the auoyding of these absurdities, and for suche causes as I shal God wylling declare hereafter, I presuppose this foundation of christes body, to be really present in the blessed sacrament, to be stedfastly beleeued of vs all, vpon the which I builde all that remayneth now to be sayde.
But for the avoiding of these absurdities, and for such Causes as I shall God willing declare hereafter, I presuppose this Foundation of Christ's body, to be really present in the blessed sacrament, to be steadfastly believed of us all, upon the which I build all that remaineth now to be said.
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Which foundation although it hath beene vndermined of many men and many wayes, & therfore requireth a full and perfite treatise to be made of it alone:
Which Foundation although it hath been undermined of many men and many ways, & Therefore requires a full and perfect treatise to be made of it alone:
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but shall declare the summe of that moueth me to continue still in that truth I was borne in, to keepe still that fayth I was baptised in and put on Christ, which fayth seing it is vniuersall,
but shall declare the sum of that moves me to continue still in that truth I was born in, to keep still that faith I was baptised in and put on christ, which faith sing it is universal,
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and they of theirs from the beginning, but chosing my selfe a newe waye and newe maysters that please me, being so condemned by mine owne conscience and iudgement, which is the very propertie and definition of an heretike.
and they of theirs from the beginning, but choosing my self a new Way and new masters that please me, being so condemned by mine own conscience and judgement, which is the very property and definition of an heretic.
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The obsurdities ye speake of, we haue something touched alreadie. The other causes that moue you, we minde by Gods help to saye somewhat to, when you shall declare them.
The obsurdities you speak of, we have something touched already. The other Causes that move you, we mind by God's help to say somewhat to, when you shall declare them.
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But in the meane while, let vs sée the summe of that which moueth you to continue still in that fayth you were baptised in. &c. There be three things that holde mee in this faith:
But in the mean while, let us see the sum of that which moves you to continue still in that faith you were baptised in. etc. There be three things that hold me in this faith:
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These three be the argumentes, that a christen man may stick vnto, and neuer be deceaued, specially if they be knit and ioyned togither, concerning one matter but if they be seperate,
These three be the Arguments, that a christian man may stick unto, and never be deceived, specially if they be knit and joined together, Concerning one matter but if they be separate,
Lykewise the writings and sayings of the fathers, if they be but the minde of one man without the consent of other, were he neuer so well learned and vertuous, otherwise yet his wrytings I say in that point be not a confirmation for an ignoraunt man to holde him in the truth,
Likewise the writings and sayings of the Father's, if they be but the mind of one man without the consent of other, were he never so well learned and virtuous, otherwise yet his writings I say in that point be not a confirmation for an ignorant man to hold him in the truth,
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and the scriptures and sayings of learned and godly fathers, without the consent of the Church, to be but a seduction or tentation to seduce the simple and ignoraunt man:
and the Scriptures and sayings of learned and godly Father's, without the consent of the Church, to be but a seduction or tentation to seduce the simple and ignorant man:
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when hée bad them search the scriptures? When all the Apostles had consented, that none should go in vnto the heathen, to preache the Gospell vnto them, and Christ had sayde, go and teache all Nations:
when he bade them search the Scriptures? When all the Apostles had consented, that none should go in unto the heathen, to preach the Gospel unto them, and christ had said, go and teach all nations:
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in istis autem quod certum non habebas, nisi certum intellexeris, noli firmiter credere. Be thou not bound to my wrytings, as to the canonicall scriptures:
in istis autem quod certum non habebas, nisi certum intellexeris, noli firmiter Believe. Be thou not bound to my writings, as to the canonical Scriptures:
Cedamus igitur, & consentiamus autoritati scripturae sanctae: quae nescit falli, nec fallere. Let vs therfore consent to the aucthority of the holy scripture:
Cedamus igitur, & consentiamus autoritati Scriptures sanctae: Quae nescit Fallen, nec fallere. Let us Therefore consent to the Authority of the holy scripture:
then to the declaration of the Pope himselfe. And agayne he sayth. In sacris litteris excellenter erudito, at { que } autoritatem catholicam proferenti:
then to the declaration of the Pope himself. And again he say. In sacris litteris Excellenter erudito, At { que } autoritatem catholicam proferenti:
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but the worde of God aboue both: and neither of both, without it. For as Chrysostome saith, Paulus verò, etiam Angelis è coelo descendentibus, praeponit scripturas:
but the word of God above both: and neither of both, without it. For as Chrysostom Says, Paulus verò, etiam Angels è coelo descendentibus, praeponit scripturas:
id { que } valde congruenter. Siquidem Angeli, quamlibit magni: tamen serui sunt ac ministri. Caeterū omnes scripturae, non à seruis, sed ab vniuersorum Domino Deo venerūt ad nos.
id { que } Valde congruenter. Siquidem Angeli, quamlibit magni: tamen Servant sunt ac ministri. Caeterū omnes Scriptures, non à seruis, sed ab vniuersorum Domino God venerunt ad nos.
I am able by Gods helpe to shewe all these three thinges, ioyned and knit togither so, that we can not be deceyued in this point, except we will deceaue our selues as many wilfully doe.
I am able by God's help to show all these three things, joined and knit together so, that we can not be deceived in this point, except we will deceive our selves as many wilfully doe.
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which most plaine scriptures many haue gone about to delude, & to reduce them to a base vnderstanding by figuratiue speeches, contending these words. This is my body.
which most plain Scriptures many have gone about to delude, & to reduce them to a base understanding by figurative Speeches, contending these words. This is my body.
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This is my bloud to be spoken figuratiuely, and not as the words purport: bicause other like sayinges in the scripture be taken figuratiuely, as these:
This is my blood to be spoken figuratively, and not as the words purport: Because other like sayings in the scripture be taken figuratively, as these:
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The stone is Christ and such other, wherein they haue declared their deuilishe and detestable sophistrie to their owne damnation and the subuersion of a great many other.
The stone is christ and such other, wherein they have declared their devilish and detestable sophistry to their own damnation and the subversion of a great many other.
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you haue manifest Scripture, as you saye, thys is my body, this is my bloud. &c. Which Scriptures some haue gone about to delude with fonde follies and sophismes, such as it pleaseth your selfe to frame.
you have manifest Scripture, as you say, this is my body, this is my blood. etc. Which Scriptures Some have gone about to delude with fond follies and sophisms, such as it Pleases your self to frame.
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it shall plainely appeere that the literall sense, as the wordes purport, is the true sense, that the holy Ghost did principally intend. As for example.
it shall plainly appear that the literal sense, as the words purport, is the true sense, that the holy Ghost did principally intend. As for Exampl.
In man the truth of his worde dependeth of the truth of the thing. Contrarie in God the truth of the thing dependeth vpon the speaking of the worde, as the psalme sayth: Ipse dixit & facta sunt.
In man the truth of his word dependeth of the truth of the thing. Contrary in God the truth of the thing dependeth upon the speaking of the word, as the psalm say: Ipse dixit & facta sunt.
After which sort Ireneus reasoneth against those heretikes, that denied Iesus Christ to be Gods sonne, vsing that most constantly beleeued truth of the sacrament, that we holde nowe grounded vpon Christes wordes,
After which sort Irenaeus reasoneth against those Heretics, that denied Iesus christ to be God's son, using that most constantly believed truth of the sacrament, that we hold now grounded upon Christ's words,
Quomodo autem constabit eis eum panem in quo gratiae actae sunt corpus esse domini sui, Libr. 4. ca. 34. & calicem sanguinis eius si non ipsum fabricatoris mundi filium dicant? Howe shall it bee certaine vnto them, that that bread vpon which thankes are giuen (that is to say the Eucharisticall bread) is the body of their Lord,
Quomodo autem constabit eis Eum Bread in quo Gratiae actae sunt corpus esse domini sui, Libr 4. circa 34. & calicem Blood eius si non ipsum fabricatoris mundi Son Speak? Howe shall it be certain unto them, that that bred upon which thanks Are given (that is to say the Eucharistical bred) is the body of their Lord,
But if the wordes be true, as they certainely beleeue, then the speaker of them must needes be Gods sonne, of infinite power, able to make the things to be as he sayth they be. And also in his.57.
But if the words be true, as they Certainly believe, then the speaker of them must needs be God's son, of infinite power, able to make the things to be as he say they be. And also in his.57.
but we bee taught by him to beleue them to be most true, and for that reason to beleue also, that Christ the speaker is Gods son, by whose almightie power the things be chaunged & made as he speaketh so that we may iustly,
but we be taught by him to believe them to be most true, and for that reason to believe also, that christ the speaker is God's son, by whose almighty power the things be changed & made as he speaks so that we may justly,
after the minde of Ireneus and dyuers other olde Authors, which were long to rehearse nowe, conceaue this opinion of these men, that say these wordes of Christ cannot be true,
After the mind of Irenaeus and Diverse other old Authors, which were long to rehearse now, conceive this opinion of these men, that say these words of christ cannot be true,
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that they eyther beleeue not themselues that Christ is Gods sonne, or else giue occasion to other to reuiue that olde damnable Heresey of Arius that denied Christs Godhead, the experience whereof we haue had of late dayes, of some that from Sacramētaries by necessarie consequence of that Heresey, became Arianes.
that they either believe not themselves that christ is God's son, or Else give occasion to other to revive that old damnable Heresy of Arius that denied Christ Godhead, the experience whereof we have had of late days, of Some that from Sacramentaries by necessary consequence of that Heresy, became Arians.
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Quomodo autem constabit &c. First I must tell you, that euen as in the place that you did before cite out of Ireneus, you picked out a péece for your purpose,
Quomodo autem constabit etc. First I must tell you, that even as in the place that you did before Cite out of Irenaeus, you picked out a piece for your purpose,
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The sacrifices doe not make the man that doth offer them, holye (for God hath no néede of Sacrifice) but the conscience of him that offereth, being pure:
The Sacrifices do not make the man that does offer them, holy (for God hath no need of Sacrifice) but the conscience of him that Offereth, being pure:
In pure iudgement, in faith without Hipocrisie, in firme hope, in feruent loue, offering vp the first fruites of those thinges which are his creatures.
In pure judgement, in faith without Hypocrisy, in firm hope, in fervent love, offering up the First fruits of those things which Are his creatures.
and the sentence contynued with these wordes, id est, verbum eius, per quod lignum fructificat. &c. That is, his wordes, whereby the trée is made fruitfull,
and the sentence continued with these words, id est, verbum eius, per quod lignum fructificat. etc. That is, his words, whereby the tree is made fruitful,
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As for our iudgement, it is agréeable to the Euchariste or thankesgyuing: and on the contrarie part, the Euchariste, doth confirme our sentence or iudgement.
As for our judgement, it is agreeable to the Eucharist or thankesgyuing: and on the contrary part, the Eucharist, does confirm our sentence or judgement.
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I suppose you would not haue thought his wordes so méete for your purpose. The sacrifice (sayth he) is sanctified by the pure conscience of the offerer.
I suppose you would not have Thought his words so meet for your purpose. The sacrifice (say he) is sanctified by the pure conscience of the offerer.
but the Eucharist, consisting of two things the one earthly, and the other heauenly. He wyll haue vs to offer a gift vpon the aultar continually wythout ceasing.
but the Eucharist, consisting of two things the one earthly, and the other heavenly. He will have us to offer a gift upon the altar continually without ceasing.
How doe these words agrée with the reall presence of Christ in the sacrament? And howe can these wordes suffer your Masse to be accompted the sacrifice of the Church? The whole purpose of Ireneus in that Chapiter, is to shewe, that the workes of loue procéeding from an vnfayned fayth, and a pure conscience:
How do these words agree with the real presence of christ in the sacrament? And how can these words suffer your Mass to be accounted the sacrifice of the Church? The Whole purpose of Irenaeus in that Chapter, is to show, that the works of love proceeding from an unfeigned faith, and a pure conscience:
then Christ being the sonne of God (whome those men denied to be the maker of the worlde) had no power, to institute the sacrament of his body & bloud in any of those creatures:
then christ being the son of God (whom those men denied to be the maker of the world) had no power, to institute the sacrament of his body & blood in any of those creatures:
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Wherefore, those two places of Ireneus, who liued within .150. yeres after Christ, doe teach you to vse the figure called Metaphora or translation, in the vnderstanding of these wordes.
Wherefore, those two places of Irenaeus, who lived within.150. Years After christ, do teach you to use the figure called Metaphor or Translation, in the understanding of these words.
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but his purpose was to institute a sacrament or visible signe of the excéeding great mercie that he should shortly shewe, in giuing his body and bloud,
but his purpose was to institute a sacrament or visible Signen of the exceeding great mercy that he should shortly show, in giving his body and blood,
for the redemption of the sinnes of the worlde, and of that wonderfull misterie of ioyning the faythfull togither into the felowship of members of one body,
for the redemption of the Sins of the world, and of that wonderful mystery of joining the faithful together into the fellowship of members of one body,
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then must they needes be that instrument wherby Gods almightie power assisting the due ministration of his Priest, worketh that grace inwardly, that the words purport outwardly.
then must they needs be that Instrument whereby God's almighty power assisting the due ministration of his Priest, works that grace inwardly, that the words purport outwardly.
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but the body of Christ to be our sacrament, which is the substaunce of grace, the Author, Fountayne, & Well of all grace, as S. Bernard sayth. Dicitur Eucharistia per excellentiā.
but the body of christ to be our sacrament, which is the substance of grace, the Author, Fountain, & Well of all grace, as S. Bernard say. Dicitur Eucharistia per excellentiam.
Then it followeth, that where as the grace of this sacrament, which the wordes purport to the outward eares of all men, is the essentiall grace of Christes body and bloud to be there present, it followeth, I saye that Christ by these wordes,
Then it follows, that where as the grace of this sacrament, which the words purport to the outward ears of all men, is the essential grace of Christ's body and blood to be there present, it follows, I say that christ by these words,
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as by a conuenient instrument, worketh inwardly, in that he gaue to his Disciples the reall presence of his owne body and bloud, as Eusebius Emesenus sayth: Fide aestimandi non specie,
as by a convenient Instrument, works inwardly, in that he gave to his Disciples the real presence of his own body and blood, as Eusebius Emesenus say: Fide aestimandi non specie,
Surely (M. Watson ) this must néedes appéere a straunge maner of doctrine, when it shall be waighed by them that doe cōsider what the vse of wordes is,
Surely (M. Watson) this must needs appear a strange manner of Doctrine, when it shall be weighed by them that do Consider what the use of words is,
But saint Austen, and as many as I haue séene, yt doe write vpon that Psalme, doe with one voyce affirme, that the Prophet doth not there meane of such a formed worde as you doe here,
But saint Austen, and as many as I have seen, that do write upon that Psalm, do with one voice affirm, that the Prophet does not there mean of such a formed word as you do Here,
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In the sonne and the holy Ghost: hath the Lorde, which is but one diuine power, established the heauens. &c. The power of God is such, that at his worde, beck, or twinckling of his eye:
In the son and the holy Ghost: hath the Lord, which is but one divine power, established the heavens. etc. The power of God is such, that At his word, beck, or twinkling of his eye:
I conclude therefore, that it is the power of God, that worketh all in all. And that the worde formed is no instrument to worke by, otherwise then in teaching.
I conclude Therefore, that it is the power of God, that works all in all. And that the word formed is no Instrument to work by, otherwise then in teaching.
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I suppose he will be founde (when you shall shewe him) such one as Byshop Iewell prooueth Mayster Hardyngs Amphilochius to be. Your Bernardus also: must be such another.
I suppose he will be found (when you shall show him) such one as Bishop Jewel proveth Master Hardyngs Amphilochius to be. Your Bernard also: must be such Another.
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Vt enim de vsualibus sumamus exemplum: datur anulus absolutè propter anulum, & nulla est significatio: datur ad inuestiendum de haereditate aliqua, & signum est:
Vt enim de vsualibus sumamus exemplum: datur anulus absolutè propter anulum, & nulla est significatio: datur ad inuestiendum de Inheritate Any, & signum est:
In hunc ita { que } modum appropinquans passioni Dominus, de gratia sua inuestire curauit suos, vt i•usibilis gratia, signo aliquo visibili praestaretur.
In hunc ita { que } modum appropinquans passioni Dominus, de Gratia sua inuestire curauit suos, vt i•usibilis Gratia, Sign Aliquo visibili praestaretur.
After this sort the Lorde therefore drawing néere vnto his passion, did of his owne frée mercy, prouide to inuest those that appartayned vnto him, that the inuisible grace, might by some visible signe be set forth and shewed.
After this sort the Lord Therefore drawing near unto his passion, did of his own free mercy, provide to invest those that appartayned unto him, that the invisible grace, might by Some visible Signen be Set forth and showed.
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To cōclude, Baptisme, which is the beginning of all sacraments, was instituted for this purpose, wherein we are planted togither to the similitude or lykenesse of his death:
To conclude, Baptism, which is the beginning of all Sacraments, was instituted for this purpose, wherein we Are planted together to the similitude or likeness of his death:
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This matter is farre disagréeing to that which you cite out of your Bernarde. I conclude therefore that your Bernarde, is not the right Bernarde: but a counterfait of your owne making.
This matter is Far disagreeing to that which you Cite out of your Bernard. I conclude Therefore that your Bernard, is not the right Bernard: but a counterfeit of your own making.
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Thirdly, we maye consider, that these wordes, be the performaunce of a former promise, where Christ (as it is written in the sixt Chapiter of S. Iohn) promised to giue vs the same fleshe to eate, that he would giue to the death,
Thirdly, we may Consider, that these words, be the performance of a former promise, where christ (as it is written in the sixt Chapter of S. John) promised to give us the same Flesh to eat, that he would give to the death,
But it was neuer so taken of any good auncient aucthor which all with one consent doe expounde this text of saint Iohn, of the giuing of his fleshe in his last supper vnder the forme of breade,
But it was never so taken of any good ancient author which all with one consent do expound this text of saint John, of the giving of his Flesh in his last supper under the Form of bread,
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The thirde circumstaunce (you saye) that you consider, is a promise that our Sauiour made when he sayde, the bread that I shall giue is my fleshe. &c. If I did not knowe your blindnesse,
The Third circumstance (you say) that you Consider, is a promise that our Saviour made when he said, the bred that I shall give is my Flesh. etc. If I did not know your blindness,
I coulde not wonder ynough at your beastly boldnesse, which driueth you to saye, that all the good auncient Writers doe with one consent, expound the wordes of saint Iohn as you doe.
I could not wonder enough At your beastly boldness, which Driveth you to say, that all the good ancient Writers do with one consent, expound the words of saint John as you do.
But after this great boast, you giue vs a taste of your small roste (as the common saying is) and you make Cyrillus to speake after your fantasie, in this sort.
But After this great boast, you give us a taste of your small roast (as the Common saying is) and you make Cyril to speak After your fantasy, in this sort.
Quam magna verò bona, si cum fide manducabunt adipiscentur, id iterum at { que } iterum aperit, vt aeternae desyderio vitae, ad fidem compellantur, per quam etiaem, doceri facilius poterint.
Quam Magna verò Bona, si cum fide manducabunt adipiscentur, id iterum At { que } iterum Aperitif, vt aeternae desyderio vitae, ad fidem compellantur, per quam etiaem, doceri Facilius poterint.
Perspicis, quia sine fide quaerentibus mysterij modum nequaquam explanauit: credentibus autem, etiam non quaerentibus exposuit. Vndoubtedly (sayth Cyrill ) Christ is mercifull and mylde:
Perspicis, quia sine fide quaerentibus mysterij modum Nequaquam explanauit: credentibus autem, etiam non quaerentibus exposuit. Undoubtedly (say Cyril) christ is merciful and mild:
he doth oftentimes declare, that by the desire of eternall lyfe, they might be compelled to imbrace fayth, by the meane wherof, they might the more easily be taught. For thus hath Esay sayde. If ye will not beléeue: ye shall not vnderstande.
he does oftentimes declare, that by the desire of Eternal life, they might be compelled to embrace faith, by the mean whereof, they might the more Easily be taught. For thus hath Isaiah said. If you will not believe: you shall not understand.
But those men did before they beléeued, out of season seeke for those things. For this cause therfore, the Lorde did not declare, how that thing might be done:
But those men did before they believed, out of season seek for those things. For this cause Therefore, the Lord did not declare, how that thing might be done:
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Nowe let the indifferent Reader iudge howe faythfully you haue handled the wordes of Cyrill, and so he may haue the lesse cause to credite you in your large affirmation, wherein you saye, that all the good auncient Writers doe with one consent, expound this place of Iohn as you doe.
Now let the indifferent Reader judge how faithfully you have handled the words of Cyril, and so he may have the less cause to credit you in your large affirmation, wherein you say, that all the good ancient Writers do with one consent, expound this place of John as you do.
But that he ment to teache, that he himselfe is that heauenly foode that the father giueth for the lyfe of the world, and that he would giue them none other foode from heauen but onely that which at the time appointed, he would yéelde vp for the lyfe of the worlde.
But that he meant to teach, that he himself is that heavenly food that the father gives for the life of the world, and that he would give them none other food from heaven but only that which At the time appointed, he would yield up for the life of the world.
Is it lykely or probable, that our sauiour Christ then entring into his Agony, and beginning his passion, accustoming commonly before to teach his Disciples in playne wordes, without Parables or figuratiue speeches:
Is it likely or probable, that our Saviour christ then entering into his Agony, and beginning his passion, accustoming commonly before to teach his Disciples in plain words, without Parables or figurative Speeches:
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would then so lightly behaue himselfe, as to delude his chosen and entirely beloued Disciples, in calling those things his bodye that is giuen for them,
would then so lightly behave himself, as to delude his chosen and entirely Beloved Disciples, in calling those things his body that is given for them,
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For let him consider thorowout all the scripture whersoeuer he shall finde, that Christ, spake any thing of himselfe by wordes of our common speeche (for the God head and the properties of the Godhead be ineffable,
For let him Consider throughout all the scripture wheresoever he shall find, that christ, spoke any thing of himself by words of our Common speech (for the God head and the properties of the Godhead be ineffable,
and cannot be expressed to our capacitie, but by wordes and names of wordly and naturall things here among vs.) He shall alwaies finde that Christ was a better and more singular thing then the worde did properly signifie, that was attribute vnto him,
and cannot be expressed to our capacity, but by words and names of wordly and natural things Here among us) He shall always find that christ was a better and more singular thing then the word did properly signify, that was attribute unto him,
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And lykewise by that he calleth himselfe the light, we vnderstand, that he was not the sensible light of this world but the heauenly light that neither by course is chaunged, nor by shadowe is darkened.
And likewise by that he calls himself the Light, we understand, that he was not the sensible Light of this world but the heavenly Light that neither by course is changed, nor by shadow is darkened.
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So that it maye be obserued for a rule, when Christ doth attribute the name of any sensible creature to himselfe, euer the vnderstanding exceedeth and excelleth the worde in dignitie.
So that it may be observed for a Rule, when christ does attribute the name of any sensible creature to himself, ever the understanding exceeds and excels the word in dignity.
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And if this be true in all kinde of teaching and doctrine shall we nowe in the highe mysteries and sacraments of God come from the Hall to the Kitchin, from the better to the worst? that where Christ sayth.
And if this be true in all kind of teaching and Doctrine shall we now in the high Mysteres and Sacraments of God come from the Hall to the Kitchen, from the better to the worst? that where christ say.
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Wherfore leauing out a great many other circumstaunces, that would serue verye well, to set foorth the truth of this doctrine, I shall conclude thus, seing saint Mathewe sayth in plaine termes, it is my body, it is my bloud:
Wherefore leaving out a great many other Circumstances, that would serve very well, to Set forth the truth of this Doctrine, I shall conclude thus, sing saint Matthew say in plain terms, it is my body, it is my blood:
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and waye the scripture so substantially, that we shall affirme the contradictory to be the true sense, saying this is not my body, this is not my bloud,
and Way the scripture so substantially, that we shall affirm the contradictory to be the true sense, saying this is not my body, this is not my blood,
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But me thinketh I heare you say, that you meane only to affirme that the time wherein Christ spake these words, this is my body, was the time not méete,
But me Thinketh I hear you say, that you mean only to affirm that the time wherein christ spoke these words, this is my body, was the time not meet,
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or else when you did set forth your Sermon in print, you thought that the worlde would neuer turne so, that any Logition might be bolde in open wryting to controule your subtile sophistrie.
or Else when you did Set forth your Sermon in print, you Thought that the world would never turn so, that any Logic might be bold in open writing to control your subtle sophistry.
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But rather their playne words doe prooue, that you for your reasoning without probabilitie, and contrarie to the rule of all true reasoning, are méete to be promoted out of the Hall into the Kitchin,
But rather their plain words do prove, that you for your reasoning without probability, and contrary to the Rule of all true reasoning, Are meet to be promoted out of the Hall into the Kitchen,
Which we doe not denie, affirming the contradictorie (as you say that we doe) but we doe most constauntly affirme that to be true which Christ both spake and ment.
Which we do not deny, affirming the contradictory (as you say that we do) but we do most constantly affirm that to be true which christ both spoke and meant.
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Si ergo vos estis corpus Christi & membra, mysterium vestrum in mensa Domini positum est, mysterium Domini accipitis, ad id quod estis, amen, respondetis.
Si ergo vos Ye are corpus Christ & membra, mysterium Vestrum in mensa Domini positum est, mysterium Domini accipitis, ad id quod Ye are, Amen, respondetis.
Agayne, the same saint Austen, wryting against Adimantus: sayth thus. Non dubitauit Dominus dicere, hoc est corpus meum, cum signum daret corporis sui.
Again, the same saint Austen, writing against Adamantius: say thus. Non dubitauit Dominus dicere, hoc est corpus meum, cum signum dart corporis sui.
It is manifest therefore, both by the expresse wordes of the Scripture, and also by the iudgement of saint Austen: that the thing that our sauiour spake of,
It is manifest Therefore, both by the express words of the Scripture, and also by the judgement of saint Austen: that the thing that our Saviour spoke of,
as saint Augustine sayth, it can not be a sacramēt of the newe Testament, except it haue a promise of some, such grace to be giuen, to the worthye receyuer,
as saint Augustine say, it can not be a sacrament of the new Testament, except it have a promise of Some, such grace to be given, to the worthy receiver,
As in baptisme the water, which is the outwarde forme signifieth the grace of saluation and remission of sinnes, which grace is both giuen to the worthy receyuer,
As in Baptism the water, which is the outward Form signifies the grace of salvation and remission of Sins, which grace is both given to the worthy receiver,
Euen so the outward element of this sacrament, which is bread & wine, doth signifie the grace of the vnitie of Christs misticall bodye, that lyke as one bread is made of manye graynes, one wine is pressed out of many Grapes:
Even so the outward element of this sacrament, which is bred & wine, does signify the grace of the unity of Christ mystical body, that like as one bred is made of many grains, one wine is pressed out of many Grapes:
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Nowe if our sacrament be bread and wine, as they say then shal they finde the promise of this grace, or of some other in the Scriptures made to the receyuer of bread and wine.
Now if our sacrament be bred and wine, as they say then shall they find the promise of this grace, or of Some other in the Scriptures made to the receiver of bred and wine.
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But if they will looke in the sixt Chapiter of saint Iohn, they shall finde this grace of the mysticall vnitie promised, not to the receauing of breade and wine,
But if they will look in the sixt Chapter of saint John, they shall find this grace of the mystical unity promised, not to the receiving of bread and wine,
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Our sacrament therfore that hath the promise annexed vnto it, is not bread and wine be they neuer so much appointed to signifie heauenly things (as they say) but the very body and bloud of oure Lorde Iesus Christ, the bread that came from heauen.
Our sacrament Therefore that hath the promise annexed unto it, is not bred and wine be they never so much appointed to signify heavenly things (as they say) but the very body and blood of our Lord Iesus christ, the bred that Come from heaven.
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as is signified by the outwarde forme of the Sacrament. &c. By this you haue at one blowe striken of from the number of your holy fathers sacraments, no moe but fiue.
as is signified by the outward Form of the Sacrament. etc. By this you have At one blow stricken of from the number of your holy Father's Sacraments, no more but fiue.
that eyther confirmation, order, matrimonie, penaunce, or extreme vnction, are such sacraments as you speake of? Or that they or anye of them, haue anye such grace promised to the worthy receyuer of them? Well.
that either confirmation, order, matrimony, penance, or extreme unction, Are such Sacraments as you speak of? Or that they or any of them, have any such grace promised to the worthy receiver of them? Well.
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will not fayle to begge baptisme for their children also, that when they shall come to the yéeres of discretion, they may be put in remembraunce that they were dedicated to God,
will not fail to beg Baptism for their children also, that when they shall come to the Years of discretion, they may be put in remembrance that they were dedicated to God,
First you say, that the outwarde element in this sacrament, is bread and wine, and that it doth signifie the grace of the vnitie of Christs mysticall body. &c. And this you confirme by the testimonie of saint Cyprian. And afterwarde you saye, that our sacrament that hath the promise annexed vnto it:
First you say, that the outward element in this sacrament, is bred and wine, and that it does signify the grace of the unity of Christ mystical body. etc. And this you confirm by the testimony of saint Cyprian. And afterward you say, that our sacrament that hath the promise annexed unto it:
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Those therefore that did put to that part of the definition of a sacrament, did not minde thereby to shewe the difference betwéene the sacraments of the olde and new Testament:
Those Therefore that did put to that part of the definition of a sacrament, did not mind thereby to show the difference between the Sacraments of the old and new Testament:
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You haue sayde, that if we would looke in the sixt Chapter of saint Iohns Gospell, we should finde, that the promise of the mysticall vnitie that is amongst christians, is not made to the receyuing of bread & wine:
You have said, that if we would look in the sixt Chapter of saint Iohns Gospel, we should find, that the promise of the mystical unity that is among Christians, is not made to the receiving of bred & wine:
Daturus ergo Dominus Spiritum sanctum, dixit se panem qui de coelo descendit, hortans vt credamus in eum credere enim in eum, hoc est manducare panem viuum.
Daturus ergo Dominus Spiritum sanctum, dixit se Bread qui de coelo descendit, hortans vt Credamus in Eum Believe enim in Eum, hoc est Manducare Bread viuum.
proculdubiò, nec manducat spiritaliter carnem eius, nec bibit eius sanguinem, licet carnaliter & visibiliter premat dentibus, sacramentū corporis & sanguinis Christi:
proculdubiò, nec manducat spiritaliter Carnem eius, nec bibit eius sanguinem, licet carnaliter & visibiliter premat dentibus, sacramentū corporis & Blood Christ:
Here appéereth playnely the iudgement of saint Austen, concerning the outwarde and visible sacrament: and also touching the inward thing, signified by the outward signe.
Here appeareth plainly the judgement of saint Austen, Concerning the outward and visible sacrament: and also touching the inward thing, signified by the outward Signen.
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The promise therefore, can not be made, to the receiuer of the outwarde and visible sacrament, who receyueth nothing but the visible and outwarde element:
The promise Therefore, can not be made, to the receiver of the outward and visible sacrament, who receiveth nothing but the visible and outward element:
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Yea he eateth Christ daylie by faith, notwithstanding that he be sometime for a long season holden, from the vse of the outward and visible sacraments.
Yea he Eateth christ daily by faith, notwithstanding that he be sometime for a long season held, from the use of the outward and visible Sacraments.
To conclude this matter, I would wishe you (M. Watson ) to looke once againe in the sixt Chapter of saint Iohns Gospell that you would haue vs to looke in.
To conclude this matter, I would wish you (M. Watson) to look once again in the sixt Chapter of saint Iohns Gospel that you would have us to look in.
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And then what auayleth the promise made to the washing in water, which you saye is pronounced by Christs owne mouth? For notwithstanding they be so baptised:
And then what availeth the promise made to the washing in water, which you say is pronounced by Christ own Mouth? For notwithstanding they be so baptised:
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It shall be best for you and vs both therefore, to saye with saint Austen. Hunc ita { que } cibum & potum societatem vult intelligi corporis & membrorum suorum, quod est sancta Ecclesia in praedestinatis & vocatis,
It shall be best for you and us both Therefore, to say with saint Austen. Hunc ita { que } Food & potum societatem vult intelligi corporis & Members suorum, quod est sancta Ecclesia in predestinates & vocatis,
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His wyll is, that this meat and drinke should be vnderstanded to be the societie or felowship of his body and members, which is the holye Church, which consisteth of his predestinated, called, iustified,
His will is, that this meat and drink should be understanded to be the society or fellowship of his body and members, which is the holy Church, which Consisteth of his predestinated, called, justified,
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And yet for all that, he would not condiscend to say as the Church sayth, that Res sacramenti, the thing of the sacrament signified and not conteyned, which is the vnitie of the mysticall body, were that grace, which by Christ in S. Iohn was promised to the worthy receyuer of it:
And yet for all that, he would not condescend to say as the Church say, that Rest Sacrament, the thing of the sacrament signified and not contained, which is the unity of the mystical body, were that grace, which by christ in S. John was promised to the worthy receiver of it:
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but went and sought about for another promise, and after much pooreyng, at last he brought forth a promise (as he thought) meete and conuenient, which is, the wordes of Christ, Quod pro vobis tradetur.
but went and sought about for Another promise, and After much pooreyng, At last he brought forth a promise (as he Thought) meet and convenient, which is, the words of christ, Quod Pro vobis tradetur.
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which hath no apparaunce of anye promise, but that the wordes in latine be spoken in the future tense, which in Greeke be written in the present tense, both in S: Paule, and in Saint Luke. Quod pro vobis datur. Which is giuen for you.
which hath no appearance of any promise, but that the words in latin be spoken in the future tense, which in Greek be written in the present tense, both in S: Paul, and in Saint Luke. Quod Pro vobis datur. Which is given for you.
This may suffise for this short time, to shewe vnto you the folly of these men, that neyther wot nor care, what they affirme in these weightie matters.
This may suffice for this short time, to show unto you the folly of these men, that neither wot nor care, what they affirm in these weighty matters.
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Saint Austen in dyuers places, and other auncient Authors: haue this doctrine in their bookes. Elatere Christi, fluxerunt duo sacramenta. Two sacraments did issue forth of Christs side.
Saint Austen in Diverse places, and other ancient Authors: have this Doctrine in their books. Elatere Christ, fluxerunt duo Sacraments. Two Sacraments did issue forth of Christ side.
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when it was opened with a speare, God did forme and builde the Church, the spouse of Christ, in that by water we be regenerated, by bloud we be redeemed and nourished.
when it was opened with a spear, God did Form and build the Church, the spouse of christ, in that by water we be regenerated, by blood we be redeemed and nourished.
The fault that you finde with Luther, is for that he alledgeth a promise, made in wordes of the present time or tense (as you terme it) And haue you forgotten what tense Christ spake in, when he saide.
The fault that you find with Luther, is for that he allegeth a promise, made in words of the present time or tense (as you term it) And have you forgotten what tense christ spoke in, when he said.
Aduertising you to looke better vpon saint Iohns Gospell, where you shall finde (as I haue sayde before) that he which eateth Christ, shall liue by the meanes of Christ.
Advertising you to look better upon saint Iohns Gospel, where you shall find (as I have said before) that he which Eateth christ, shall live by the means of christ.
You therefore, or else your printer, haue misreported the place. I suppose you would haue noted the.xv. treatise, where saint Austen sayth thus. Adam qui erat forma futuri: praebuit nobis magnum iudicium sacramenti:
You Therefore, or Else your printer, have misreported the place. I suppose you would have noted the xv treatise, where saint Austen say thus. Adam qui erat forma Future: praebuit nobis magnum iudicium Sacrament:
Sed quare hoc dicere volui fratres? Quid infirmitas Christi, nos facit fortes. &c. But wherefore would I speake this, sayth saint Austen? Bicause the weakenesse of Christ doth make vs strong.
said quare hoc dicere volui Brothers? Quid Infirmitas Christ, nos facit forts. etc. But Wherefore would I speak this, say saint Austen? Because the weakness of christ does make us strong.
As many as wyll, may by these wordes vnderstande, what Saint Austen ment by those wordes that go before, wherevpon you would conclude, that the sacrament (which you terme the sacrament of the aultar) is not Wine, but bloud.
As many as will, may by these words understand, what Saint Austen meant by those words that go before, whereupon you would conclude, that the sacrament (which you term the sacrament of the altar) is not Wine, but blood.
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but in euerye of those places, hée doth by playne wordes shewe himselfe, to minde nothing lesse then to teache, that the sacrament of the body and bloud of Christ, is not bread and wine, but bloud onely.
but in every of those places, he does by plain words show himself, to mind nothing less then to teach, that the sacrament of the body and blood of christ, is not bred and wine, but blood only.
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then the worthynesse of the death and bloudsheding of our Sauiour Christ, and that the infirmitie of oure nature in Christ, is become our strength in him.
then the worthiness of the death and bloodshedding of our Saviour christ, and that the infirmity of our nature in christ, is become our strength in him.
Hoc verbum fidei tantum valet in Ecclesia Dei• vt ipsum credentem, offerentem, benedicentem, tingentem, etiam tantillum mundet infantem &c. This worde of fayth is of such force in the Church of God:
Hoc verbum fidei Tantum valet in Ecclesia Dei• vt ipsum credentem, offerentem, benedicentem, tingentem, etiam Tantillum mundet infantem etc. This word of faith is of such force in the Church of God:
Yea, you make the baptisme that was ministred before the death of Christ, and the sacrament of Christs body and bloud that was ministred at his last supper: to be of none effect.
Yea, you make the Baptism that was ministered before the death of christ, and the sacrament of Christ body and blood that was ministered At his last supper: to be of none Effect.
Beside these circumstaunces and arguments deduced vppon the scripture, there be also other of no lesse strength then these, able to confirme anye true christen man in the faith of the reall presence of Christes body and bloud in the blessed sacrament.
Beside these Circumstances and Arguments deduced upon the scripture, there be also other of no less strength then these, able to confirm any true christian man in the faith of the real presence of Christ's body and blood in the blessed sacrament.
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so glorious, so excellent and heauenly, that it were great blasphemie to ascribe the same to bread and wine, which be onely the workes and effectes of almightie God,
so glorious, so excellent and heavenly, that it were great blasphemy to ascribe the same to bred and wine, which be only the works and effects of almighty God,
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so the bloud of Christ our priest and sacrifice doth confirme the newe Testament, which Testament bicause it is eternall and shall neuer haue ende, is confirmed by the eternall bloud of the Lambe of God, that euer is receyued and neuer consumed,
so the blood of christ our priest and sacrifice does confirm the new Testament, which Testament Because it is Eternal and shall never have end, is confirmed by the Eternal blood of the Lamb of God, that ever is received and never consumed,
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But if these wordes (This is my bloud of the newe Testament) the Euangelist had ment, that it had beene the figure of the bloud of the newe Testament, what had he sayde more then Moyses sayde before:
But if these words (This is my blood of the new Testament) the Evangelist had meant, that it had been the figure of the blood of the new Testament, what had he said more then Moses said before:
bicause beside we both be but vnder figures (as these men saye) yet their figure was of more estimation then oures is, being (as they saye) but bare bread and wine:
Because beside we both be but under figures (as these men say) yet their figure was of more estimation then ours is, being (as they say) but bore bred and wine:
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wherfore seing these words of Christ (this is my bloud) be the forme of our sacramēt, the effect wherof is the confirmation of the new Testament, it foloweth well, that the cause must be of like or more dignity,
Wherefore sing these words of christ (this is my blood) be the Form of our sacrament, the Effect whereof is the confirmation of the new Testament, it Followeth well, that the cause must be of like or more dignity,
and so by no meanes can be the materiall creature of wine, but must needes be the innocent and precious bloud of our immaculate and vndefiled Lambe of God Iesus Christ.
and so by no means can be the material creature of wine, but must needs be the innocent and precious blood of our immaculate and undefiled Lamb of God Iesus christ.
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The first effect of our sacrament (say you) is to confirme the new Testament. &c. Much adoe you make about the confirming of the two Testaments by bloud:
The First Effect of our sacrament (say you) is to confirm the new Testament. etc. Much ado you make about the confirming of the two Testaments by blood:
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Affirming that all holy wryters doe expounde these wordes of our sauiour Christ (This is my bloud of the newe Testament) to signifie, this bloud doth confirme the newe Testament.
Affirming that all holy writers do expound these words of our Saviour christ (This is my blood of the new Testament) to signify, this blood does confirm the new Testament.
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S. Paule wryting to the Hebrues, sayth of the confirming of the olde Testament or couenaunt that God made with Habraham: that it was confirmed with an othe, not with the bloud of Calues and Goats.
S. Paul writing to the Hebrews, say of the confirming of the old Testament or Covenant that God made with Abraham: that it was confirmed with an other, not with the blood of Calves and Goats.
Abrahae nam { que } promittens Deus. &c. For (saith saint Paule ) when God made a promise to Habraham: bicause he had none greater then himselfe by whome he might sweare: he swore by himselfe, saying.
Abraham nam { que } promittens Deus. etc. For (Says saint Paul) when God made a promise to Abraham: Because he had none greater then himself by whom he might swear: he swore by himself, saying.
And yet we may be bolde to saye, that we haue the signes or figures of the body and bloud of our sauiour Christ, to put vs in remembraunce of that possession,
And yet we may be bold to say, that we have the Signs or figures of the body and blood of our Saviour christ, to put us in remembrance of that possession,
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We holde therefore, that the confirmation of the olde Testament, and of the newe both: is the othe that God made vnto Abraham, and his faythfull séede.
We hold Therefore, that the confirmation of the old Testament, and of the new both: is the other that God made unto Abraham, and his faithful seed.
but we teach, that the worthy receyuer is by them assured, euen as it were sensibly, that he is made one with Christ and Christ with him, that he dwelleth in Christ and Christ in him, that he receiueth into his soule whole Christ, euen as he receyueth the sacramentall bread and wine into his body.
but we teach, that the worthy receiver is by them assured, even as it were sensibly, that he is made one with christ and christ with him, that he dwells in christ and christ in him, that he receiveth into his soul Whole christ, even as he receiveth the sacramental bred and wine into his body.
euen as our bodies haue this temporall lyfe by the meanes of bodyly foode, whereof the chiefe is bread and wine, the one seruing to strengthen mans hart,
even as our bodies have this temporal life by the means of bodily food, whereof the chief is bred and wine, the one serving to strengthen men heart,
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These wordes, This is my bloud, must be the forme of our sacrament. &c. But in the next effect, I trust you will speake as much of the fleshe as you haue done nowe of the bloud,
These words, This is my blood, must be the Form of our sacrament. etc. But in the next Effect, I trust you will speak as much of the Flesh as you have done now of the blood,
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And then their eyes were opened, and they knew him. Saint Austen in his booke De consensu Euangelistarum, teacheth vs to vnderstande this place of the blessed bread, which is the sacrament of the aultar:
And then their eyes were opened, and they knew him. Saint Austen in his book De consensu Euangelistarum, Teaches us to understand this place of the blessed bred, which is the sacrament of the altar:
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By this scripture another thing is giuen vs to vnderstande, that the eyes of them which receyue this blessed bread, be opened, that they might knowe him:
By this scripture Another thing is given us to understand, that the eyes of them which receive this blessed bred, be opened, that they might know him:
that the effect of this sacrament, is the opening of our eyes to knowe God. And that the cause of that is, the fleshe of Christ, which is our sacrament,
that the Effect of this sacrament, is the opening of our eyes to know God. And that the cause of that is, the Flesh of christ, which is our sacrament,
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Taking bread, he blessed it. &c. As though the blessing had bene the making of the signe of the crosse, vpon or ouer the bread (for so the Popishe Priestes vse to blesse their bread and Cup in their Masse) but if it would haue serued for your purpose to haue translated otherwise:
Taking bred, he blessed it. etc. As though the blessing had be the making of the Signen of the cross, upon or over the bred (for so the Popish Priests use to bless their bred and Cup in their Mass) but if it would have served for your purpose to have translated otherwise:
And none did then vse to blesse, by making the signe of the crosse (as your Papistes doe nowe) wherefore it is manifest that our Sauiour Christ did not vse it, eyther at that time or any other.
And none did then use to bless, by making the Signen of the cross (as your Papists do now) Wherefore it is manifest that our Saviour christ did not use it, either At that time or any other.
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ne quisquam se Christum agnouisse arbitretur, si eius corporis particeps non est, id est Ecclesiae. Cuius vnitatem in sacramento panis commendat Apostolus dicens.
ne quisquam se Christ agnouisse arbitretur, si eius corporis particeps non est, id est Ecclesiae. Cuius vnitatem in sacramento Paris commendat Apostles dicens.
Now let all indifferent readers iudge, whether S. Austens purpose in this place, be to teach vs, that the opening of our eyes that we maye know God, be the effect of the sacrament of the altar.
Now let all indifferent Readers judge, whither S. Austen's purpose in this place, be to teach us, that the opening of our eyes that we may know God, be the Effect of the sacrament of the altar.
Or whether his purpose be rather to teache, that none can knowe God, but such as be members of his body, that is, of the number of his Church, the vnitie whereof is set forth in the sacramentall bread.
Or whither his purpose be rather to teach, that none can know God, but such as be members of his body, that is, of the number of his Church, the unity whereof is Set forth in the sacramental bred.
And therefore the two Disciples, being members of that Church that is Christes body: had the blindnesse of their vnderstanding taken away, at the breaking of bread.
And Therefore the two Disciples, being members of that Church that is Christ's body: had the blindness of their understanding taken away, At the breaking of bred.
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But this is to be noted, how craftily you can make one sentence of two, leauing out the Periodus or full point, that in Theophilacts owne workes, standeth betwene illum and Magnam. And bicause you would not haue your reader to looke for any Periodus there:
But this is to be noted, how craftily you can make one sentence of two, leaving out the Periodus or full point, that in Theophilacts own works, Stands between Ilum and Magnam. And Because you would not have your reader to look for any Periodus there:
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ne { que } enim ad huc habebat corpus, quod multum corporali modo cum eis conuersaretur, vt ex hoc illorum cresceret desyderium. &c. So that the whole might be englished thus.
ne { que } enim ad huc habebat corpus, quod multum corporali modo cum eis conuersaretur, vt ex hoc Illorum cresceret desyderium. etc. So that the Whole might be englished thus.
Another effect is, the immortalitie of our bodies and soules, the resurrection of our fleshe to euerlasting lyfe, to haue lyfe eternall dwelling in vs. This effect is declared in the sixt of saint Iohn.
another Effect is, the immortality of our bodies and Souls, the resurrection of our Flesh to everlasting life, to have life Eternal Dwelling in us This Effect is declared in the sixt of saint John.
Christ sayth I (that is to say) my body which shall be eaten, shall raise him vp, I that am made man by my fleshe shall raise vp them that eate it in the laste daye.
christ say I (that is to say) my body which shall be eaten, shall raise him up, I that am made man by my Flesh shall raise up them that eat it in the laste day.
Hoc sanè modo etiam nos, quamuis propter naturam carnis corruptibiles sumus participatione tamen vitae ab imbecillitate nostra reuocati, ad proprietatem illius ad vitam reformamur.
Hoc sanè modo etiam nos, quamuis propter naturam carnis corruptibiles sumus participation tamen vitae ab imbecillitate nostra reuocati, ad proprietatem Illius ad vitam reformamur.
and reformed to his proprietie, that is to say, to lyfe for it is necessary that not onely our soule should ascend to an happy (and spirituall) lyfe, by receyuing the holy ghost,
and reformed to his propriety, that is to say, to life for it is necessary that not only our soul should ascend to an happy (and spiritual) life, by receiving the holy ghost,
This place is verie playne declaring vnto vs, that lyke as our selues are reuiued from the death of sinne to the lyfe of grace and glory by the receiuing of Gods spirite the holy Ghost in baptisme:
This place is very plain declaring unto us, that like as our selves Are revived from the death of sin to the life of grace and glory by the receiving of God's Spirit the holy Ghost in Baptism:
euen so our bodyes being corruptible by nature, and dead by reason of the generall sentence of death, are restored againe to lyfe eternall and celestiall, by the receyuing of Christes lyuely fleshe into them,
even so our bodies being corruptible by nature, and dead by reason of the general sentence of death, Are restored again to life Eternal and celestial, by the receiving of Christ's lively Flesh into them,
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as ment of the sacramentall eating of his fleshe, whereas the circumstaunce of the text will not suffer any such sense? For if he should meane there, of the sacramentall eating of his fleshe and drinking of his bloud:
as meant of the sacramental eating of his Flesh, whereas the circumstance of the text will not suffer any such sense? For if he should mean there, of the sacramental eating of his Flesh and drinking of his blood:
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And contrariewise, none that doe so eate and drinke them, could perishe. For he sayth, he that eateth my fleshe and drinketh my bloud: hath euerlasting lyfe.
And contrariwise, none that do so eat and drink them, could perish. For he say, he that Eateth my Flesh and Drinketh my blood: hath everlasting life.
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But this foly I doe note in you, that you can not beware of cyting matter for your purpose, which in the places that you cite, is beset with matter against you,
But this folly I do note in you, that you can not beware of citing matter for your purpose, which in the places that you Cite, is beset with matter against you,
or were able to espie your slights. Immediatly before those wordes that you cite: Cyrillus hath sayde, vpon these wordes, Adolescens, tihi dico, surge.
or were able to espy your slights. Immediately before those words that you Cite: Cyril hath said, upon these words, Adolescent, tihi dico, surge.
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quomodo non viuemus, qui carnem illam & gustamus & manducamus? Reformabit enim omninò ad immortalitatem suam, participes sui. Nec velis Iudaice quomodo quaerere:
quomodo non viuemus, qui Carnem Illam & gustamus & manducamus? Reformabit enim omninò ad immortalitatem suam, participes sui. Nec velis Judaic quomodo quaerere:
how should we, which doe both taste and eate that flesh, be without lyfe? For it will reforme vnto the immortalitie that is in it selfe: those that be partakers therof.
how should we, which do both taste and eat that Flesh, be without life? For it will reform unto the immortality that is in it self: those that be partakers thereof.
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is the cause of resurrection and euerlasting lyfe to the eater? By your vnderstanding of Cyrillus: his doctrine must teache vs, that if the Capernaits had layde handes on Christ and eaten him vp euerye morsell, they had done verie well and wisely:
is the cause of resurrection and everlasting life to the eater? By your understanding of Cyril: his Doctrine must teach us, that if the Capernaits had laid hands on christ and eaten him up every morsel, they had done very well and wisely:
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Nec putet ex tarditate ment is suae Iudaeus, inaudita nobis excogitata esse mysteria: videbit enim si attentius quaerit, hoc ipsum a Mosis temporibus, per figuram semper factitatum fuisse.
Nec putet ex tarditate ment is suae Iudaeus, inaudita nobis excogitata esse Mysteries: videbit enim si attentius Query, hoc ipsum a Moses temporibus, per figuram semper factitatum Fuisse.
quia diuina institutione per docti, agni carnes manducauerūt, & postes & superliminaria sanguine perunxerunt, propterea mortem ab eis diuertisse. &c. Neyther let the Iewe through the dulnesse of his minde, thinke that we haue sacraments deuised for vs, which haue not bene hard of before:
quia Divine Institution per Learned, agni carnes manducaverunt, & posts & superliminaria sanguine perunxerunt, propterea mortem ab eis divertisse. etc. Neither let the Iewe through the dulness of his mind, think that we have Sacraments devised for us, which have not be hard of before:
for if he will looke well, he shall sée, that by a figure, the verie same thing hath bene done euer since the dayes of Moses. For what was it that did delyuer their fathers from the wrath,
for if he will look well, he shall see, that by a figure, the very same thing hath be done ever since the days of Moses. For what was it that did deliver their Father's from the wrath,
when death did rage against the first borne of Egypt? Doe not all men knowe, that they being thorowly enstructed of God, did eate the fleshe of a Lambe,
when death did rage against the First born of Egypt? Do not all men know, that they being thoroughly instructed of God, did eat the Flesh of a Lamb,
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Wherefore, I maye conclude, that you conclusion is verye farre from Cyrillus minde, when you say, that this place is verie playne, declaring vnto vs, that lyke as our selues (you should haue sayde our soules) are reuiued from death. &c. For it is plaine by that which I haue cyted out of the same Chapter of Cyrillus, that he meaneth to teache, that the receyuing of the outwarde sacrament of the body and bloud of Christ, is all one with the eating of the Passouer Lambe in Egypt.
Wherefore, I may conclude, that you conclusion is very Far from Cyril mind, when you say, that this place is very plain, declaring unto us, that like as our selves (you should have said our Souls) Are revived from death. etc. For it is plain by that which I have cited out of the same Chapter of Cyril, that he means to teach, that the receiving of the outward sacrament of the body and blood of christ, is all one with the eating of the Passover Lamb in Egypt.
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and therefore you doe but teach Cyrill to speake after you in English (a tongue yt he neuer vnderstood) but if he were nowe lyuing, and should vnderstande howe you haue handled him therein, he would (I doubt not) giue you worthy thankes.
and Therefore you do but teach Cyril to speak After you in English (a tongue that he never understood) but if he were now living, and should understand how you have handled him therein, he would (I doubt not) give you worthy thanks.
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And that other men of iudgement and knowledge, may iudge betwéene Cyrill and you: I will cite his wordes in latine, as Trapezontius hath translated him out of Gréeke.
And that other men of judgement and knowledge, may judge between Cyril and you: I will Cite his words in latin, as Trapezontius hath translated him out of Greek.
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nisi natura immortalis at { que } incommutabilis, ad eam descendisset, ac communione participatione { que } sui, a mortalitatis nostrae terminis, ad suum bonum reformatos, eleuaret.
nisi Nature Immortal At { que } incommutabilis, ad eam descendisset, ac communion participation { que } sui, a mortalitatis Nostrae terminis, ad suum bonum reformatos, eleuaret.
except the immortall and vnchaungable nature, had descended vnto it, and by the communion and participation of it selfe, lifted vp from the bondes of our mortalitie, such as be reformed or fashioned a newe, according to the goodnesse of that nature.
except the immortal and vnchaungable nature, had descended unto it, and by the communion and participation of it self, lifted up from the bonds of our mortality, such as be reformed or fashioned a new, according to the Goodness of that nature.
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Here perchaunce some men will stumble, considering that we beleeue the bodyes of yong innocentes shall rise to euerlasting lyfe, which we knowe neuer receyued Christes fleshe in the sacrament.
Here perchance Some men will Stumble, considering that we believe the bodies of young innocentes shall rise to everlasting life, which we know never received Christ's Flesh in the sacrament.
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But their doubt in this point may sone be resolued, if they consider that scripture and the olde fathers, speake after the ordinarie working of God making no preiudice to the absolute power of God, who oftentimes giueth the proper grace of the sacraments before the outwarde receyuing of the same. As for example.
But their doubt in this point may soon be resolved, if they Consider that scripture and the old Father's, speak After the ordinary working of God making no prejudice to the absolute power of God, who oftentimes gives the proper grace of the Sacraments before the outward receiving of the same. As for Exampl.
And saint Ambrose thinketh Valentinian the Emperour to be saued, which dyed in his iourney before saint Ambrose which he sent for, could come vnto him.
And saint Ambrose Thinketh Valentinian the Emperor to be saved, which died in his journey before saint Ambrose which he sent for, could come unto him.
And therefore though baptisme be necessarie, and the ordinarie dore to saluation, yet the proper grace of baptisme is sometimes giuen by Gods extraordinarie and absolute power to such,
And Therefore though Baptism be necessary, and the ordinary door to salvation, yet the proper grace of Baptism is sometime given by God's extraordinary and absolute power to such,
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or such children as by baptisme haue faith infused into their hartes, and are preuented by death before they can prooue and trie themselues, (which probation saint Paule seemeth to require before the receypt of Christes body) hauing no contempt nor refusal of the same, but depart in the faith of Christ:
or such children as by Baptism have faith infused into their hearts, and Are prevented by death before they can prove and try themselves, (which probation saint Paul seems to require before the receipt of Christ's body) having no contempt nor refusal of the same, but depart in the faith of christ:
These I saye receyue the grace of the sacrament, which is the immortalitie of their bodies and lyfe eternall by Gods extraordinary working, without the receypt of the sacrament in deede.
These I say receive the grace of the sacrament, which is the immortality of their bodies and life Eternal by God's extraordinary working, without the receipt of the sacrament in deed.
so may there much more be obiected, whervnto you and the rest of your mind, shall neuer be able to make such aunswere as may be allowed among those that haue knowledge.
so may there much more be objected, whereunto you and the rest of your mind, shall never be able to make such answer as may be allowed among those that have knowledge.
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You say that this doubt may sone be resolued, if men will consider that the scripture and the olde fathers doe speake after the ordinarie working of God, making no preiudice to the absolute power of God.
You say that this doubt may soon be resolved, if men will Consider that the scripture and the old Father's do speak After the ordinary working of God, making no prejudice to the absolute power of God.
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Shall we thinke therefore, that if the resurrection of our bodies and euerlasting lyfe, be one of the effectes of the sacrament of Christes body and bloud:
Shall we think Therefore, that if the resurrection of our bodies and everlasting life, be one of the effects of the sacrament of Christ's body and blood:
he must néedes vse his absolute power, in gyuing the resurrection of body & euerlasting life, to as many as we wil hold from the receyuing of ye sacramēt?
he must needs use his absolute power, in gyving the resurrection of body & everlasting life, to as many as we will hold from the receiving of the sacrament?
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shal we think that God must vse his absolute power in raising their bodies, & giuing them euerlasting lyfe? We might as well kéepe all our children from baptisme,
shall we think that God must use his absolute power in raising their bodies, & giving them everlasting life? We might as well keep all our children from Baptism,
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But the reprobates, which be not chosen in Christ, shall haue by Christ (that hath taken mans nature vpon him) the resurrection and immortalitie of their bodies:
But the Reprobates, which be not chosen in christ, shall have by christ (that hath taken men nature upon him) the resurrection and immortality of their bodies:
For Ignatius one of the oldest calleth this sacrament M•dicamentum immortalitatis, antidotum non moriendi, a medicine of immortalitie, a preseruatiue against death.
For Ignatius one of the oldest calls this sacrament M•dicamentum immortalitatis, Antidote non moriendi, a medicine of immortality, a preservative against death.
And the great generall counsayle at Nice, wryteth that they beleeued these sacramentes of the body and bloud of Christ to be Simbola resurrectionis nostrae, the pledges or causes of our resurrection.
And the great general counsel At Nicaenae, writes that they believed these Sacraments of the body and blood of christ to be Simbola resurrectionis Nostrae, the pledges or Causes of our resurrection.
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Ireneus that was a great deale older wryting against the heretikes, that denied the resurrection of the fleshe, proueth it and confuteth them by the effect of this sacrament saying thus:
Irenaeus that was a great deal older writing against the Heretics, that denied the resurrection of the Flesh, Proves it and confuteth them by the Effect of this sacrament saying thus:
quae á corpore & sanguine Domini alitur? By what reason doe they say, that our fleshe goeth wholy to corruption, seing that it is nourished with the body and bloud of our Lord? and in his fift booke he sayth:
Quae á corpore & sanguine Domini alitur? By what reason do they say, that our Flesh Goes wholly to corruption, sing that it is nourished with the body and blood of our Lord? and in his fift book he say:
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Quomodo carnem negant capacem esse donationis Dei, quae est vita aeterna, quae sanguine & corpore Christi nutritur? How doe they denie our fleshe to be able to receyue the gift of God, which is eternall life, which is nourished with the body and bloud of Christ.
Quomodo Carnem negant capacem esse donationis Dei, Quae est vita aeterna, Quae sanguine & corpore Christ nutritur? How do they deny our Flesh to be able to receive the gift of God, which is Eternal life, which is nourished with the body and blood of christ.
The greatest argument that Ireneus could bring to proue the resurrection of our fleshe to lyfe eternall, was to alledge the cause of that resurrection, which was the nourishing of our fleshe with the lyuely fleshe of Christ in the sacrament, not to this temporall lyfe as other earthly meates doe,
The greatest argument that Irenaeus could bring to prove the resurrection of our Flesh to life Eternal, was to allege the cause of that resurrection, which was the nourishing of our Flesh with the lively Flesh of christ in the sacrament, not to this temporal life as other earthly Meats do,
In so much that these heretikes of our time, that denie this cause, that is to say, Christes fleshe to be really giuen in the sacrament, and eaten of our fleshe:
In so much that these Heretics of our time, that deny this cause, that is to say, Christ's Flesh to be really given in the sacrament, and eaten of our Flesh:
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doe giue occasion, yea I am afrayde, doe giue more then occasion, for vs to thinke of them, that they denie also the resurrection of our fleshe, which is the proper effect of it,
do give occasion, yea I am afraid, do give more then occasion, for us to think of them, that they deny also the resurrection of our Flesh, which is the proper Effect of it,
although as yet, they dare not impudently burst out in plaine words, though they expresse the same euidently to all mens eyes in their carnall and beastly lyues.
although as yet, they Dare not impudently burst out in plain words, though they express the same evidently to all men's eyes in their carnal and beastly lives.
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Therefore to conclude, knowing the greatnesse and excellencie of this effect, shall we ascribe it to so base creatures as be bread and wine, which be not able to worke such an effect? God forbid.
Therefore to conclude, knowing the greatness and excellency of this Effect, shall we ascribe it to so base creatures as be bred and wine, which be not able to work such an Effect? God forbid.
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State fratres firmi in fide Iesu Christi, & in eius charitate, in passione & Resurrectione, omnes in gratia nominatim congregemini in commune, in vna fide Dei Patris,
State Brothers firmi in fide Iesu Christ, & in eius charitate, in passion & Resurrection, omnes in Gratia Nominatim congregemini in commune, in Una fide Dei Patris,
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& Iesu Christi, vnigeniti eius filij, primogeniti totius creaturae, secundum carnem ex genere Dauid: praeunte & deducente vos paracleto, obedientes Episcopo, at { que } presbyterorum caetui, indiuulso animo:
& Iesu Christ, vnigeniti eius filij, Primogeniti totius creaturae, secundum Carnem ex genere David: praeunte & deducente vos paracleto, obedientes Bishop, At { que } Presbyterorum caetui, indiuulso animo:
vnum panem frangentes, quod est medicamentum immortalitatis, antidotus ne moriamini, sed vinatis in Deo, per Iesum Christum: purgatio malorum expultrix.
One Bread frangentes, quod est medicamentum immortalitatis, antidotus ne moriamini, sed vinatis in God, per Jesus Christ: purgatio malorum expultrix.
And can any indifferent man gather of these words, that he ment here to teach, that our resurrection is the effect of the sacrament of Christs body and bloud? I thinke not.
And can any indifferent man gather of these words, that he meant Here to teach, that our resurrection is the Effect of the sacrament of Christ body and blood? I think not.
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sed ne { que } auditis quenquam, nisi solum lesum Christum, verum pastorem & magistrum, ac estis sicut Paulus ad vos scribebat, vnum corpus & vnus spiritus. &c. And Onesimus himselfe (sayth Ignatius ) doth greatly commend your moderation and disposition of things in God,
sed ne { que } Heard quenquam, nisi solum lesum Christ, verum Pastorem & Magistrum, ac Ye are sicut Paulus ad vos scribebat, One corpus & vnus spiritus. etc. And Onesimus himself (say Ignatius) does greatly commend your moderation and disposition of things in God,
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Thus you sée, that when Ignatius is well considered, he will be found none of those auncient Authors, that doe commonlye teache this affect of the sacrament of Christs body:
Thus you see, that when Ignatius is well considered, he will be found none of those ancient Authors, that do commonly teach this affect of the sacrament of Christ body:
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He hath written thus Vnum panem frangentes, quod est. &c. Breaking one loafe of bread, which is a medicine of immortalitie, and a preseruatiue against death.
He hath written thus One Bread frangentes, quod est. etc. Breaking one loaf of bred, which is a medicine of immortality, and a preservative against death.
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Are medicines, preseruatiues, and purgations, the efficient causes of health? And how can this medicine, preseruatiue and purgation, be the efficient cause of our resurrection & immortalitie? And is a pledge the efficient cause of the thing or déede that is promised when the pledge is giuen? For in that sense is Symbolum taken here.
are medicines, preservatives, and purgations, the efficient Causes of health? And how can this medicine, preservative and purgation, be the efficient cause of our resurrection & immortality? And is a pledge the efficient cause of the thing or deed that is promised when the pledge is given? For in that sense is Symbol taken Here.
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The lyke may be sayde to the Conseruatorium ad immortalitatem aeternae vitae. A conserue, or a thing that preserueth our bodies to the immortalitie of eternall life.
The like may be said to the Conservatory ad immortalitatem aeternae vitae. A conserve, or a thing that Preserveth our bodies to the immortality of Eternal life.
Sed proptered ascensionis suae in caelum mentionem secit, vt eos a corporali intellectu abstraheret, ac deinde carnem suam de qua locutus erat, cibum è supernis, caelestem & spiritualem alimoniam, & ab ipso donandam intelligerent.
said proptered ascensionis suae in caelum mentionem secit, vt eos a corporali intellectu abstraheret, ac Deinde Carnem suam de qua Spoken erat, Food è supernis, caelestem & spiritualem alimoniam, & ab ipso donandam intelligerent.
Ita qu• { que } Samaritanam abstrahens Dominus a rebus sensibilibus: Deum esse spiritum pronuntiauit, vt deinceps illa, non corporalia, sed spiritualia de Deo cogitaret.
Ita qu• { que } Samaritanam abstrahens Dominus a rebus sensibilibus: God esse spiritum pronuntiauit, vt deinceps illa, non Temporalities, sed spiritualia de God cogitaret.
that he might drawe them away from the bodily vnderstanding, and that they might afterwarde vnderstand his fleshe whereof he had spoken, to be foode from aboue, heauenly and spirituall nourishment,
that he might draw them away from the bodily understanding, and that they might afterward understand his Flesh whereof he had spoken, to be food from above, heavenly and spiritual nourishment,
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I can not therefore but thinke, that such as will ioyne with you in alledging this place to proue immortalitie and euerlasting lyfe to be the effect of the sacrament of Christes body and bloud:
I can not Therefore but think, that such as will join with you in alleging this place to prove immortality and everlasting life to be the Effect of the sacrament of Christ's body and blood:
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Quomodo dicunt carnem. &c. By what reason doe they saye, that our fleshe goeth wholy to corruption, seing that it is nourished, with the body and bloud of our Lorde? This place of Ireneus is sufficiently opened before, in the aunswere to that which you haue sayde of the first circumstaunce of ye sacrament (which is, who it was that spake these words. This is my body.
Quomodo dicunt Carnem. etc. By what reason do they say, that our Flesh Goes wholly to corruption, sing that it is nourished, with the body and blood of our Lord? This place of Irenaeus is sufficiently opened before, in the answer to that which you have said of the First circumstance of the sacrament (which is, who it was that spoke these words. This is my body.
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Quomodo carnem negant capacem esse. &c. How doe they denie. &c. I might put you in remembraunce of that which Erasmus wryteth concerning his iudgement of the authoritie of this booke:
Quomodo Carnem negant capacem esse. etc. How do they deny. etc. I might put you in remembrance of that which Erasmus writes Concerning his judgement of the Authority of this book:
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yet are there certaine things in it, which vnlesse a man doe well interpret, doe not séeme to agrée verie well, with those doctrines that at this time the Church doth prescribe. And afterwarde he sayth.
yet Are there certain things in it, which unless a man do well interpret, do not seem to agree very well, with those doctrines that At this time the Church does prescribe. And afterward he say.
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Sed in huiusmodi multis, veteres illi cum candore, nonnunquam & cum venia legendi sunt &c. But in many such things, those auncient wryters must be read with fauour, and sometime with pardon also.
said in huiusmodi multis, veteres illi cum candore, nonnunquam & cum Venia legendi sunt etc. But in many such things, those ancient writers must be read with favour, and sometime with pardon also.
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is there not warning ynough giuen vs, in the wordes of the place it selfe, to looke well to the wryters meaning? You doe, according to your custome, cite those wordes onely, which may at the first sight, make some shewe, of that you would proue by them.
is there not warning enough given us, in the words of the place it self, to look well to the writers meaning? You do, according to your custom, Cite those words only, which may At the First sighed, make Some show, of that you would prove by them.
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But according to my custome, I will let the reader sée the whole circumstaunce, that he may be able to iudge which of vs both goeth most nigh to the meaning of the writer. His wordes be these.
But according to my custom, I will let the reader see the Whole circumstance, that he may be able to judge which of us both Goes most High to the meaning of the writer. His words be these.
Vani autem omnimòdo, qui vniuersam dispositionem Dei contemnunt, & carnis salutem negant, & regenerationem eius spernunt, dicentes non cam capacem esse incorruptibilitatis.
Vani autem omnimòdo, qui vniuersam dispositionem Dei contemnunt, & carnis salutem negant, & regenerationem eius spernunt, Saying non cam capacem esse incorruptibilitatis.
Sanguis enim non est, nisi á venis & carnibus, & á reliqua quae est secundum hominem substantia, qua verè sactum verbum Dei, sanguine suo redemit nos. Quemadmodum & Apostolus eius ait.
Sanguis enim non est, nisi á venis & carnibus, & á Rest Quae est secundum hominem Substance, qua verè sactum verbum Dei, sanguine Sue Redeemeth nos. Quemadmodum & Apostles eius ait.
Creaturam autem ipse nobis praestat, solem suum oriri faciens, & pluens quemadmodum vult, cum Calicem qui est creatura, suum corpus confirmauit, ex quo nostra auget corpora.
Creaturam autem ipse nobis praestat, solemn suum oriri Faciens, & pluens quemadmodum vult, cum Calicem qui est creatura, suum corpus confirmauit, ex quo nostra auget corpora.
Quando ergo & myxtus Calix, & factus panis, percipit verbum Dei: fit Eucharistia sanguinis & corporis Christi, ex quibus augetur & consistit carnis nostrae substantia.
Quando ergo & myxtus Calix, & factus Paris, percipit verbum Dei: fit Eucharistia Blood & corporis Christ, ex quibus augetur & consistit carnis Nostrae Substance.
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and despise the regeneration thereof, saying that it is not able to receyue incorruptibilitie. For by this meanes, that is to saye, if these sayings be true:
and despise the regeneration thereof, saying that it is not able to receive incorruptibility. For by this means, that is to say, if these sayings be true:
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and rayning in such sort as it pleaseth him, when he sayde for a suretie, that the cup, which is a creature, is his body, whereby he doth giue encrease to our bodyes.
and raining in such sort as it Pleases him, when he said for a surety, that the cup, which is a creature, is his body, whereby he does give increase to our bodies.
For we are members of his body, of his fleshe and of his bones, not speaking these wordes of any spirituall or inuisible man (for a spirite hath neyther bones nor fleshe) but of that disposition of partes, that is in mans nature, which doth consist of fleshe, sinewes and bones, which is nourished by the cup that is his bloud,
For we Are members of his body, of his Flesh and of his bones, not speaking these words of any spiritual or invisible man (for a Spirit hath neither bones nor Flesh) but of that disposition of parts, that is in men nature, which does consist of Flesh, sinews and bones, which is nourished by the cup that is his blood,
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And he proueth that their assertion is verie veyne, sith our bodies be nourished in this lyfe, by the same creatures that our sauiour Christ hath made the sacramēts of his body and bloud, which creatures we receyue at his hande,
And he Proves that their assertion is very vein, sith our bodies be nourished in this life, by the same creatures that our Saviour christ hath made the Sacraments of his body and blood, which creatures we receive At his hand,
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for he causeth the sunne to arise and to warme the earth, and he it is that giueth raine to moysten the earth, whereby the same bread and wine, that he hath assuredly sayde is his body and bloud, doe grow out of the earth, wherby he doth giue our bodies encrease.
for he Causes the sun to arise and to warm the earth, and he it is that gives rain to moisten the earth, whereby the same bred and wine, that he hath assuredly said is his body and blood, do grow out of the earth, whereby he does give our bodies increase.
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should not by him be made incorruptible and immortall? Howe can they therefore (sayth Ireneus ) denie that fleshe is able to receyue the gift of God, which is eternall lyfe:
should not by him be made incorruptible and immortal? Howe can they Therefore (say Irenaeus) deny that Flesh is able to receive the gift of God, which is Eternal life:
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least we should thinke that Ireneus doth deny, that the church of Christ is the spiritual or mistical body of Christ, affirming that the same is his very naturall body, which he tooke of the substaunce of the Virgine Marie.
lest we should think that Irenaeus does deny, that the Church of christ is the spiritual or mystical body of christ, affirming that the same is his very natural body, which he took of the substance of the Virgae Marry.
So Ireneus vnderstandeth saint Paules wordes in that place, to signifie, that Christ and we, concerning his mans nature, be descended out of ye loynes of one man, that is the first man Adam.
So Irenaeus understandeth saint Paul's words in that place, to signify, that christ and we, Concerning his men nature, be descended out of the loins of one man, that is the First man Adam.
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And so he concludeth, that for as much as our nature is nourished and encreased by those creatures bread and Wine, wherein Christ hath instituted the sacrament of his body and bloud,
And so he Concludeth, that for as much as our nature is nourished and increased by those creatures bred and Wine, wherein christ hath instituted the sacrament of his body and blood,
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Wherfore it séemeth to me (M. Watson ) that you are to bolde with Ireneus, when you affirme that his meaning is such as we finde to be contrarie to his playne and manifest wordes.
Wherefore it Seemeth to me (M. Watson) that you Are to bold with Irenaeus, when you affirm that his meaning is such as we find to be contrary to his plain and manifest words.
For he sayth that the bloud and body of Christ that he speake of, is that whereby the substaunce of our flesh is encreased & doth continue. But you doe denie that.
For he say that the blood and body of christ that he speak of, is that whereby the substance of our Flesh is increased & does continue. But you do deny that.
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And so it is, that neyther Catholikes, nor heretikes, did in the dayes of Ireneus, beléeue and confesse, that the sacrament of the body and bloud of Christ, is the cause of the vncorruption of our bodyes,
And so it is, that neither Catholics, nor Heretics, did in the days of Irenaeus, believe and confess, that the sacrament of the body and blood of christ, is the cause of the uncorruption of our bodies,
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And that we which doe nowe denie our resurrection and euerlasting lyfe in an immortall state, to be the effect of the sacrament of Christs body and bloud:
And that we which do now deny our resurrection and everlasting life in an immortal state, to be the Effect of the sacrament of Christ body and blood:
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And for that you charge vs with beastlynesse of lyfe: for my part, I referre the iudgement to them that know vs both. Let other aunswere for themselues. Well.
And for that you charge us with beastlynesse of life: for my part, I refer the judgement to them that know us both. Let other answer for themselves. Well.
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But this is a common thing with men of your sort, not onely to alledge Patches out of the fathers, in such sort that the true meaning cannot by the wordes that you cite be perceyued:
But this is a Common thing with men of your sort, not only to allege Patches out of the Father's, in such sort that the true meaning cannot by the words that you Cite be perceived:
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And how easie a thing it is for such as be disposed to apply the wordes of auncient wryters contrarie to their meaning, to vse the wordes of this wryter so:
And how easy a thing it is for such as be disposed to apply the words of ancient writers contrary to their meaning, to use the words of this writer so:
Plurimum sudoris compereram in emendando Hieronymo, sed plus in Hilario, cuius talis est sermonis Charecter, vt etiam si res per se dilucidas tractaret, tamen esset & intellectu difficilis, & deprauatu facilis.
Plurimum sudoris compereram in emendando Hieronymo, sed plus in Hilary, cuius Talis est Sermon Character, vt etiam si Rest per se dilucidas tractaret, tamen esset & intellectu Difficult, & deprauatu Facilis.
I did finde (sayth Erasmus ) much labour, in the correcting of Hierome: but more in the amending of Hilarie. Whose maner of spéeche is such, that although he did entreat of thinges which were of themselues euident and playne:
I did find (say Erasmus) much labour, in the correcting of Jerome: but more in the amending of Hillary. Whose manner of speech is such, that although he did entreat of things which were of themselves evident and plain:
And both in other places, and chiefely in his eyght booke De Trinitate: he doth with great contention defend, that we also, are all one with the sonne and the father, by nature, not by adoption and consent onely.
And both in other places, and chiefly in his eyght book De Trinitate: he does with great contention defend, that we also, Are all one with the son and the father, by nature, not by adoption and consent only.
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& pariendi ministerium, nihil addidisse de suo: cum orthodoxi credant, Christum ex opificio quidem spiritus, sed ex substantia virginei corporis conceptum.
& pariendi ministerium, nihil addidisse de Sue: cum Orthodoxi Credant, Christ ex Opificio quidem spiritus, sed ex Substance virginei corporis conceptum.
The sacrament or mysterie of this perfect vnitie, he had taught before, saying: euen as the liuing father hath sent me, and I doe liue through the father,
The sacrament or mystery of this perfect unity, he had taught before, saying: even as the living father hath sent me, and I do live through the father,
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For euery comparison is taken according to the forme of vnderstanding, that by the example that is proponed, we maye vnderstande the thing that is talked of.
For every comparison is taken according to the Form of understanding, that by the Exampl that is proponed, we may understand the thing that is talked of.
how should it be, but that sith he doth liue by the meanes of the father, he must néedes haue the father in himselfe, naturally, as touching the spirite:
how should it be, but that sith he does live by the means of the father, he must needs have the father in himself, naturally, as touching the Spirit:
for as much as, that being that he hath, is of his father, and yet for all that, he is not by any vnlikelinesse incident to his nature, separated from him;
for as much as, that being that he hath, is of his father, and yet for all that, he is not by any unlikeliness incident to his nature, separated from him;
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We haue made mention of these things, bicause the Heretikes (which fayne that the vnitie betwéene the father and the sonne, is onely the vnitie of will) haue vsed the example of our vnitie with God,
We have made mention of these things, Because the Heretics (which fain that the unity between the father and the son, is only the unity of will) have used the Exampl of our unity with God,
In the latter part of these words Hilarius doth playnely shew the cause that moued him to write after such sort as he doth in the former part of the same.
In the latter part of these words Hilary does plainly show the cause that moved him to write After such sort as he does in the former part of the same.
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The heretikes (sayth he) which fayned that the vnitie betwixt the father and the sonne, is onely the vnitie of will. &c. By this it is manifest, that his purpose was to proue:
The Heretics (say he) which feigned that the unity betwixt the father and the son, is only the unity of will. etc. By this it is manifest, that his purpose was to prove:
Nowe (M. Watson ) call to memorie, the admonition that Erasmus gyueth in his Epistle, concerning the maners of spéeches that this author vseth in his workes,
Now (M. Watson) call to memory, the admonition that Erasmus gyveth in his Epistle, Concerning the manners of Speeches that this author uses in his works,
and then it shall appéere to you (I trowe) that you haue not vsed Hilarius well, in bearing men in hande, that he is one of them that teach our resurrection and euerlasting lyfe, to be the effect of the sacrament of Christes body and bloud.
and then it shall appear to you (I trow) that you have not used Hilary well, in bearing men in hand, that he is one of them that teach our resurrection and everlasting life, to be the Effect of the sacrament of Christ's body and blood.
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Panis quem frangimus, nonne communicatio corporis Christi est? The bread, which we breake is it not the communion of Christs bodye (that is to saye,) doth it not ioyne and knit vs in the vnity of one body of Christ?
Panis Whom frangimus, nonne Communication corporis Christ est? The bred, which we break is it not the communion of Christ body (that is to say,) does it not join and knit us in the unity of one body of christ?
this bread (I say) is the communion of Christes body, that is to say, maketh vs that be dyuers in our owne substaunce to be all one misticall body in Christ, indued all with one holy spirite, whereby the influence of Christes grace, that is our head, is deriued and deduced vnto vs, that be members of his body, fleshe of his fleshe, and bones of his bones.
this bred (I say) is the communion of Christ's body, that is to say, makes us that be Diverse in our own substance to be all one mystical body in christ, endued all with one holy Spirit, whereby the influence of Christ's grace, that is our head, is derived and deduced unto us, that be members of his body, Flesh of his Flesh, and bones of his bones.
and eate also at sundrie times all of the same one bread, being one bread in number and not one bread in kinde (as some would make cauilation) seing we be not fed Cum generibus & speciebus, with kindes of bread (as the Logitianes say) but with singuler bread:
and eat also At sundry times all of the same one bred, being one bred in number and not one bred in kind (as Some would make cauilation) sing we be not fed Cum generibus & speciebus, with Kinds of bred (as the Logitianes say) but with singular bred:
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except we vnderstand by this one bread the bread of lyfe that came from heauen, the dread of Christes naturall body in the sacrament, which he promised to giue vnto vs all, wherof (as saint Cyprian sayth) Aequa omnibus portio datur, integer erogatur, distributus non dimembratur, incorporatur non iniuriatur, and so forth, whereof equall portion is giuen to all this deliuered whole,
except we understand by this one bred the bred of life that Come from heaven, the dread of Christ's natural body in the sacrament, which he promised to give unto us all, whereof (as saint Cyprian say) Equal omnibus portio datur, integer erogatur, distributus non dimembratur, incorporatur non iniuriatur, and so forth, whereof equal portion is given to all this Delivered Whole,
Christi corpus vnum & cara vna. &c. Remember with what honor thou art honored, of what table thou eatest for we are fed with that thing at which the Aungels looking vpon, doe tremble and quake,
Christ corpus One & cara Una. etc. remember with what honour thou art honoured, of what table thou Eatest for we Are fed with that thing At which the Angels looking upon, do tremble and quake,
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and one fleshe, for by this misterie he ioyneth himselfe to all the faythfull and those children, whom he hath brought forth, he doth not commit them to be nourished of an other,
and one Flesh, for by this mystery he Joineth himself to all the faithful and those children, whom he hath brought forth, he does not commit them to be nourished of an other,
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Let my maysters of the newe learning tell me, how that these words can be any wayes applyed and verified of bread and wine with all their figuratiue speeches and hyperbolies.
Let my masters of the new learning tell me, how that these words can be any ways applied and verified of bred and wine with all their figurative Speeches and hyperboles.
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sic communicatione corporis & sanguinis Christi ipse in nobis est, & nos in ipso. &c. Like as if a man mingle one waxe melted with an other waxe melted,
sic communication corporis & Blood Christ ipse in nobis est, & nos in ipso. etc. Like as if a man mingle one wax melted with an other wax melted,
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Panis quem frangimus. &c. The bread which we breake. &c. Howe farre the meaning of Saint Paule in the place that you cite, doth differ from your meaning in cyting his wordes:
Panis Whom frangimus. etc. The bred which we break. etc. How Far the meaning of Saint Paul in the place that you Cite, does differ from your meaning in citing his words:
that they might in no case match christen religion with Idole seruice. For a little after those wordes that you cite, he sayth. Nolo vos fieri socios Demoniorum.
that they might in no case match christian Religion with Idol service. For a little After those words that you Cite, he say. Nolo vos fieri socios Demons.
By which wordes it is manifest, that saint Paule did purpose to perswade the Corinthes, that such as would be christians, must withdrawe themselues from all Idolatrie, and kéepe the religion of Christ pure and vnspotted, with the mixture of any heathenish Gods seruice.
By which words it is manifest, that saint Paul did purpose to persuade the Corinthians, that such as would be Christians, must withdraw themselves from all Idolatry, and keep the Religion of christ pure and unspotted, with the mixture of any Heathenish God's service.
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Nonne communicatio. &c. That is to say (say you) doth it not ioyne and knit vs in the vnitie of one bodye in Christ? Sauing that I doe know it to be your common custome,
Nonne Communication. etc. That is to say (say you) does it not join and knit us in the unity of one body in christ? Saving that I do know it to be your Common custom,
thus to handle both the scriptures, and the wrytings of the auncient fathers: I would wonder that euer you could for shame make such interpretation of these wordes.
thus to handle both the Scriptures, and the writings of the ancient Father's: I would wonder that ever you could for shame make such Interpretation of these words.
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For you haue founde out for your maisters of the newe learning, that which some of your fort haue sayde, could not be founde in any part of the scripture:
For you have found out for your masters of the new learning, that which Some of your fort have said, could not be found in any part of the scripture:
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and doe receyue from Christ, spirituall lyfe, strength, and comfort, as naturall partes of a naturall body, doe receyue naturall lyfe, strength and comfort, from their naturall head.
and do receive from christ, spiritual life, strength, and Comfort, as natural parts of a natural body, do receive natural life, strength and Comfort, from their natural head.
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And such as doe communicate with Christians, are coupled togither in the felowship of members of one body, not onely with these christians that are nowe lyuing:
And such as do communicate with Christians, Are coupled together in the fellowship of members of one body, not only with these Christians that Are now living:
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In singulos enim partibiliter transiens vnigenitus, & animam at { que } corpus eorum per carnem suam sanctificans, impartibiliter at { que } integrè in omnibus est:
In singulos enim partibiliter Transiens Unigenitus, & animam At { que } corpus Their per Carnem suam sanctificans, impartibiliter At { que } integrè in omnibus est:
For, the onely begotten sonne passing into euerye one particularly, and sanctifying both their soules and bodies through his owne fleshe, is after an impartible maner wholy in euery one:
For, the only begotten son passing into every one particularly, and sanctifying both their Souls and bodies through his own Flesh, is After an impartible manner wholly in every one:
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By which wordes it is manifest, that he speaketh there of the deuine nature of our Sauiour Christ, which is present in euery place, and absent in none.
By which words it is manifest, that he speaks there of the divine nature of our Saviour christ, which is present in every place, and absent in none.
But his bodily presence, neither is nor can be in many places at once, as S. Austen teacheth, wryting to Dardanus. But besides this, the words that go immediatly before doe shew, that Cyrill maketh this a mistical signification of that which was done by the souldiours at the passion of Christ,
But his bodily presence, neither is nor can be in many places At once, as S. Austen Teaches, writing to Dardanus. But beside this, the words that go immediately before do show, that Cyril makes this a mystical signification of that which was done by the Soldiers At the passion of christ,
In singulos enim. &c. For ye foure partes of the worlde being brought to saluation, did after an inpartible maner deuide among themselues, the garment of the sonne of God, that is his fleshe.
In singulos enim. etc. For you foure parts of the world being brought to salvation, did After an inpartible manner divide among themselves, the garment of the son of God, that is his Flesh.
For the onely begotten sonne. &c. By which wordes it is playne, that Cyrill meaneth of that partaking of the fleshe of Christ, which is amongst the faythfull by fayth.
For the only begotten son. etc. By which words it is plain, that Cyril means of that partaking of the Flesh of christ, which is among the faithful by faith.
And that is, when (being elected in Christ from the beginning) they be in time moued by Gods holy spirite, to beléeue in hart and confesse with mouth, that Iesus Christ, the sonne of God, hath dyed for our sinnes,
And that is, when (being elected in christ from the beginning) they be in time moved by God's holy Spirit, to believe in heart and confess with Mouth, that Iesus christ, the son of God, hath died for our Sins,
and is risen agayne for our righteousnesse, and receyue, or doe consent to receyue, or be méete to receyue the sacrament of Initiation ye God hath appointed, which was in the time of Moses law circumcision,
and is risen again for our righteousness, and receive, or do consent to receive, or be meet to receive the sacrament of Initiation you God hath appointed, which was in the time of Moses law circumcision,
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he meaneth not to streatch the vniuersall signe, All, to all the members of the vniuersall Church of Christ, as you would beare vs in hande that he doth:
he means not to stretch the universal Signen, All, to all the members of the universal Church of christ, as you would bear us in hand that he does:
Iam nulla fit panis mutatio, vnus est panis caloris continui, status integri, qui semel oblatus Deo, in sapore dulcissimo, & candore purissimo perseuerat.
Iam nulla fit Paris Change, vnus est Paris caloris continui, status Integri, qui semel Oblatus God, in Sapore dulcissimo, & candore purissimo perseuerat.
Nec solos sacerdotes ad panis huius dignitatis leuiticae, praerogatiua admittit, vniuersa Ecclesia ad has epulas inuitatur, aequa omnibus portio datur. &c. As you haue cyted.
Nec solos Sacerdotes ad Paris Huius dignitatis leuiticae, praerogatiua admittit, vniuersa Ecclesia ad has Epulas inuitatur, Equal omnibus portio datur. etc. As you have cited.
Cyprians meaning would haue bene somewhat more playne, to such hearers as had not bene altogither blinded with affection to that doctrine that you laboured to maintayne.
Cyprians meaning would have be somewhat more plain, to such hearers as had not be altogether blinded with affection to that Doctrine that you laboured to maintain.
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and was figured by the Manna that fell from heauen in the wyldernesse, and by the shewe breads, that were by the law appointed to be set before the Arcke in the Tabernacle,
and was figured by the Manna that fell from heaven in the Wilderness, and by the show breads, that were by the law appointed to be Set before the Ark in the Tabernacle,
By these wordes it is most euident that Cyprian ment to teache, that such as shall be partakers of Christ, must by election in Christ, be made méete thervnto, being commended by the nobilitie of the name of spirituall Israell, whereof the carnall Israell was a figure.
By these words it is most evident that Cyprian meant to teach, that such as shall be partakers of christ, must by election in christ, be made meet thereunto, being commended by the Nobilt of the name of spiritual Israel, whereof the carnal Israel was a figure.
So farre of is he from confirming of that which you would prooue, that is, that our knitting togither in Christ, is the effect of the sacrament of the aultar, as you call it.
So Far of is he from confirming of that which you would prove, that is, that our knitting together in christ, is the Effect of the sacrament of the altar, as you call it.
bicause it shall make manifest to all men that will read it, that it was not the desire to auoyde tediousnesse, that moued you to leaue out the Latine,
Because it shall make manifest to all men that will read it, that it was not the desire to avoid tediousness, that moved you to leave out the Latin,
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As though Cyrill might not meane here, of that spirituall eating of Christs fleshe, that Christ himselfe spake of in the sixt of Iohn, where he sayth that the flesh (that is the fleshly meaning) doth profit nothing at all.
As though Cyril might not mean Here, of that spiritual eating of Christ Flesh, that christ himself spoke of in the sixt of John, where he say that the Flesh (that is the fleshly meaning) does profit nothing At all.
You say that he doth expresse this vnitie by a similitude of Dough or Leuen. &c. His words be these (you say) veniat tibi in mentem. &c. You are so accustomed to belye the auncient wryters:
You say that he does express this unity by a similitude of Dough or Leven. etc. His words be these (you say) Veniat tibi in mentem. etc. You Are so accustomed to belie the ancient writers:
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Here is no mention of Leuen, neyther of meale of many graines and water. Which you say Chrysostome maketh a similitude of, to proue our vnitie in one body.
Here is no mention of Leven, neither of meal of many grains and water. Which you say Chrysostom makes a similitude of, to prove our unity in one body.
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but he will readily graunt, that Chrysostomes purpose in this place, was to set forth and commende vnto vs, the excéeding greatnesse of the loue of Christ towards his elected and chosen Church and congregation.
but he will readily grant, that Chrysostomes purpose in this place, was to Set forth and commend unto us, the exceeding greatness of the love of christ towards his elected and chosen Church and congregation.
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And in conclusion he sayth thus. Hac etiam re tibi persuadens carnem illam tuam assumpsisse: tanta igitur charitate, at { que } honore affecti, non torpeamus.
And in conclusion he say thus. Hac etiam re tibi persuadens Carnem Illam tuam assumpsisse: tanta igitur charitate, At { que } honore affection, non torpeamus.
Nowe let my maysters that would be called of the olde learning, tell me howe this place of Chrysostome can be rightly applyed, to proue that our cowpling togither in Christ in the felowship of members of one body, is the effect of their sacrament of the aultar.
Now let my masters that would be called of the old learning, tell me how this place of Chrysostom can be rightly applied, to prove that our cowpling together in christ in the fellowship of members of one body, is the Effect of their sacrament of the altar.
And in the .17. of the fourth are founde wordes to the same effect. But in the translating of these wordes. Communicationis corporis & sanguinis Christi:
And in the.17. of the fourth Are found words to the same Effect. But in the translating of these words. Communicationis corporis & Blood Christ:
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Non erat possibile, aliter corruptibilem secundum naturam hominem, mortem effugere, nisi primum adeptus gratiam, rursus particeps Dei fieret, qui omnia per filium in spiritu viuificat.
Non erat possibile, aliter corruptibilem secundum naturam hominem, mortem effugere, nisi primum adeptus gratiam, Rursus particeps Dei fieret, qui omnia per Son in spiritu viuificat.
Carne ergo & sanguini communicauit, id est, qui secundum naturam vita est, vnigenitus Dei Patris filius, homo factus est, mediator Dei at { que } hominum, vt scribitur.
Flesh ergo & Sanguini communicauit, id est, qui secundum naturam vita est, Unigenitus Dei Patris filius, homo factus est, Mediator Dei At { que } hominum, vt scribitur.
Natura Deo coniunctus, ex quo est, & hominibus rursus, vt homo &c. It was not possible that man, which by nature is corruptible, should otherwise escape death,
Nature God coniunctus, ex quo est, & hominibus Rursus, vt homo etc. It was not possible that man, which by nature is corruptible, should otherwise escape death,
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He hath therefore communicated himselfe to fleshe and bloud, that is to say, the onely begotten sonne of God the father, which is by nature lyfe, is become man the mediator of God and men,
He hath Therefore communicated himself to Flesh and blood, that is to say, the only begotten son of God the father, which is by nature life, is become man the Mediator of God and men,
And in his printed workes, we finde but eyght mo, whereof the sixt is none. Wherefore I must thinke that the great, learned and godly Byshop that you speake of:
And in his printed works, we find but eyght more, whereof the sixt is none. Wherefore I must think that the great, learned and godly Bishop that you speak of:
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How full the fathers that you speake of be, of this so playne matter, doth (I trust) sufficiently appéere, in that which I haue alreadie written, in the aunswere to that which you haue as yet alledged in the proufe of this matter.
How full the Father's that you speak of be, of this so plain matter, does (I trust) sufficiently appear, in that which I have already written, in the answer to that which you have as yet alleged in the proof of this matter.
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it is no wickednesse nor blasphemie at all, to ascribe that effect to the efficient cause thereof, which is God the father, through his sonne Iesus Christ, and the holy ghost.
it is no wickedness nor blasphemy At all, to ascribe that Effect to the efficient cause thereof, which is God the father, through his son Iesus christ, and the holy ghost.
by this table he vnderstandeth the table of the aultar, vpon which lyeth the misticall supper of Christ, which doth arme and defend vs against the Deuill, which sometimes craftily layeth in wayte for vs, sometimes fiercely and cruelly assaulteth vs, that be fed at Christes table.
by this table he understandeth the table of the altar, upon which lies the mystical supper of christ, which does arm and defend us against the devil, which sometime craftily Layeth in wait for us, sometime fiercely and cruelly assaulteth us, that be fed At Christ's table.
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Seing this sacrament is ordeyned for this purpose, that it should bee a defence to the receyuers, let vs arme them with the shield and harnesse of our Lordes meat, whome we would should be safe against their aduersarie.
Sing this sacrament is ordained for this purpose, that it should be a defence to the Receivers, let us arm them with the shield and harness of our lords meat, whom we would should be safe against their adversary.
Cùm hospitium tuum aduersarius viderit occupatum coelestis fulgore praesentiae, intelligis locum tentamentis suis interclusum esse per Christum, fugiet ac recedet. &c. When thy aduersary shall see thy house and lodging (of body and soule) occupied with the brightnesse of Christs heauenly presence, perceyuing euery place to be shut vp from his temptations:
Cùm hospitium tuum Adversary viderit occupatum coelestis fulgore praesentiae, intelligis locum tentamentis suis interclusum esse per Christ, Fugiet ac recedet. etc. When thy adversary shall see thy house and lodging (of body and soul) occupied with the brightness of Christ heavenly presence, perceiving every place to be shut up from his temptations:
he will flye and runne away. Wherefore as Gregorie Nazianzene wryteth: Mensa hac praeparatur contra tribulantes me qua omnem passionum rebellionem scà•.
he will fly and run away. Wherefore as Gregory Nazianzene writes: Mensa hac praeparatur contra tribulantes me qua omnem passionum rebellionem scà•.
And as Cyrill sayth) Non mortem solum, sed etiam morbos omnes depellit, sed at saeuientem membrorum legem, pietatem coroboat, perturbationes animi extinguit,
And as Cyril say) Non mortem solum, sed etiam Morbos omnes depellit, sed At saeuientem Members legem, pietatem coroboat, Disturbances animi extinguit,
It dryueth away not onely death, but also all sicknesse, it stilleth and pacifieth the raging lawe of our members, it strengthneth deuotion, it quencheth the froward affections of the minde,
It Driveth away not only death, but also all sickness, it stilleth and pacifieth the raging law of our members, it strengtheneth devotion, it quenches the froward affections of the mind,
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O what wonderfull effectes be these, which by this blessed Sacrament be wrought in the worthy receyuer, against the Deuill and his temptations, against the fleshe and hir illusions, against the vicious affections of oure corrupt minde? What conscience had these men, our late teachers and pastors, destroyers of Christes flocke, to rob vs of this treasure, which is the cause of so great benefits,
Oh what wonderful effects be these, which by this blessed Sacrament be wrought in the worthy receiver, against the devil and his temptations, against the Flesh and his illusions, against the vicious affections of our corrupt mind? What conscience had these men, our late Teachers and Pastors, destroyers of Christ's flock, to rob us of this treasure, which is the cause of so great benefits,
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and in the place of that, to plant amongs vs a bare ceremony of bread and wine to put vs in remembraunce of Christ in heauen (as they sayde) which neyther by their owne nature,
and in the place of that, to plant amongst us a bore ceremony of bred and wine to put us in remembrance of christ in heaven (as they said) which neither by their own nature,
but bread and wine, what is it else but to take awaye this armour and harnesse of Christes fleshe and bloud from vs. For bread be it neuer so much appointed to signifie things absent, is not able to defend vs from the Deuill.
but bred and wine, what is it Else but to take away this armour and harness of Christ's Flesh and blood from us For bred be it never so much appointed to signify things absent, is not able to defend us from the devil.
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you make no small adoe, about one other effect, mentioned in the Psalme .22. Parasti in conspectu meo. &c. Thou hast prepared in my sight. &c. This effect, you say, is, that this armour and defence. &c. And when this assertion of yours shall be well weighed:
you make no small ado, about one other Effect, mentioned in the Psalm.22. Parasti in conspectu meo. etc. Thou hast prepared in my sighed. etc. This Effect, you say, is, that this armour and defence. etc. And when this assertion of yours shall be well weighed:
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Saint Hierome sayth, that the Prophet meaneth by the table that he speaketh of here, the scripture, wherein is found meate méete for such as are past their infansie in Christ,
Saint Jerome say, that the Prophet means by the table that he speaks of Here, the scripture, wherein is found meat meet for such as Are passed their infansie in christ,
Parasti in conspectu meo mensam, aduersus eos qui tribulant me. Mensa id est scriptura diuina. Sicut post laborem, in mensa inuenitur consolatio & refectio:
Parasti in conspectu meo Mensam, Adversus eos qui tribulant me. Mensa id est Scripture Divine. Sicut post laborem, in mensa Inuenitur consolatio & refectio:
sic & sancti per mensam, id est, per scripturam diuinam, habent consolationem & refectionem, id est, spem, fidem, & charitatem. Aduersus eos qui tribulant me. Persecutores Ecclesiae:
sic & sancti per Mensam, id est, per scripturam diuinam, habent consolationem & refectionem, id est, spem, fidem, & charitatem. Adversus eos qui tribulant me. Persecutores Ecclesiae:
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qui sunt Demones, Iudaei, & haeretici. Contra istos omnes in scripturis sacris, inuenimus consolationem. Thou hast prepared a table in my presence: against those that trouble me.
qui sunt Demones, Judea, & haeretici. Contra istos omnes in Scriptures sacris, inuenimus consolationem. Thou hast prepared a table in my presence: against those that trouble me.
so also, the holy men, haue by the meanes of the table, that is, the holy scripture, consolation and refection, that is to say, hope, fayth and charitie, against those that trouble me.
so also, the holy men, have by the means of the table, that is, the holy scripture, consolation and refection, that is to say, hope, faith and charity, against those that trouble me.
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The persecutors of the Church, which are Deuils, Iewes, and Heretickes. We doe in the holy scriptures, finde consolation and comfort, against al these, Saint Austen sayth thus.
The persecutors of the Church, which Are Devils, Iewes, and Heretics. We do in the holy Scriptures, find consolation and Comfort, against all these, Saint Austen say thus.
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id est, aduersus Demones tentationibus suis, & malos homines, iniurijs me tribulantes. In my presence, thou hast prepared a table: that is, a refreshing consolation. Against them that trouble me:
id est, Adversus Demones tentationibus suis, & Malos homines, iniurijs me tribulantes. In my presence, thou hast prepared a table: that is, a refreshing consolation. Against them that trouble me:
Which caused him, first to expound the Psalme after the letter, as the Prophet Dauid ment of himselfe, whome God did not suffer to lacke necessarie foode:
Which caused him, First to expound the Psalm After the Letter, as the Prophet David meant of himself, whom God did not suffer to lack necessary food:
no not in the time of his exile by the meanes of the cruelty of king Saule. And notwithstanding he liued within these thrée. C. yéeres last past (which was a time of all ignorance and blindnesse) yet could he not once dreame of such a meaning,
no not in the time of his exile by the means of the cruelty of King Saule. And notwithstanding he lived within these thrée. C. Years last past (which was a time of all ignorance and blindness) yet could he not once dream of such a meaning,
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First, that you vse the worde consecration so, that it may séeme that Chrysostome ment of such breathing out of consecrating wordes, vpon bread and wine:
First, that you use the word consecration so, that it may seem that Chrysostom meant of such breathing out of consecrating words, upon bred and wine:
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And this is the common maner of al your sort in these dayes (I meane Englishe Papistes) you can not abide that consecration, should be vnderstanded of any other thing,
And this is the Common manner of all your sort in these days (I mean English Papists) you can not abide that consecration, should be understanded of any other thing,
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But what help may you haue by the words of Chrysostome? doth he not within a fewe lynes after, write thus? Et quia istam mensam praeparauit seruis & ancillis in conspectu eorum, vt quotidiè in similitudinem corporis & sanguinis Christi, panem & vinum secundum ordinem Melchisedech, nobis ostenderet in sacramento: ideo dicit:
But what help may you have by the words of Chrysostom? does he not within a few lines After, write thus? Et quia istam Mensam praeparauit seruis & ancillis in conspectu Their, vt quotidiè in similitudinem corporis & Blood Christ, Bread & vinum secundum ordinem Melchizedek, nobis ostenderet in sacramento: ideo dicit:
And bicause he hath made readie for his men seruants and women seruants, this table in their presence, yt in the sacramēt he might daily shew vnto vs bread and wine, to be a similitude or lykenesse of the body and bloud of Christ after the order of Melchesedech: he doth say, yu hast prepared a table in my sight, against them that trouble me.
And Because he hath made ready for his men Servants and women Servants, this table in their presence, that in the sacrament he might daily show unto us bred and wine, to be a similitude or likeness of the body and blood of christ After the order of Melchizedek: he does say, thou hast prepared a table in my sighed, against them that trouble me.
if I vrge these wordes, which are very playne to proue, that in the sacrament are both bread and wine, and that the same is appointed to be a similitude of the body and bloud of Christ.
if I urge these words, which Are very plain to prove, that in the sacrament Are both bred and wine, and that the same is appointed to be a similitude of the body and blood of christ.
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Which is that it is great wickednesse, and playne blasphemie to ascribe this glorious effect to the néedie elements of this worlde, as to bread and wine.
Which is that it is great wickedness, and plain blasphemy to ascribe this glorious Effect to the needy elements of this world, as to bred and wine.
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as well as Euthymius. But your purpose was (as I suppose) to make the worlde beléeue that Euthymius, is as auncient as Chrysostome. And therefore you couple them togither, presupposing that all the learned doe knowe, that Chrysostome wrote in Gréeke.
as well as Euthymius. But your purpose was (as I suppose) to make the world believe that Euthymius, is as ancient as Chrysostom. And Therefore you couple them together, presupposing that all the learned do know, that Chrysostom wrote in Greek.
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But what hath he sayde? He sayth (saye you) Per hanc mensam intelligit. &c. He vnderstandeth. &c. As though the Prophet Dauid had vnderstanded nothing else by this worde table:
But what hath he said? He say (say you) Per hanc Mensam intelligit. etc. He understandeth. etc. As though the Prophet David had understanded nothing Else by this word table:
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But surely (M. Watson ) I can not wonder ynough at your sawcie malapartnesse, which hath moued you to make your wytnesse, being a Gréeke, to speake that by your mouth and Pen in Englishe:
But surely (M. Watson) I can not wonder enough At your saucy malapartnesse, which hath moved you to make your witness, being a Greek, to speak that by your Mouth and Pen in English:
You haue sayde in his name, that the mysticall supper doth arme and defend vs against the Deuill which sometimes craftily layeth in wayte for vs. &c. Al this you make Euthymius to speake in Englishe more then he wrote in Gréeke.
You have said in his name, that the mystical supper does arm and defend us against the devil which sometime craftily Layeth in wait for us etc. All this you make Euthymius to speak in English more then he wrote in Greek.
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You might as well haue spared those wordes that were none of his, & haue cited all his words that he wrote vpon the verse of the Psalme. 22. Parasti. &c. In the Latine translation, whereout you cite your sentence, speaking first in the person of the Prophet Dauid, he sayth.
You might as well have spared those words that were none of his, & have cited all his words that he wrote upon the verse of the Psalm. 22. Parasti. etc. In the Latin Translation, whereout you Cite your sentence, speaking First in the person of the Prophet David, he say.
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Illi enim merore me semper ac tristitia magis afficere student. Vel per mensam, futurorum bonorum fruitionem intelligit, quam praeparauit Deus diligentibus se:
Illi enim merore me semper ac Tristitia magis afficere student. Vel per Mensam, futurorum Bonorum fruitionem intelligit, quam praeparauit Deus diligentibus se:
And some of your faithfull hearers (whose credite you would not by your curiositie séeme to mistrust) would surely haue sayde that you had produced a wytnesse against your selfe.
And Some of your faithful hearers (whose credit you would not by your curiosity seem to mistrust) would surely have said that you had produced a witness against your self.
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For what one worde is there in all this (beside that little péece that you haue picked out) yt can be wrested to haue any shewe to serue your purpose? And these words also,
For what one word is there in all this (beside that little piece that you have picked out) that can be wrested to have any show to serve your purpose? And these words also,
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For how doth he vse them otherwise then to shewe that sense among ye rest to be an Anagogicall sense? And if we may be alowed, to alledge scriptures for our purposes in that sense,
For how does he use them otherwise then to show that sense among you rest to be an Anagogical sense? And if we may be aloud, to allege Scriptures for our Purposes in that sense,
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But nowe what doth Cyprian say to this matter? He doth teach vs the same lesson (say you) Quos excitamus. &c. Those persons. &c. You haue so disordred the wordes of Cyprian to frame them for your purpose:
But now what does Cyprian say to this matter? He does teach us the same Lesson (say you) Quos excitamus. etc. Those Persons. etc. You have so disordered the words of Cyprian to frame them for your purpose:
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that they can not otherwise be brought into order agayne, then by cyting wholy togither, all that which you haue disordred, with the rest that you leaue out,
that they can not otherwise be brought into order again, then by citing wholly together, all that which you have disordered, with the rest that you leave out,
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Merito enim trahebatur dolentium paenitentia tempore longiore, vt infirmis, si qui essent, in exitu subueniretur. &c. The repentaunce of such as sorowed for their fall, was for good cause continued for longer time, that if any of them should fall sicke, we might succour them in their departing out of this lyfe:
Merito enim trahebatur dolentium Penitence tempore longiore, vt infirmis, si qui essent, in exitu subueniretur. etc. The Repentance of such as sorrowed for their fallen, was for good cause continued for longer time, that if any of them should fallen sick, we might succour them in their departing out of this life:
And seing the Eucharist or thankesgyuing, is made for this purpose, that it may be a defence to such as receyue it, let vs arme with the defence of the Lords full féeding, such as we would wish should be safe against the enimie.
And sing the Eucharist or thankesgyuing, is made for this purpose, that it may be a defence to such as receive it, let us arm with the defence of the lords full feeding, such as we would wish should be safe against the enemy.
for that they had receyued to communion, such as had before fallen, in yéelding to the persecutours, by reason of the crueltie of torments vsed vpon them.
for that they had received to communion, such as had before fallen, in yielding to the persecutors, by reason of the cruelty of torments used upon them.
and not suffred to be partakers of that sacrament, that our Lorde Iesus hath instituted to be an outwarde assuraunce of that which he hath promised in his worde.
and not suffered to be partakers of that sacrament, that our Lord Iesus hath instituted to be an outward assurance of that which he hath promised in his word.
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Cyprian therefore, doth verie well in vsing these Metaphers: calling that sacrament that was ordeyned to be an assuraunce of this euerlasting triumph, by the names of protection, defence, and saufegarde.
Cyprian Therefore, does very well in using these Metaphers: calling that sacrament that was ordained to be an assurance of this everlasting triumph, by the names of protection, defence, and saufegarde.
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you help the matter somewhat in translating his wordes, and thrusting in a fewe wordes of your owne (as you are wont to doe) to cause your hearers and readers to thinke, that no man is able to gaine say that, which you haue sayde.
you help the matter somewhat in translating his words, and thrusting in a few words of your own (as you Are wont to do) to cause your hearers and Readers to think, that no man is able to gain say that, which you have said.
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Well, you haue yet one other place of Cyprian, but you spare the Latine, thinking it sufficient, to tell your hearers and readers, that Cyprian sayth so.
Well, you have yet one other place of Cyprian, but you spare the Latin, thinking it sufficient, to tell your hearers and Readers, that Cyprian say so.
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Grauior nunc & ferocior pugna imminet, ad quam fide incorrupta, & virtute robusta, parare se debent milites Christi, consyderantes idcirco se quotidiè Calicem sanguinis Christi bibere:
Graver nunc & ferocior pugna imminet, ad quam fide incorrupta, & virtute robusta, parare se debent Militias Christ, consyderantes Idcirco se quotidiè Calicem Blood Christ bibere:
vnto which, the Souldiours of Christ, ought with vncorrupt faith and sloute courage, to prepare themselues, considering that they doe daylie drinke the cup of Christs bloud, to the ende that they themselues might be able to shed their owne bloud for Christes cause.
unto which, the Soldiers of christ, ought with uncorrupt faith and sloute courage, to prepare themselves, considering that they do daily drink the cup of Christ blood, to the end that they themselves might be able to shed their own blood for Christ's cause.
they might be encouraged, strengthned, and made able, to stand to their professiō, euen to the shedding of their owne bloud for his sake, that spared not to giue his owne hart bloud for the redemption of their sinnes.
they might be encouraged, strengthened, and made able, to stand to their profession, even to the shedding of their own blood for his sake, that spared not to give his own heart blood for the redemption of their Sins.
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Let vs put vpon vs the breast plate of righteousnesse. &c. This place of Cyprian therfore, can not be wrested to proue that the sacrament of the aultar, is any part of that armour that a christian must haue, to be able to stande against his enimies, eyther bodily or ghostly.
Let us put upon us the breast plate of righteousness. etc. This place of Cyprian Therefore, can not be wrested to prove that the sacrament of the altar, is any part of that armour that a christian must have, to be able to stand against his enemies, either bodily or ghostly.
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when there is no wine in the cup, wherby the bloud of Christ is resembled. &c. Conferring the places togither, we can not but sée, that Cyprian ment nothing lesse,
when there is no wine in the cup, whereby the blood of christ is resembled. etc. Conferring the places together, we can not but see, that Cyprian meant nothing less,
then to proue your assertion, & that his words cannot be wrested to proue that the sacrament of the aultar, is an armour and defence against the temptations of our ghostly enimie the Deuill.
then to prove your assertion, & that his words cannot be wrested to prove that the sacrament of the altar, is an armour and defence against the temptations of our ghostly enemy the devil.
Daemones enim, cùm dominicum sanguinem in nobis vident: in fugam vertuntur. Angeli autem procurrunt. When the Deuils doe sée the Lordes bloud in vs: they runne away.
Daemons enim, cùm Dominicum sanguinem in nobis vident: in fugam vertuntur. Angeli autem procurrunt. When the Devils do see the lords blood in us: they run away.
That from the Lordes table, there issueth a Fountayne, that spreadeth out abroad spirituall riuers, and that there be no barraine Willowes growning néere vnto that Fountayne:
That from the lords table, there issueth a Fountain, that spreadeth out abroad spiritual Rivers, and that there be no barren Willows growning near unto that Fountain:
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when he taketh in hande to set forth the excellencie of any thing, and to shew the excéeding greatnesse of the vertue that is in the thing that he taketh in hande) could not for shame pick out such a péece as you haue, to proue your purpose withall.
when he Takes in hand to Set forth the excellency of any thing, and to show the exceeding greatness of the virtue that is in the thing that he Takes in hand) could not for shame pick out such a piece as you have, to prove your purpose withal.
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Yea, a man might maruayle at your beastly blindnesse, that wil not let you sée, that this place of Chrysostome maketh manifestly, both against your priuate Masse,
Yea, a man might marvel At your beastly blindness, that will not let you see, that this place of Chrysostom makes manifestly, both against your private Mass,
and doe obey the caller) may, when they fall into temptation, assure themselues, that the tempter will when he séeth them be sprinckled and washed with this bloud:
and do obey the caller) may, when they fallen into temptation, assure themselves, that the tempter will when he seeth them be sprinkled and washed with this blood:
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But here I must by the way tell you of your subtiltie, in tying certaine wordes of your owne to the ende of that which you cite out of Chrysostome in such sort, that they may séeme to bée Chrysostomes wordes.
But Here I must by the Way tell you of your subtlety, in tying certain words of your own to the end of that which you Cite out of Chrysostom in such sort, that they may seem to been Chrysostomes words.
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Cum hospitium tuum aduersarius viderat occupatum caelestis fulgore praesentiae, intelligens locum tentamentis suis interclusum esse per Christum fugiet ac recedet.
Cum hospitium tuum Adversary viderat occupatum caelestis fulgore praesentiae, Intelligence locum tentamentis suis interclusum esse per Christ Fugiet ac recedet.
At midnight did I arise to prayse thée. &c. By occasion of these wordes Ambrose doth earnestly exhort all Christians to giue themselues to meditation both night and daye:
At midnight did I arise to praise thee. etc. By occasion of these words Ambrose does earnestly exhort all Christians to give themselves to meditation both night and day:
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but specially at suche time as publike fasting should be appointed. The dayes were then troublesome, and christians were well most continually persecuted.
but specially At such time as public fasting should be appointed. The days were then troublesome, and Christians were well most continually persecuted.
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and from sléepe, and gaue themselues to prayer in the congregation, and did communicate. So assuring, euen their senses, that though they should fall into the persecutors handes:
and from sleep, and gave themselves to prayer in the congregation, and did communicate. So assuring, even their Senses, that though they should fallen into the persecutors hands:
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This is not to teach, that after the receyuing of the sacramēt of the aultar (as you terme it) the Deuill can finde no way to enter into the receiuer:
This is not to teach, that After the receiving of the sacrament of the altar (as you term it) the devil can find no Way to enter into the receiver:
Bicause the reader shall not néede to séeke the wordes that you haue left out, in the workes of Gregorie (which are not in euery mans studie) I will write so much of his saying as may make his meaning knowne.
Because the reader shall not need to seek the words that you have left out, in the works of Gregory (which Are not in every men study) I will write so much of his saying as may make his meaning known.
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Sanè, & vnguentum quoddam habeo, sed quo solum Reges & sacerdotes vtuntur, varium & preciosum, ac pro nobis euacuatum, magni vnguentarij opificio compositum.
Sanè, & Unguentum Quoddam habeo, sed quo solum Reges & Sacerdotes vtuntur, Varium & preciosum, ac Pro nobis euacuatum, magni vnguentarij Opificio compositum.
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Vtinam mihi contingat vnguenti huius odorem bonum apponere Deo. Habeo & mensam, spiritalem illam & deuinam, quam mihi praeparauit Dominus contra tribulantes me.
Vtinam mihi contingat vnguenti Huius odorem bonum apponere God Habeo & Mensam, spiritalem Illam & deuinam, quam mihi praeparauit Dominus contra tribulantes me.
Vel in qua requiesco & delicijs fruor, & nequaquam propter sacietatem iniuriam committo, sed & omnem passionum rebellionem sedo &c. I haue a little swéete oyntment also (but yet such as being of many oyntments mixed togither and costly,
Vel in qua requiesco & delicijs fruor, & Nequaquam propter sacietatem iniuriam committo, sed & omnem passionum rebellionem sedo etc. I have a little sweet ointment also (but yet such as being of many ointments mixed together and costly,
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Nowe let the learned reader iudge, how well you deserue to be credited another time when you cite any thing out of the auncient fathers. Gregorie hath sayde.
Now let the learned reader judge, how well you deserve to be credited Another time when you Cite any thing out of the ancient Father's. Gregory hath said.
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Who would thinke that there were any worde left out? So craftily can you handle the wordes of auncient fathers, to make them séeme to serue your purpose.
Who would think that there were any word left out? So craftily can you handle the words of ancient Father's, to make them seem to serve your purpose.
Not in furnishing of houses and dores, with flowers, nor burning of lights, nor playing vpō Instruments. &c. For such was the order of the heathenish solemnitie.
Not in furnishing of houses and doors, with flowers, nor burning of lights, nor playing upon Instruments. etc. For such was the order of the Heathenish solemnity.
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Now (M. Watson ) how say you by your Nazianzen? will you haue him to allowe your priuate Masses with their effectes? your Tapers and Torchlight, your ringing & singing with blowing of Organs? Your masking, mumming,
Now (M. Watson) how say you by your Nazianzen? will you have him to allow your private Masses with their effects? your Tapers and Torchlight, your ringing & singing with blowing of Organs? Your masking, mumming,
and dumbe Idole Priestes, that can doe nothing else but sing and say their seruice in an vnknowne tongue? &c. No, no, all wise men may sée, that he is of a farre other minde.
and dumb Idol Priests, that can do nothing Else but sing and say their service in an unknown tongue? etc. No, no, all wise men may see, that he is of a Far other mind.
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You would haue Cyrill to beare you recorde, that the sacrament of the aultar, is an armour and defence, against the temptations of our ghostly enimie. &c. To make his words more plaine to the reader:
You would have Cyril to bear you record, that the sacrament of the altar, is an armour and defence, against the temptations of our ghostly enemy. etc. To make his words more plain to the reader:
When therefore (sayth Cyrill ) wilt thou (whosoeuer thou art that speakest these wordes) be worthy? When wilt thou offer thy selfe to Christ? For if thou be vnworthy bicause thou doest sinne,
When Therefore (say Cyril) wilt thou (whosoever thou art that Speakest these words) be worthy? When wilt thou offer thy self to christ? For if thou be unworthy Because thou dost sin,
and thou leauest not of sinning (for who doth vnderstande his owne sinne, as sayth the Psalmist) then shalt thou be vtterly without any part of this sanctification. To this he aunswereth thus.
and thou Leavest not of sinning (for who does understand his own sin, as say the Psalmist) then shalt thou be utterly without any part of this sanctification. To this he Answers thus.
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Quare pias quaeso cogitationes suscipias, studiose sancte { que } vinas, & benedictione participes, quae (mihi crede) non mortem solum, verum etiam morbos omnes depellit.
Quare pias quaeso Cogitations suscipias, studiose sancte { que } vinas, & benediction participes, Quae (mihi crede) non mortem solum, verum etiam Morbos omnes depellit.
Sedat enim cum in nobis maneat Christus: seuientem membrorum nostrorum legem, pietatem corroborat, perturbationes animi extinguit, nec in quibus sumus peccatis consyderat:
Sedat enim cum in nobis Maneat Christus: seuientem Members nostrorum legem, pietatem corroborat, Disturbances animi extinguit, nec in quibus sumus peccatis consyderat:
For when Christ dwelleth in vs he doth still the raging law of our members, he doth confirme and strenthen godly deuotion, he quencheth ye parturbations of the mind.
For when christ dwells in us he does still the raging law of our members, he does confirm and strengthen godly devotion, he quenches you parturbations of the mind.
For (as saint Paule sayth) he is our sanctification. And that sinner that foloweth Cyrilles counsell, néedeth not to doubt of sanctification by Christ,
For (as saint Paul say) he is our sanctification. And that sinner that Followeth Cyrilles counsel, needeth not to doubt of sanctification by christ,
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and consequently, he néedeth not to feare to be partaker of that sacrament that was instituted to confirme and strengthen vs in the beliefe of our sanctification in him.
and consequently, he needeth not to Fear to be partaker of that sacrament that was instituted to confirm and strengthen us in the belief of our sanctification in him.
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But if a man should bid you make your reason perfite, by putting to so many Verbes one Nominatiue case, at the least (for it is a verie vnperfite oration wherein there is no Nominatiue case,
But if a man should bid you make your reason perfect, by putting to so many Verbs one Nominative case, At the least (for it is a very unperfect oration wherein there is no Nominative case,
as Grammarians say) it is to be thought that you must say, that Sacramentum altaris, the sacrament of the aultar is the Nominatiue case to al those verbes.
as Grammarians say) it is to be Thought that you must say, that Sacramentum altaris, the sacrament of the altar is the Nominative case to all those verbs.
wondering first at the straunge effectes that this sacrament hath brought forth, & then at the lardge conscience of your late teachers (destroyers of Christes flock, you say) which take away this armour, which was none other thing but to leaue you naked and vnarmed against the Deuill, that he might preuayle. &c. All this labour you might haue spared:
wondering First At the strange effects that this sacrament hath brought forth, & then At the large conscience of your late Teachers (destroyers of Christ's flock, you say) which take away this armour, which was none other thing but to leave you naked and unarmed against the devil, that he might prevail. etc. All this labour you might have spared:
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for they restored agayne the Sacrament of the bodye and bloud of Christ, which you and your sort, had so disguised with your ceremonies, that it could not be knowne for any sacrament of Christ.
for they restored again the Sacrament of the body and blood of christ, which you and your sort, had so disguised with your ceremonies, that it could not be known for any sacrament of christ.
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but they taught, and we doe teach, that it is sacramentall bread and wine, and that being receyued by the member of Christ, it is the misticall body of Christ,
but they taught, and we do teach, that it is sacramental bred and wine, and that being received by the member of christ, it is the mystical body of christ,
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and thy Chalice or Cup that maketh vs dronke, howe goodly and excellent is it? There be two Cups, one worldly of wine, the other heauenlye of Christes bloud:
and thy Chalice or Cup that makes us drunk, how goodly and excellent is it? There be two Cups, one worldly of wine, the other heavenly of Christ's blood:
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quòd scilicet calix dominicus sic bibentes, inebriat, vt sobrios faciat, vt mentes ad spiritalem sapientiam redigat, vt à sapore isto seculari, ad imtellectum Dei vnusquisque resipiscat.
quòd scilicet calix dominicus sic bibentes, inebriat, vt sobrios Faciat, vt mentes ad spiritalem sapientiam redigat, vt à Sapore isto seculari, ad imtellectum Dei vnusquisque resipiscat.
bicause the cup of our Lorde doth so make the drinkers dronke, that it maketh them sober, that it bringeth their mindes to spirituall wisedome that euerye man may bring himselfe from this drowsinesse of the world to the vnderstanding and knowledge of God.
Because the cup of our Lord does so make the drinkers drunk, that it makes them Sobrium, that it brings their minds to spiritual Wisdom that every man may bring himself from this drowsiness of the world to the understanding and knowledge of God.
To this intent saint Ambrose wryteth in dyuers places, as vpon the first Psalme. At vero Dominus Iesus aquam de petra effudit, & omnes biberunt, and so forth.
To this intent saint Ambrose writes in Diverse places, as upon the First Psalm. At vero Dominus Iesus aquam de Petra effudit, & omnes biberunt, and so forth.
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They that dranke in figure, were satiate, they that dronke in truth were made dronke, the dronkennesse is good, which bringeth in mirth and not cōfusion, that dronkennesse is good, that stayeth in sobernesse the motions of the minde.
They that drank in figure, were satiate, they that drunk in truth were made drunk, the Drunkenness is good, which brings in mirth and not confusion, that Drunkenness is good, that stays in soberness the motions of the mind.
Eate the meat of the Apostles preaching before, that thou mayst afterward come to the meate of Christ, to the meate of oure Lordes body, to the deynties of the sacrament, to that cup wherewithall the affection of the faythfull is made dronke that it might conceyue gladnesse for remission of sinne,
Eat the meat of the Apostles preaching before, that thou Mayest afterwards come to the meat of christ, to the meat of our lords body, to the dainties of the sacrament, to that cup wherewithal the affection of the faithful is made drunk that it might conceive gladness for remission of sin,
till I sée better lykelyhood of your sounde iudgement in this matter. Cyprian hath sayde (say you) Sed quia ebrietas. &c. According to your custome, you leaue out those wordes that might make the writers meaning playne.
till I see better likelihood of your sound judgement in this matter. Cyprian hath said (say you) said quia Ebrietas. etc. According to your custom, you leave out those words that might make the writers meaning plain.
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he maruelled, that contrarie to the Euangelicall, and Apostolicall doctrine, there was in some places water offered in the Lordes cup, which coulde not of it selfe alone, expresse the bloud of the Lorde.
he marveled, that contrary to the Evangelical, and Apostolical Doctrine, there was in Some places water offered in the lords cup, which could not of it self alone, express the blood of the Lord.
All indifferent readers maye perceyue by these wordes of Cyprian what his meaning was. Not to teach, that the spiritual dronkennesse, is the effect of the sacrament:
All indifferent Readers may perceive by these words of Cyprian what his meaning was. Not to teach, that the spiritual Drunkenness, is the Effect of the sacrament:
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but that the sacrament might not be ministred with water alone without wine. For vnlesse it haue in it, a naturall strength to make the drinkers dronken:
but that the sacrament might not be ministered with water alone without wine. For unless it have in it, a natural strength to make the drinkers drunken:
it can not expresse, that is to say, it can not lyuely represent the bloud of Christ, which being dronken of such as bée members of his body, in spirite by fayth,
it can not express, that is to say, it can not lively represent the blood of christ, which being drunken of such as been members of his body, in Spirit by faith,
& moestum pectus & triste, quod prius peccatis angentibus praemebatur, diuinae indulgentiae laetitia resoluatur. Quod tunc demum potest laetificare in Ecclesia Domini bibentem:
& moestum pectus & triste, quod prius peccatis angentibus praemebatur, diuinae indulgentiae Laetitia resoluatur. Quod tunc demum potest laetificare in Ecclesia Domini bibentem:
By these wordes of Cyprian, it is manifest that he meaneth of such a dronkennesse as saint Austen doth, wryting vpon the same verse of the .22. Psalme. Where he sayth thus.
By these words of Cyprian, it is manifest that he means of such a Drunkenness as saint Austen does, writing upon the same verse of the.22. Psalm. Where he say thus.
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Et poculum tuum, obliuionem praestans priorum vanarum delectationum, quam praeclarum est. And thy cup, which doth make men forget their former vayne pleasures: is very notable and excellent.
Et poculum tuum, obliuionem praestans priorum vanarum delectationum, quam praeclarum est. And thy cup, which does make men forget their former vain pleasures: is very notable and excellent.
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drinke the second, that thou mayst drinke to the full. In the olde Testament there is hartie sorowe for sinne, in the newe Testament: ioy and gladnesse.
drink the second, that thou Mayest drink to the full. In the old Testament there is hearty sorrow for sin, in the new Testament: joy and gladness.
Drink both the Cups therefore, both the olde and the new Teastament. For in eche of them thou doest drinke Christ. Drinke Christ: bicause he is the wine. Drinke Christ:
Drink both the Cups Therefore, both the old and the new Testament. For in eke of them thou dost drink christ. Drink christ: Because he is the wine. Drink christ:
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But you haue yet another place, where Amborse speaketh more playnly, and sayth. Eate the meate of the Apostles preaching. &c. Ambrose wrote them thus in Latine.
But you have yet Another place, where Ambrose speaks more plainly, and say. Eat the meat of the Apostles preaching. etc. Ambrose wrote them thus in Latin.
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Illum ante manduca, vt postea venias ad cibum Christi, ad cibum corporis dominici, ad epulas sacramenti, ad illud poculum quo fidelium inebriatur affectus, vt laetitiam induat de remissione peccati, curas seculi huius, metum mortis, solicitudines { que } deponat.
Ilum ante manduca, vt postea Venias ad Food Christ, ad Food corporis Dominici, ad Epulas Sacrament, ad illud poculum quo Fidelium inebriatur affectus, vt laetitiam induat de remission peccati, curas Seculi Huius, metum mortis, solicitudines { que } deponat.
that thou mayst afterward come to the meate of Christ, to the meate of the Lordes body, to the delicacies of the sacrament, to that cup wherby the affection of the faithfull is made dronken, that it may put on ioy for the remission of sinne,
that thou Mayest afterwards come to the meat of christ, to the meat of the lords body, to the delicacies of the sacrament, to that cup whereby the affection of the faithful is made drunken, that it may put on joy for the remission of sin,
how this place also, fighteth against your priuate Masses & halfe communions? yea and against your maner of ministring sacraments, without the preaching of the worde before.
how this place also, fights against your private Masses & half communions? yea and against your manner of ministering Sacraments, without the preaching of the word before.
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These scriptures, and these effectes brought out of the scriptures, and confirmed by many manifest authorities of the holy fathers, doe proue euidently to any man that hath but common wit and any sparkle of grace,
These Scriptures, and these effects brought out of the Scriptures, and confirmed by many manifest authorities of the holy Father's, do prove evidently to any man that hath but Common wit and any sparkle of grace,
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but onely the body and bloud of our Lorde Iesus Christ, vnited to Gods sonne in vnitie of person, which is a sufficient cause, able to worke in the worthy receauer these heauenly and glorious effectes, which I haue spoken of already.
but only the body and blood of our Lord Iesus christ, united to God's son in unity of person, which is a sufficient cause, able to work in the worthy receiver these heavenly and glorious effects, which I have spoken of already.
Lying maisters that bring in sectes of perdicion, & denie that Lord that bought them (as they doe in this matter of the sacrament) bringing vpon them a speedie perdition:
Lying masters that bring in Sects of perdition, & deny that Lord that bought them (as they do in this matter of the sacrament) bringing upon them a speedy perdition:
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Here he doth teache vs to auoyde them, that professe any other doctrine then such as all faithfull men vniuersally thorowout the world haue receyued and professe, which is not the doctrine, that the Sacramentaries preach.
Here he does teach us to avoid them, that profess any other Doctrine then such as all faithful men universally throughout the world have received and profess, which is not the Doctrine, that the Sacramentaries preach.
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Finally considering the promises of Christ to his church that he will be with them to the worldes ende, and that the holy ghost shall lead them into all truth, then may we iustly say, that if this our fayth be an errour, it hath preuailed vniuersally not one hundreth yeare,
Finally considering the promises of christ to his Church that he will be with them to the world's end, and that the holy ghost shall led them into all truth, then may we justly say, that if this our faith be an error, it hath prevailed universally not one Hundredth year,
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as appeareth by the testimonies of all holy wryters, and then may we say Lorde if we be deceaued, thou hast deceaued vs, we haue beleeued thy worde, wee haue folowed the tradition of the vniuersall Church, we haue obeyed the determinations and teachings of those Bishops and Pastors, whome thou hast placed in the Church to staye vs in vnitie of fayth, that we be not caried awaye with euery winde of false doctrine.
as appears by the testimonies of all holy writers, and then may we say Lord if we be deceived, thou hast deceived us, we have believed thy word, we have followed the tradition of the universal Church, we have obeyed the determinations and teachings of those Bishops and Pastors, whom thou hast placed in the Church to stay us in unity of faith, that we be not carried away with every wind of false Doctrine.
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As touching the scriptures that you haue alledged, and the effectes that you haue affirmed, to be the effects of the sacrament: you are already sufficiently aunswered.
As touching the Scriptures that you have alleged, and the effects that you have affirmed, to be the effects of the sacrament: you Are already sufficiently answered.
And where you cite certaine scriptures, that warne you and all christians to beware of false prophets. &c. you your selfe are one of those false Prophets.
And where you Cite certain Scriptures, that warn you and all Christians to beware of false Prophets. etc. you your self Are one of those false prophets.
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And shall we thinke that your spirite is of God, which moueth you to set vp the Pope aboue al that is called God (that is aboue all Princes, which in the scripture are called Gods) and to maintaine him in the temple of God (that is in the Church of Christ, boasting himselfe as though he were God? No surely, we can not thinke that your spirite is of God,
And shall we think that your Spirit is of God, which moves you to Set up the Pope above all that is called God (that is above all Princes, which in the scripture Are called God's) and to maintain him in the temple of God (that is in the Church of christ, boasting himself as though he were God? No surely, we can not think that your Spirit is of God,
then why should not you credit vs. Mementote praepositorum vestrorum (sayth saint Paule) qui vobis locuti sunt verbum Dei, quorum intuentes exitum conuersationis, imitamini fidem.
then why should not you credit us Mementote praepositorum vestrorum (say saint Paul) qui vobis locuti sunt verbum Dei, quorum Intuentes exitum conuersationis, imitamini fidem.
Remember those that are your gouernors, and haue spoken vnto you the worde of God: and considering the ende of their conuersation, yée doe imitate or folow their faith.
remember those that Are your Governors, and have spoken unto you the word of God: and considering the end of their Conversation, the do imitate or follow their faith.
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quoniam finem bonum habuit eorum conuersatio. &c. In this place (saith Chrysostome ) I suppose that he speaketh of the helpe that the brethren should haue at their handes.
quoniam finem bonum Habuit Their conversation. etc. In this place (Says Chrysostom) I suppose that he speaks of the help that the brothers should have At their hands.
This is it that he meaneth when he sayth, which haue spoken the worde of God to you, the ende of whose conuersation when ye doe behold, you follow their fayth.
This is it that he means when he say, which have spoken the word of God to you, the end of whose Conversation when you do behold, you follow their faith.
The ende of their conuersation, that is, their perseueraunce to the ende: bicause their conuersation had a good ende. &c. It is manifest, that Chrysostome: doth vnderstande saint Paules purpose in this place to be, chiefely to put the Hebrues in remembraunce of their duties, towardes such as had preached the Gospel amongst them. Whose faith they did imitate:
The end of their Conversation, that is, their perseverance to the end: Because their Conversation had a good end. etc. It is manifest, that Chrysostom: does understand saint Paul's purpose in this place to be, chiefly to put the Hebrews in remembrance of their duties, towards such as had preached the Gospel among them. Whose faith they did imitate:
And here I must tell you, that you doe to much abuse Saint Paule, when you make the Englishe reader beléeue, that saint Paule speaketh in the Imparatiue Moode, commaunding the Hebrues to folow the fayth of those men, the ende of whose conuersation they had séene.
And Here I must tell you, that you do to much abuse Saint Paul, when you make the English reader believe, that saint Paul speaks in the Imperative Mood, commanding the Hebrews to follow the faith of those men, the end of whose Conversation they had seen.
then the godly, wise, will leaue those hypocrits and their faith, and séeke for such as shall preach vnto them such doctrine as may be found perfite and sounde.
then the godly, wise, will leave those Hypocrites and their faith, and seek for such as shall preach unto them such Doctrine as may be found perfect and sound.
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So beastly was he, and so beastly doe you séeme to be (for that is the carnall and beastly life that you meane, I am sure) as to accompt that thing beastly, which is the holy ordinaunce of God.
So beastly was he, and so beastly do you seem to be (for that is the carnal and beastly life that you mean, I am sure) as to account that thing beastly, which is the holy Ordinance of God.
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Saint Paule, euen in the same chapter that you doe cite hath sayde. Honorabile est coniugium in omnibus, & thorus immaculatus. Mariage is honorable amongst al men: and the bed thereof vndefiled.
Saint Paul, even in the same chapter that you do Cite hath said. Honorabile est Marriage in omnibus, & thorus immaculatus. Marriage is honourable among all men: and the Bed thereof undefiled.
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who haue bene the conspirators and Traytors? Was Aske in Lyncolne shire, a scholer of the new teachers? did not he and his companie, trayterously conspire and rebell against their prince, bicause their Pilgrimages and Abbayes were suppressed? And what say you to ye Vicare of Loweth that sturred about the same matter? And in king Edwarde the sixt dayes:
who have be the conspirators and Traitors? Was Ask in Lincoln shire, a scholar of the new Teachers? did not he and his company, traitorously conspire and rebel against their Prince, Because their Pilgrimages and Abbeys were suppressed? And what say you to the Vicar of Loweth that stirred about the same matter? And in King Edward the sixt days:
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there was founde one Iudas: yet should we alwayes haue a.xj. honest men for one knaue, where as amongst the Phariseis and you, there are to be found for euery honest man a.xj. false knaues at the least.
there was found one Iudas: yet should we always have a xj honest men for one knave, where as among the Pharisees and you, there Are to be found for every honest man a xj false knaves At the least.
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And you and your sort, are euen the same that saint Iohn gyueth vs warning of in the place that you alledge? For you abide not in ye doctrine that Christ and his Apostles did teach:
And you and your sort, Are even the same that saint John gyveth us warning of in the place that you allege? For you abide not in you Doctrine that christ and his Apostles did teach:
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and call him the most holy father, teaching his decrées and ordinaunces, as the doctrine that all Christs flock, must vnder paine of the losse both of body & soule imbrace & obey.
and call him the most holy father, teaching his decrees and ordinances, as the Doctrine that all Christ flock, must under pain of the loss both of body & soul embrace & obey.
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Bishop Iewell, in his aunswere to your friend maister Doctor Harding: hath most manifestly proued, that you stretch your lye to farre by sixe hundred yeres at the least.
Bishop Jewel, in his answer to your friend master Doctor Harding: hath most manifestly proved, that you stretch your lie to Far by sixe hundred Years At the least.
but bicause you haue loued lyes more then truth, and therefore God hath iustly giuen you ouer In efficaciam erroris, euen to the force and strength of error, as saint Paule wryteth.
but Because you have loved lies more then truth, and Therefore God hath justly given you over In efficaciam Error, even to the force and strength of error, as saint Paul writes.
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Thus hauing spoken something of the scriptures, as this short time would permit, there remayneth also the second thing, which I sayde moued mee to continue in thys fayth, which is the authorities of auncient fathers that haue flourished in the preaching of Gods truth in all ages with authorities.
Thus having spoken something of the Scriptures, as this short time would permit, there remaineth also the second thing, which I said moved me to continue in this faith, which is the authorities of ancient Father's that have flourished in the preaching of God's truth in all ages with authorities.
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& to euery particle and title of the doctors, whose wrytings haue bene so scanned & tried, that if any thing could haue bene gathered & piked out of their books, eyther by liberal writing before this mistery came in contention,
& to every particle and title of the Doctors, whose writings have be so scanned & tried, that if any thing could have be gathered & piked out of their books, either by liberal writing before this mystery Come in contention,
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but stoutly alledged, amplified, inforced, and set forth to the vttermost that their wittes coulde conceaue, which if God hath not infatuat, leauing them to speake so,
but stoutly alleged, amplified, enforced, and Set forth to the uttermost that their wits could conceive, which if God hath not infatuate, leaving them to speak so,
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lyke as they haue with their vanities seduced a great sort the more pittie, so they should haue vndermined and subuerted the fayth of a great many mo, that were doubting and falling but not cleane ouerthrowne, thankes be to almightie God.
like as they have with their vanities seduced a great sort the more pity, so they should have undermined and subverted the faith of a great many more, that were doubting and falling but not clean overthrown, thanks be to almighty God.
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Tertullian in his Apologie teacheth, howe the Gentiles did accuse the Christen men for kylling of yong children, and eating of their fleshe, he sayth thus:
Tertullian in his Apology Teaches, how the Gentiles did accuse the christian men for killing of young children, and eating of their Flesh, he say thus:
We are reported and accused as most mischeuous and wicked men, for the sacrament of kylling of children and eating their fleshe, and drincking their bloud.
We Are reported and accused as most mischievous and wicked men, for the sacrament of killing of children and eating their Flesh, and drinking their blood.
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By this accusation we may vnderstand, that our sacramentes and misteries in the beginning of the Church were kept very secret, both from the sight and knowledge of the Paganes that mocked and scorned them,
By this accusation we may understand, that our Sacraments and Mysteres in the beginning of the Church were kept very secret, both from the sighed and knowledge of the Pagans that mocked and scorned them,
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but that some ynkeling of them came to the eares of those that were Infidels and vnchristened, insomuch that where as in deede and verie truth by the rules of our religion, we did eate the fleshe of Iesus Christ our Lorde,
but that Some ynkeling of them Come to the ears of those that were Infidels and unchristened, insomuch that where as in deed and very truth by the rules of our Religion, we did eat the Flesh of Iesus christ our Lord,
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or else by the simplicity of other, that of zeale without knowledge would haue conuerted the vnfaythfull to our fayth, heard secretly, that wee christen men in our misteries did eate mans flesh and drinke mans bloud, which they for lack of faith,
or Else by the simplicity of other, that of zeal without knowledge would have converted the unfaithful to our faith, herd secretly, that we christen men in our Mysteres did eat men Flesh and drink men blood, which they for lack of faith,
and drinking their bloud, and therevpon accused certayne before the Magistrates of thys heynous crime, which they coulde neuer trie out to be true, as they did accuse.
and drinking their blood, and thereupon accused certain before the Magistrates of this heinous crime, which they could never try out to be true, as they did accuse.
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if they had beene but ceremonies of eating of bread & wine, nor they would neuer haue accused vs of such beastly and vnnatural crimes being men of such reason, learning and equity,
if they had been but ceremonies of eating of bred & wine, nor they would never have accused us of such beastly and unnatural crimes being men of such reason, learning and equity,
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And therfore I alledge the sayings of Tertullian and Eusebius, the which is also in Origen the sixt booke contra Celsum, to declare the accusation of the Gentils against vs, concerning the eating of fleshe,
And Therefore I allege the sayings of Tertullian and Eusebius, the which is also in Origen the sixt book contra Celsum, to declare the accusation of the Gentiles against us, Concerning the eating of Flesh,
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that we were accused of the sacrament of kylling of children, which worde (Sacrament) standeth there for no purpose, but to declare vnto vs, that this their accusation did rise for lack of the true and precise knowledge of our Sacrament, which is true, concerning the eating of fleshe and drinking of bloud,
that we were accused of the sacrament of killing of children, which word (Sacrament) Stands there for no purpose, but to declare unto us, that this their accusation did rise for lack of the true and precise knowledge of our Sacrament, which is true, Concerning the eating of Flesh and drinking of blood,
After you haue something spoken of the scriptures (how much to the purpose, let the readers of this aunswere iudge) you come to the second thing that you sayde did mooue you to continue in your Popishe fayth:
After you have something spoken of the Scriptures (how much to the purpose, let the Readers of this answer judge) you come to the second thing that you said did move you to continue in your Popish faith:
but haue stoutly alledged, amplified, enforced, and set forth to the vttermost that our wyttes coulde conceyue. &c. But when the indifferent reader shall haue read ouer this aunswere,
but have stoutly alleged, amplified, Enforced, and Set forth to the uttermost that our wits could conceive. etc. But when the indifferent reader shall have read over this answer,
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And first you will begin with the weakest (as who should say, the Authorities that shall come in the rearewarde, are thunderbolts in comparison of the first.) But with little study and lesse labour:
And First you will begin with the Weakest (as who should say, the Authorities that shall come in the rearewarde, Are thunderbolts in comparison of the First.) But with little study and less labour:
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Dicimur sceleratissimi &c. We are called most wicked. &c. And to his wordes you ioyne the wordes of Attalus, written by Eusebius. The wordes are otherwise in Latine,
Dicimur sceleratissimi etc. We Are called most wicked. etc. And to his words you join the words of Attalus, written by Eusebius. The words Are otherwise in Latin,
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Attalus verò cum prunis subteriectis, in sella ferrea torreretur, cun { que } nidor adustae carnis, ad nares & ora inspectantis populi perferrebatur, voce magna exclamat ad plebem.
Attalus verò cum prunis subteriectis, in sella Ferrea torreretur, cun { que } nidor adustae carnis, ad nares & ora inspectantis People perferrebatur, voce Magna exclamat ad plebem.
But you after your maner of amplifying, doe say, that the christians were accused before certaine Magistrates, of this heynous crime of eating the fleshe of yong children and drinking their bloud.
But you After your manner of amplifying, do say, that the Christians were accused before certain Magistrates, of this heinous crime of eating the Flesh of young children and drinking their blood.
thus to accuse the christians, if there had not bene a truth in the matter. And therefore you conclude that it is true that in those dayes the christians did,
thus to accuse the Christians, if there had not be a truth in the matter. And Therefore you conclude that it is true that in those days the Christians did,
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And it is sayde that after the feast, we go to incest, and that Dogs, that is to say, Bawds, which ouerthrow the lightes, doe procure vnshamefastnesse of the darkenesse and wicked lustes.
And it is said that After the feast, we go to Incest, and that Dogs, that is to say, Bawds, which overthrow the lights, do procure unshamefastness of the darkness and wicked lusts.
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Thus they doe report of vs, sayth Tertullian. But this suspition coulde neuer haue come into their heades if there had not béene a truth in the matter of carnall copulation,
Thus they do report of us, say Tertullian. But this suspicion could never have come into their Heads if there had not been a truth in the matter of carnal copulation,
As well doth this argument proue and conuince this matter, as doth your argument proue that christians did in those dayes and doe nowe, eate fleshe and drinke bloud in the sacrament.
As well does this argument prove and convince this matter, as does your argument prove that Christians did in those days and do now, eat Flesh and drink blood in the sacrament.
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I can not but maruaile what you meane in cyting Origine contra Celsum: sith you haue sayde before, that the accusers of the christians were men of great reason, learning and equitie.
I can not but marvel what you mean in citing Origine contra Celsum: sith you have said before, that the accusers of the Christians were men of great reason, learning and equity.
For Origine sayth in the place that you cite, that for as much as these things be reported of christians, by such as be nothing acquainted with christian religion:
For Origine say in the place that you Cite, that for as much as these things be reported of Christians, by such as be nothing acquainted with christian Religion:
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For he sayth De sacramento insanticidij. For the sacrament of kylling of children. But let vs sée his words togither, as Beatus Rhenanus hath set them forth.
For he say De sacramento insanticidij. For the sacrament of killing of children. But let us see his words together, as Beatus Rhenanus hath Set them forth.
and the foode of Iudas, and for incest after the feast, bicause Dogs, that is to say Bawds that ouerthrow the lightes, doe procure vnshamefastnesse of darkenesse and wicked pleasures.
and the food of Iudas, and for Incest After the feast, Because Dogs, that is to say Bawds that overthrow the lights, do procure unshamefastness of darkness and wicked pleasures.
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If I might be so bolde, I would tell you, that your iudgement of Tertullians wryting is verie vaine and foolishe, in that you iudge him to haue cast in this worde sacrament,
If I might be so bold, I would tell you, that your judgement of Tertullia's writing is very vain and foolish, in that you judge him to have cast in this word sacrament,
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For what is more probable, then that the heathen did report of them that they had a mysterie or sacrament, which did consist in ye murdering of yong children? And doth not Rhenanus, in the argument of this booke, say yt it was obiected to the christians, that in their diuine seruice, they did kill a yong Infant,
For what is more probable, then that the heathen did report of them that they had a mystery or sacrament, which did consist in you murdering of young children? And does not Rhenanus, in the argument of this book, say that it was objected to the Christians, that in their divine service, they did kill a young Infant,
I can not sée, but you might as well haue suffered it to stand as it was Pabulo Iudae, as to make it Pabulo inde: sauing that then you might not haue translated it as you doe.
I can not see, but you might as well have suffered it to stand as it was Pabulo Judea, as to make it Pabulo inde: Saving that then you might not have translated it as you do.
The féeding of Iudas And committing of incest? Why might they not imagine, that the Christians should at their méetings, haue one to counterfeyt Christ and another Iudas: the one dypping a sop,
The feeding of Iudas And committing of Incest? Why might they not imagine, that the Christians should At their meetings, have one to counterfeit christ and Another Iudas: the one dypping a sop,
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in ipsis plurimum caetibus, & cōgregationibus nostris opprimimur. &c. We our selues also (sayth Tertullian ) are euery day beset with our owne families, we are daylie betrayed,
in Ipse plurimum caetibus, & cōgregationibus nostris opprimimur. etc. We our selves also (say Tertullian) Are every day beset with our own families, we Are daily betrayed,
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for when the multitude of Christian men were so increased, that they cared not who did looke vpon them in the time of their mysteries, being out of feare of any externall violence & persecution then the Gentils seing them knock,
for when the multitude of Christian men were so increased, that they cared not who did look upon them in the time of their Mysteres, being out of Fear of any external violence & persecution then the Gentiles sing them knock,
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for they sayde (as saint Augustine wryteth) that we did worship Ceres and Bacchus, the Gods of Corne and Wine, taking our sacraments to be nothing else,
for they said (as saint Augustine writes) that we did worship Ceres and Bacchus, the God's of Corn and Wine, taking our Sacraments to be nothing Else,
as all true faythfull men doe, which appeareth by the adoration of them: the which adorarion we learne that it was done to the sacraments from the beginning,
as all true faithful men do, which appears by the adoration of them: the which adorarion we Learn that it was done to the Sacraments from the beginning,
Saint Basill being asked, with what feare, perswasion, fayth, and affection we should come and communicate the body and bloud of Christ, aunswereth thus:
Saint Basil being asked, with what Fear, persuasion, faith, and affection we should come and communicate the body and blood of christ, Answers thus:
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The wordes of Christ, which were spoken vpon our Lordes mysterie, they deliuer vs from ignoraunce that is to saye, they teache vs, what fayth, what estimation wee should haue of them.
The words of christ, which were spoken upon our lords mystery, they deliver us from ignorance that is to say, they teach us, what faith, what estimation we should have of them.
Nowe except they be taken as they sound to euery man, although he be vnlearned and not instructed in our fayth before, they could not teach vs, what fayth we should haue, concerning the sacraments,
Now except they be taken as they found to every man, although he be unlearned and not instructed in our faith before, they could not teach us, what faith we should have, Concerning the Sacraments,
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And here I thinke it worthy to be noted, and to be opened somewhat vnto you, with what sophistrie and vnlearned folye they deluded the sanctification and consecration of this sacrament.
And Here I think it worthy to be noted, and to be opened somewhat unto you, with what sophistry and unlearned folly they deluded the sanctification and consecration of this sacrament.
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Children at the Vniuersitie can tell, that it is a deceytfull way of reasoning, by a generall discription to exclude and driue away a special and singuler definition,
Children At the university can tell, that it is a deceitful Way of reasoning, by a general description to exclude and driven away a special and singular definition,
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For they sayde, that the consecration of the sacrament was no more, but an appointing of bread and wine to an holy vse, which vse they sayde was to signifie vnto vs Christes body that is in heauen:
For they said, that the consecration of the sacrament was no more, but an appointing of bred and wine to an holy use, which use they said was to signify unto us Christ's body that is in heaven:
other sayde it was not consecrate, till the wordes of Christ were spoken, but yet they noted, that the Priest should not looke at the bread in the time of the pronouncing,
other said it was not consecrate, till the words of christ were spoken, but yet they noted, that the Priest should not look At the bred in the time of the pronouncing,
for this ende belike, that they should not be disceyued, & that God should worke no more then it pleased them, that their doctrine might some waye bee true.
for this end belike, that they should not be disceyued, & that God should work no more then it pleased them, that their Doctrine might Some Way be true.
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Quid tam magnificum quam Sacramenta deuina conficere? & quid tam perniciosum, quam si ea is conficiat, qui nullum sacerdotij gradum accepit? What is so excellent,
Quid tam Magnificum quam Sacraments deuina conficere? & quid tam Pernicious, quam si ea is conficiat, qui nullum sacerdotij Gradum accepit? What is so excellent,
and other things vsed in Gods seruice, which things to steale and conuey is sacrilege, and amongst those things there be degrees of holynesse, as saint Augustine sayth:
and other things used in God's service, which things to steal and convey is sacrilege, and among those things there be Degrees of holiness, as saint Augustine say:
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The soule of man is likewise sanctified & holy, bicause it is that substaunce and subiect wherein holynesse consisteth and dwelleth, being a vessell created to Gods ymage,
The soul of man is likewise sanctified & holy, Because it is that substance and Subject wherein holiness Consisteth and dwells, being a vessel created to God's image,
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and the house and tabernacle of the soule, replenished with Gods grace and sanctification and for this reason we haue in reuerence and estimation the reliques & bodyes of holy martyrs and confessors, which being members of Christ, were also pleasing sacrifices to Almightie God, eyther for austeritie of life,
and the house and tabernacle of the soul, replenished with God's grace and sanctification and for this reason we have in Reverence and estimation the Relics & bodies of holy Martyrs and Confessors, which being members of christ, were also pleasing Sacrifices to Almighty God, either for austerity of life,
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it must needes be holynesse it selfe, not in qualitie, but in substaunce, seing whatsoeuer thing is in God, is also God, who for his simplicitie receyueth no qualitie into himselfe,
it must needs be holiness it self, not in quality, but in substance, sing whatsoever thing is in God, is also God, who for his simplicity receiveth no quality into himself,
Wherefore, this place of Chrysostome that calleth it sanctification it selfe, can not be auoyded, by no figuratiue speeches, or such like cauillations.
Wherefore, this place of Chrysostom that calls it sanctification it self, can not be avoided, by no figurative Speeches, or such like cavillations.
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Here you begin with a lowde lye (by your leaue) for there was neuer time yet wherein true christen men, cared not who looked vpon them in the time of their mysteries:
Here you begin with a loud lie (by your leave) for there was never time yet wherein true christian men, cared not who looked upon them in the time of their Mysteres:
And if you beléeue not me, looke in your Liturgies of Iames, Basill, and Chrysostome. And then you clap another lye euen in the neck of the first, saying that the Christians made a knocking and knéeling, and adoration to the sacraments:
And if you believe not me, look in your Liturgies of James, Basil, and Chrysostom. And then you clap Another lie even in the neck of the First, saying that the Christians made a knocking and kneeling, and adoration to the Sacraments:
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& parem Religionem dicis, errorem longè à veritate discretum: peius desipiens quam nonnulli, qui nos propter Panem & Calicem: Cererem & liberum colere existimant.
& Parem Religionem Say, errorem long à veritate discretum: Worse desipiens quam Nonnulli, qui nos propter Bread & Calicem: Cererem & liberum colere existimant.
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How doest thou therfore, compare our bread and cup, and sayest, that an errour, which differeth verie farre from the truth, is as good a religion as oures, being more fondly disceyued,
How dost thou Therefore, compare our bred and cup, and Sayest, that an error, which differeth very Far from the truth, is as good a Religion as ours, being more fondly disceyued,
Sicut enim à Cerere & libero, Paganorum dijs longè absumus, quamuis Panis & Calicis sacramentum, quod ita laudastis, vt in eo nobis pares esse volueritis, nostroritu amplectamur.
Sicut enim à Cerere & libero, Paganorum Dis long absumus, quamuis Panis & Calicis sacramentum, quod ita laudastis, vt in eo nobis pares esse uolveritis, nostroritu amplectamur.
euen so our fathers were farre ynough from ye chaines of Saturne, although they did during the time of prophecie, obserue the calling or name of the Sabboth.
even so our Father's were Far enough from you chains of Saturn, although they did during the time of prophecy, observe the calling or name of the Sabbath.
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had sayde also, that the people of the Iewes were appointed to be the people of Saturne, bicause they obserued the seuenth day of their wéeke for their Sabboth or rest, which day, the heathen did dedicate vnto Saturne. Saint Austen therefore doth aunswere, that both the Iewes and the Christians, are farre ynough from seruing eyther Saturne, Ceres, or Bacchus:
had said also, that the people of the Iewes were appointed to be the people of Saturn, Because they observed the Seventh day of their Week for their Sabbath or rest, which day, the heathen did dedicate unto Saturn. Saint Austen Therefore does answer, that both the Iewes and the Christians, Are Far enough from serving either Saturn, Ceres, or Bacchus:
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And a little afore in the same Chapter also, he vttereth his minde verie plainly, against the grosse opinion of the Manichies, which helde that they did in all maner of meates, wherwith they sustayned their bodies, eate Iesus Christ,
And a little afore in the same Chapter also, he uttereth his mind very plainly, against the gross opinion of the Manichaeans, which held that they did in all manner of Meats, wherewith they sustained their bodies, eat Iesus christ,
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adhuc ligandus vestris visceribus, soluendus { que } ructatibus. Nam cum manducatis: Dei vestri defectione vos reficitis. Et cum digeritis: illius ref•ctione deficitis. Cum enim vos plenos reddit:
Adhoc ligandus vestris visceribus, soluendus { que } ructatibus. Nam cum manducatis: Dei Yours defection vos reficitis. Et cum digeritis: Illius ref•ctione deficitis. Cum enim vos plenos Render:
You thought belyke, that no man would take the paines to waigh this place of Austen: and therefore you were bolde to cite his wordes to proue that, which none that is learned will denie:
You Thought belike, that no man would take the pains to weigh this place of Austen: and Therefore you were bold to Cite his words to prove that, which none that is learned will deny:
Yea, we say with Austen in that same place that you doe cite. Noster autem Panis & Calix non quilibet, quasi propter Christum in spicis & sarmentis ligatum, sicut illi desipiunt:
Yea, we say with Austen in that same place that you do Cite. Noster autem Panis & Calix non Quilibet, quasi propter Christ in spicis & sarmentis ligatum, sicut illi desipiunt:
it is a nourishment of refection, but not a sacrament of religion, otherwise then that we blesse and giue thankes to God in all his giftes, not onely spirituall, but corporall also.
it is a nourishment of refection, but not a sacrament of Religion, otherwise then that we bless and give thanks to God in all his Gifts, not only spiritual, but corporal also.
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But what hath Basill sayde to this matter? In the .172. question, you saye (by your note in the margine) but you should haue sayde .70. Saint Basill being asked. &c. But bicause you haue not dealt so faythfully in reporting writers mindes as ye might:
But what hath Basil said to this matter? In the.172. question, you say (by your note in the Margin) but you should have said.70. Saint Basil being asked. etc. But Because you have not dealt so faithfully in reporting writers minds as you might:
The Monke moueth this question to S. Basill. Father (sayth he) with what feare, faith & affection, ought we to receiue ye grace or frée gift of the body and bloud of Christ? Basill aunswereth.
The Monk moves this question to S. Basil. Father (say he) with what Fear, faith & affection, ought we to receive you grace or free gift of the body and blood of christ? Basil Answers.
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therfore you enforce him to say, wt what feare. &c. should we come to communicate the body and bloud of Christ? As though Basill had affirmed the sacrament to be the body & bloud of Christ, in such sort as you affirme it to be.
Therefore you enforce him to say, with what Fear. etc. should we come to communicate the body and blood of christ? As though Basil had affirmed the sacrament to be the body & blood of christ, in such sort as you affirm it to be.
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Which is contrarie to the rule of all good interpretours, whose care is alwayes to haue an especiall regarde to the letter. Whereof this common saying springeth. Maledicta glossa quae corrumpit textum.
Which is contrary to the Rule of all good Interpreters, whose care is always to have an especial regard to the Letter. Whereof this Common saying springs. Maledicta glossa Quae corrumpit Textum.
How is any man able, to adde the fift part of that thing, which he hath alreadie eaten and consumed? In these wordes, he showeth him selfe to be within the reach of that cursse that saint Hierome doth pronounce, vpon all them that say that God hath commaunded any thing to be done, which is not possible to be done.
How is any man able, to add the fift part of that thing, which he hath already eaten and consumed? In these words, he Showeth him self to be within the reach of that curse that saint Jerome does pronounce, upon all them that say that God hath commanded any thing to be done, which is not possible to be done.
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Addet quintam partem cum eo quod comedit? He shall adde the fift part, with that which he hath eaten? It may be that this Isychius of yours was some great Clearke:
Addet Quintam partem cum eo quod comedit? He shall add the fift part, with that which he hath eaten? It may be that this Isychius of yours was Some great Clerk:
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but surely, he hath not in this point shewed himselfe to be the wisest man. As for the Anagogicall sense that he doth gather vpon this place: I doe not mislike.
but surely, he hath not in this point showed himself to be the Wisest man. As for the Anagogical sense that he does gather upon this place: I do not mislike.
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I suppose that it may well be sayde, that those men doe eate the holy things by ignoraunce, that doe receiue the misterie or sacrament of Christes body, not knowing the dignitie and vertue thereof.
I suppose that it may well be said, that those men do eat the holy things by ignorance, that do receive the mystery or sacrament of Christ's body, not knowing the dignity and virtue thereof.
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but as mysteries, and therefore those wordes doe remoue vs from the carnall and earthy consideration of them, to that consideration of them that is heauenly.
but as Mysteres, and Therefore those words do remove us from the carnal and earthy consideration of them, to that consideration of them that is heavenly.
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For, the verie same Anagoge is there, and yet not cited out of Isychius. And you know that, that Glosser, doth alwayes note the names of those auncient fathers that minister him any matter.
For, the very same Anagoge is there, and yet not cited out of Isychius. And you know that, that Glosser, does always note the names of those ancient Father's that minister him any matter.
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Nec enim reprehendere quis Anagogae interpretationes, nec intellectuum cōsyderationem, nec littera praesumat explanationem, ne { que } noster quispiam, ne { que } alienus.
Nec enim reprehendere quis Anagogae Interpretations, nec intellectuum cōsyderationem, nec Littera praesumat explanationem, ne { que } Noster quispiam, ne { que } alienus.
You deserue no thanks of Isychius therfore, to conclude vpon his words, yt the words which our sauiour christ spake when he delyuered the sacramentall bread and wine:
You deserve no thanks of Isychius Therefore, to conclude upon his words, that the words which our Saviour Christ spoke when he Delivered the sacramental bred and wine:
In his .17. Homilie vpon Mathew, he saith thus (say you) Quod sacerdos &c. That thing that the Priest doth giue. &c. A man might maruell, what moued you to seke out such suspected writings as this is:
In his.17. Homily upon Matthew, he Says thus (say you) Quod sacerdos etc. That thing that the Priest does give. etc. A man might marvel, what moved you to seek out such suspected writings as this is:
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Si ergo haec vasa sanctificata, ad profanos vsus transferre sic periculosum est, in quibus non est verum corpus Christi, sed mysterium corporis Christi continetur:
Si ergo haec vasa sanctificata, ad profanos vsus transfer sic Periculosum est, in quibus non est verum corpus Christ, sed mysterium corporis Christ continetur:
quanto magis vasa corporis nostri, quae sibi deus ad habitaculum preparauit, non debemus locum dare Diabolo, agendi in eis quod vult? If it be so daungerous a thing therefore, to translate to a prophane vse those vessels that be sanctified, wherin the verie bodie of Christ is not,
quanto magis vasa corporis Our, Quae sibi deus ad habitaculum preparauit, non debemus locum Dare Diabolo, agendi in eis quod vult? If it be so dangerous a thing Therefore, to translate to a profane use those vessels that be sanctified, wherein the very body of christ is not,
how much more ought we not to giue the vessels of our bodye (which God hath prepared to be a dwelling for himselfe) to be a place for the Deuill to worke his will in.
how much more ought we not to give the vessels of our body (which God hath prepared to be a Dwelling for himself) to be a place for the devil to work his will in.
These words therfore, taken togither & rightly weighed, doe make nothing against vs, but rather with vs, notwithstanding that we neyther drawe them to the figuratiue maner of speaking,
These words Therefore, taken together & rightly weighed, do make nothing against us, but rather with us, notwithstanding that we neither draw them to the figurative manner of speaking,
and vse them according to his commaundement, to represent vnto their senses, those inuisible graces that he hath appointed those creatures to signifie to vs.
and use them according to his Commandment, to represent unto their Senses, those invisible graces that he hath appointed those creatures to signify to us
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Non enim homo est, qui proposita de consecratione mensae Domini, corpus Christi facit & sanguinem: sed ille qui crucifixus pro nobis est Christus. Sacerdotis ore verba proferuntur:
Non enim homo est, qui proposita de consecration mensae Domini, corpus Christ facit & sanguinem: sed Isle qui Crucifix Pro nobis est Christus. Sacerdote over verba proferuntur:
Chrysostome doth here compare the wordes that Christ spake at the institution of his supper, to the words that God spake when he appointed man to be multiplied by generation:
Chrysostom does Here compare the words that christ spoke At the Institution of his supper, to the words that God spoke when he appointed man to be multiplied by generation:
Not to charme out the substaunce of bread, and to charme in the substaunce of Christ vnder the accidents of bread (as you teache) but that as by naturall order, the generation of mankinde is continued according to the first voyce:
Not to charm out the substance of bred, and to charm in the substance of christ under the accidents of bred (as you teach) but that as by natural order, the generation of mankind is continued according to the First voice:
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so the inuisible graces that were promised by the death and bloud shedding of our sauiour Christ, are by the sacramentall vse of those creatures according to his commaundement, continually preached to our senses,
so the invisible graces that were promised by the death and blood shedding of our Saviour christ, Are by the sacramental use of those creatures according to his Commandment, continually preached to our Senses,
For if you had, you would not haue translated, so, and then: for so, and as, nor consecrate for conficere. But you would haue sayde: What is so excellent:
For if you had, you would not have translated, so, and then: for so, and as, nor consecrate for conficere. But you would have said: What is so excellent:
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For we holde, that when the congregation of Christ assembled togither, doe by the mouth of their leafully called minister, giue thankes to God for the death and passion of his sonne Christ,
For we hold, that when the congregation of christ assembled together, do by the Mouth of their leafully called minister, give thanks to God for the death and passion of his son christ,
Here, let the indifferent reader iudge, howe faythfully you haue handled this place of Austen. First, you leaue out the first part of the sentence, that might giue light to the vnderstanding of Austens meaning.
Here, let the indifferent reader judge, how faithfully you have handled this place of Austen. First, you leave out the First part of the sentence, that might give Light to the understanding of Austen's meaning.
Saint Austens meaning, is to declare, that as there is holynesse in creatures, by such meanes as God hath appointed for the sanctifying of his creatures:
Saint Austen's meaning, is to declare, that as there is holiness in creatures, by such means as God hath appointed for the sanctifying of his creatures:
So, the bread, which they receyued, in token of the loue that those which were alreadie baptised, did beare towardes them, was holy (for as saint Austen sayth, it was a sacrament, that is,
So, the bred, which they received, in token of the love that those which were already baptised, did bear towards them, was holy (for as saint Austen say, it was a sacrament, that is,
Neyther doe we denie that the sacraments of God be holy, bicause they be instruments. &c. But here I must note, that you doe in this place, ouerthrow, that which you haue so greatly laboured to builde.
Neither do we deny that the Sacraments of God be holy, Because they be Instruments. etc. But Here I must note, that you do in this place, overthrow, that which you have so greatly laboured to build.
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you correct your selfe somewhat subtilly, affirming that aboue all, the sacrament of the aultar is holy. &c. Where fearing least you should not commend it ynough:
you correct your self somewhat subtly, affirming that above all, the sacrament of the altar is holy. etc. Where fearing lest you should not commend it enough:
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So that by this doctrine, the manhoode of Christ is so confounded with the Godhead, that it is cleane consumed and become God, contrarie to that which the true Catholike Church doth confesse with Athanasius. And we haue no man Christ to be our Mediator, as saint Paule writeth:
So that by this Doctrine, the manhood of christ is so confounded with the Godhead, that it is clean consumed and become God, contrary to that which the true Catholic Church does confess with Athanasius. And we have no man christ to be our Mediator, as saint Paul Writeth:
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and there they saw all things that were within, and the most holy bloud of Christ (as chaunceth often in such a tumult) was shed vpon the garments of those souldiers.
and there they saw all things that were within, and the most holy blood of christ (as chanceth often in such a tumult) was shed upon the garments of those Soldiers.
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and was not onely in Heauen to be receyued by fayth of the faythfull, but also was in the temple and violently handeled of the vnfaythfull, being there contemned, abused, and spilt vpon their garmentes.
and was not only in Heaven to be received by faith of the faithful, but also was in the temple and violently handled of the unfaithful, being there contemned, abused, and spilled upon their garments.
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or if Christ did eate his bodye, and dranke his bloud but in figure, then he did eate and drinke it before after that maner in the Tipicall and Legall supper;
or if christ did eat his body, and drank his blood but in figure, then he did eat and drink it before After that manner in the Typical and Legal supper;
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And if ye will say, that he eate it and dranke it spiritually onely, then ye must say, that Christ did eate it by faith, for spiritual eating is beleuing.
And if you will say, that he eat it and drank it spiritually only, then you must say, that christ did eat it by faith, for spiritual eating is believing.
And if ye say, Christ did beleue, then it foloweth that Christ was not God. Who hath perfite knowledge of al things by sight, & not vnperfite knowledge by fayth,
And if you say, christ did believe, then it Followeth that christ was not God. Who hath perfect knowledge of all things by sighed, & not unperfect knowledge by faith,
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then it is certaine, that he eate it only sacramentally, which is not onely in signe (as the sacramentaries expounde the worde) but in truth vnder a sacrament, whereof the substaunce is the reall and naturall body and bloud of Christ our Lorde.
then it is certain, that he eat it only sacramentally, which is not only in Signen (as the Sacramentaries expound the word) but in truth under a sacrament, whereof the substance is the real and natural body and blood of christ our Lord.
Non contigit Dauid gustare talem hostiam, ne { que } particeps fuerat sanguinis dominici, sed legibus imperfectioribus educatus, neque tale quicquam exigentibus:
Non contigit David gustare talem hostiam, ne { que } particeps fuerat Blood Dominici, sed legibus imperfectioribus educatus, neque tale quicquam exigentibus:
but being brought vp vnder lawes not so perfite, and requiring no such thing, yet by the moderation & temperaunce of his owne minde, he came to the hight of all Euangelicall Diuinitie.
but being brought up under laws not so perfect, and requiring no such thing, yet by the moderation & temperance of his own mind, he Come to the hight of all Evangelical Divinity.
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and yet Dauid did receaue Christes bloud figuratiuely, being partaker of the sacrifices of the olde lawe which were figures of Christes bloud & also he did drinke of the same bloud spiritually as we doe, whose faith was as good or rather greater then oures.
and yet David did receive Christ's blood figuratively, being partaker of the Sacrifices of the old law which were figures of Christ's blood & also he did drink of the same blood spiritually as we do, whose faith was as good or rather greater then ours.
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And first you beginne with Chrysostome. The same Chrysostome say you. &c. Here I must put you in remembraunce of that which I haue sayd before, that the sentence which you cited before as out of Chrysostome was none of his.
And First you begin with Chrysostom. The same Chrysostom say you. etc. Here I must put you in remembrance of that which I have said before, that the sentence which you cited before as out of Chrysostom was none of his.
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&c. Here I must tell you that you haue forgotten your duetie towardes your most holy father of Rome. &c. And vnaduisedly, you haue denied him that title, that all your brethren the papists, doe thinke him worthy to haue:
etc. Here I must tell you that you have forgotten your duty towards your most holy father of Rome. etc. And unadvisedly, you have denied him that title, that all your brothers the Papists, do think him worthy to have:
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And further I must tell you, that you séeme to haue forgotten that which you spake but a little before, affirming the sacrament to be God, and so no creature:
And further I must tell you, that you seem to have forgotten that which you spoke but a little before, affirming the sacrament to be God, and so no creature:
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you will neyther consider the custome of the fathers (which was to call the sacraments by the names of those things wherof they be sacraments) neyther what it was that Chrysostome labored to bring to passe by this Epistle.
you will neither Consider the custom of the Father's (which was to call the Sacraments by the names of those things whereof they be Sacraments) neither what it was that Chrysostom laboured to bring to pass by this Epistle.
His whole purpose was, so to stirre vp the detestation of the doings of those wicked men in the hart of Innocentius: that he might thereby be moued, to séeke by all possible meanes, to haue that horrible fact punished.
His Whole purpose was, so to stir up the detestation of the doings of those wicked men in the heart of Innocentius: that he might thereby be moved, to seek by all possible means, to have that horrible fact punished.
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Igitur Domini maximè venerandi, & pij, cum haecitase habere didiceritis: studium vestrum & magnam diligentiam adhibete, quò retrudatur haec quae in Ecclesias irrupit iniquitas.
Igitur Domini maximè Venerable, & pij, cum haecitase habere didiceritis: studium Vestrum & magnam diligentiam adhibete, quò retrudatur haec Quae in Ecclesiastes irrupit iniquitas.
You marke also the reseruation of the holy bloud in the holy temple. &c. But you doe not marke that this horrible tumult was made in the time when the people were togither in the ministration of the sacramentes.
You mark also the reservation of the holy blood in the holy temple. etc. But you do not mark that this horrible tumult was made in the time when the people were together in the ministration of the Sacraments.
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& armis gradum vndi { que } muniuit. Mulieres quo { que } quae per illud tempus se exuerant, vt baptizarentur: metu grauiorum insidiarum, nudae aufugerunt.
& armis Gradum vndi { que } muniuit. Mulieres quo { que } Quae per illud Tempus se exuerant, vt baptizarentur: metu grauiorum insidiarum, nudae aufugerunt.
Ne { que } enim concedebatur, vt se velarent, sicut muliers honestas decet. Multae etiam acceptis vulneribus eijeiebantur, & sanguine implebantur, natatoria, & sancto cruore rubescebant fluenta.
Ne { que } enim concedebatur, vt se velarent, sicut muliers Honestas Deceit. Multitude etiam acceptis vulneribus eijeiebantur, & sanguine implebantur, natatoria, & sancto cruore rubescebant fluenta.
On the verie Sabboth day, a great armie of souldiours that were gathered togither, entring into the Church at the euentide of the day, did by force driue out all the ministers that were with vs,
On the very Sabbath day, a great army of Soldiers that were gathered together, entering into the Church At the eventide of the day, did by force driven out all the Ministers that were with us,
He sayth thus to the Arians. Quosnam orantes, & manus ad Deum tollentes obsedi? Quos Psalmos tubarum strepitu interturbaui? Quorum mysticum sanguinem, caeso miscui sanguini? Whome haue I besieged when they were in prayer,
He say thus to the Arians. Quosnam Orantes, & manus ad God tollentes obsedi? Quos Psalmos tubarum strepitu interturbaui? Quorum Mystic sanguinem, caeso miscui Sanguini? Whom have I besieged when they were in prayer,
and lifting vp their handes to God? What Psalmes haue I troubled with the noyse of Trumpets? Whose mysticall bloud haue I mingled, with the bloud of the slayne? Now, let your friendes iudge,
and lifting up their hands to God? What Psalms have I troubled with the noise of Trumpets? Whose mystical blood have I mingled, with the blood of the slain? Now, let your Friends judge,
For who can beleue, that eyther Hierome or Chrysostome would maintaine or teach such a Paradox, as you would by their words enforce vs to beléeue? That is, that Christ did eate his owne fleshe, and drinke his owne bloud.
For who can believe, that either Jerome or Chrysostom would maintain or teach such a Paradox, as you would by their words enforce us to believe? That is, that christ did eat his own Flesh, and drink his own blood.
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Christum induimus, & panem comedimus Angelorum, & audimus Dominum praedicantem, Meus cibus est, vt faciam voluntatem eius qui misit me Patris, vt impleam opus eius.
Christ induimus, & Bread comedimus Angels, & audimus Dominum praedicantem, Meus cibus est, vt faciam voluntatem eius qui misit me Patris, vt impleam opus eius.
My meat, is to doe the wil of that father that hath sent me, that I may fulfill his worke, let vs therfore doe the will of that father that hath sent vs:
My meat, is to do the will of that father that hath sent me, that I may fulfil his work, let us Therefore do the will of that father that hath sent us:
And Chrysostome also (if you would vnderstand his meaning aright) would teache you another meaning of Christes doing, then that which you gather. His words be these.
And Chrysostom also (if you would understand his meaning aright) would teach you Another meaning of Christ's doing, then that which you gather. His words be these.
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Least the same thing therefore, should happen then also: he did it first himselfe: that he might enduce them to be partakers of the mysteries with a quiet minde.
lest the same thing Therefore, should happen then also: he did it First himself: that he might induce them to be partakers of the Mysteres with a quiet mind.
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That is, that he hadde turned the substaunce of the Wine into the substaunce of his bloud, and woulde giue it them to drinke, contrarie to the lawe, which did forbid them the eating of any thing in the bloud therof.
That is, that he had turned the substance of the Wine into the substance of his blood, and would give it them to drink, contrary to the law, which did forbid them the eating of any thing in the blood thereof.
It is playne therefore, that you doe open wrong to Chrysostome, in that you would enforce him to help you to maintaine your straunge Paradox of Christes eating of his owne fleshe and drinking of his owne bloud, which I suppose neuer any learned or wise man, would maintaine as you doe.
It is plain Therefore, that you do open wrong to Chrysostom, in that you would enforce him to help you to maintain your strange Paradox of Christ's eating of his own Flesh and drinking of his own blood, which I suppose never any learned or wise man, would maintain as you do.
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As for the wordes that you cite out of Euthymius and Isychius, are sufficiently aunswered in this that I haue written for aunswere to that which you haue cited out of Chrysostome. For they both séeme to haue taken out of him, all that they write of this matter.
As for the words that you Cite out of Euthymius and Isychius, Are sufficiently answered in this that I have written for answer to that which you have cited out of Chrysostom. For they both seem to have taken out of him, all that they write of this matter.
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and therefore you conclude that our best way were, to yéelde to that which you hold for truth. &c. But let vs consider the words of Chrysostome in that place. He saith thus.
and Therefore you conclude that our best Way were, to yield to that which you hold for truth. etc. But let us Consider the words of Chrysostom in that place. He Says thus.
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Non contigit Dauid. &c. It neuer chaunced to Dauid, to tast of such a sacrifice. &c. In déede Chrysostome hath written all those wordes that you report,
Non contigit David. etc. It never chanced to David, to taste of such a sacrifice. etc. In deed Chrysostom hath written all those words that you report,
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and in such order as you doe write them, sauing that to blinde the hearer or reader, you put Dauid in the place of, Illi, least your hearers and readers should haue occasion to thinke, that there is somewhat going before, vnto which, Illi, hath relation.
and in such order as you do write them, Saving that to blind the hearer or reader, you put David in the place of, Illi, lest your hearers and Readers should have occasion to think, that there is somewhat going before, unto which, Illi, hath Relation.
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but this man, although he might stande in feare of those things that were to come, knowing for certaintie that if he would saue his enimie, he should both be banished the Citie,
but this man, although he might stand in Fear of those things that were to come, knowing for certainty that if he would save his enemy, he should both be banished the city,
I am sure, you will not say, that all these vnder the new testament, haue séene or shal sée with their bodily eyes, Christ crucified, and his bloud poured out.
I am sure, you will not say, that all these under the new Testament, have seen or shall see with their bodily eyes, christ Crucified, and his blood poured out.
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Well, then you must giue vs leaue to thinke, that Chrysostome doth vse here, that same figure that saint Iohn doth vse in the beginning of his first Epistle. Where he sayth thus.
Well, then you must give us leave to think, that Chrysostom does use Here, that same figure that saint John does use in the beginning of his First Epistle. Where he say thus.
Wherefore Chrysostome might well write as he doth, that Dauid had not heard. &c. And why might not Chrysostome say then, that Dauid was brought vp vnder lawes that were somewhat vnperfite, in comparison of the lawe of the gospell:
Wherefore Chrysostom might well write as he does, that David had not herd. etc. And why might not Chrysostom say then, that David was brought up under laws that were somewhat unperfect, in comparison of the law of the gospel:
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And why may not Chrysostome in this place (according to the common custome of the fathers) call the sacrament, by the name of that thing wherof it is a sacrament?
And why may not Chrysostom in this place (according to the Common custom of the Father's) call the sacrament, by the name of that thing whereof it is a sacrament?
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& non erubescit de cruce domini sui: ecce credit in nomine eius. Interrogemus eum, manducas carnem filij hominis, & bibis sanguinem filij hominis? nescit quid dicimus,
& non erubescit de Cruce domini sui: ecce credit in nomine eius. Interrogate Eum, Manducas Carnem filij hominis, & bibis sanguinem filij hominis? nescit quid dicimus,
Beside other things that may be fruitfully gathered of this place for our erudition, I note but this one, that a man beleeuing in Christ, professing the fayth of Christ with his worde and worke,
Beside other things that may be fruitfully gathered of this place for our erudition, I note but this one, that a man believing in christ, professing the faith of christ with his word and work,
and for that cause eateth Christes fleshe and drinketh his bloud spiritually, yet he wote not what the eating of Christs flesh meaneth, whereof Christ spake in the sixt of S. Iohn.
and for that cause Eateth Christ's Flesh and Drinketh his blood spiritually, yet he wot not what the eating of Christ Flesh means, whereof christ spoke in the sixt of S. John.
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Whereby I conclude beside the spirituall eating of Christ by faith, there is also a reall eating of him in the sacrament, by the seruice of our bodies, to the confirmation in grace and sanctification both of our bodies and soules.
Whereby I conclude beside the spiritual eating of christ by faith, there is also a real eating of him in the sacrament, by the service of our bodies, to the confirmation in grace and sanctification both of our bodies and Souls.
And concerning the drinking of Christes bloud really, saint Cyprian writeth an other argument, which I thinke can not be auoyded by any figuratiue speeches, he sayth thus: Noua est huius Sacramenti doctrina,
And Concerning the drinking of Christ's blood really, saint Cyprian Writeth an other argument, which I think can not be avoided by any figurative Speeches, he say thus: Noua est Huius Sacrament Doctrina,
& sc•olae euangelicae hoc primum magistereum protulerunt, & doctore christo primum haec mundo inuotuit disciplina, vt biberent sanguinem Christiani, cuius esum legis antiquae authoritas districtissimè imterdicit.
& sc•olae euangelicae hoc primum magistereum protulerunt, & doctore Christ primum haec mundo inuotuit Discipline, vt biberent sanguinem Christians, cuius esum Legis antiquae Authoritas districtissimè imterdicit.
The doctrine of this sacrament is new & the Euangelicall schoole, taught this lesson first of all, this discipline was neuer known to the world before our master Christ, who was the first teacher of it, that christen men should drinke bloud, the eating of which bloud the authoritie of the olde law doth most straightly forbid:
The Doctrine of this sacrament is new & the Evangelical school, taught this Lesson First of all, this discipline was never known to the world before our master christ, who was the First teacher of it, that christian men should drink blood, the eating of which blood the Authority of the old law does most straightly forbid:
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but did commaunde drinke offerings, which were figures of hys bloud, and the Iewes dranke of the water that came forth of the stone, which was a figure of the bloud that came foorth of Christes side, which bloud as Chrysostome saith is in our Chalice:
but did command drink offerings, which were figures of his blood, and the Iewes drank of the water that Come forth of the stone, which was a figure of the blood that Come forth of Christ's side, which blood as Chrysostom Says is in our Chalice:
Nor the law did neuer forbid the drinking of Christes bloud spiritually by fayth, but set foorth the fayth of Christ, being a schoolemaister, to Christ pointing to him, in whome they should beleeue and receaue all grace.
Nor the law did never forbid the drinking of Christ's blood spiritually by faith, but Set forth the faith of christ, being a Schoolmaster, to christ pointing to him, in whom they should believe and receive all grace.
Si vederit inimicus non postibus imposutum sanguinem typi sed fidelium ore lucentem sanguinem veritatis Christi templi postibus dedicatum, multo magis se subtrahit. If our enimie the Deuill shall see not the bloud of the figuratiue Lambe sprinckled vpon the postes,
Si vederit Inimicus non postibus imposutum sanguinem typi sed Fidelium over lucentem sanguinem veritatis Christ Templi postibus dedicatum, Much magis se subtrahit. If our enemy the devil shall see not the blood of the figurative Lamb sprinkled upon the posts,
and to know the grace, vertue, & dignitie of them, and the daunger for the misvsing of them? and what is to put to thy hand, knowing that thou must prepare such like againe,
and to know the grace, virtue, & dignity of them, and the danger for the misusing of them? and what is to put to thy hand, knowing that thou must prepare such like again,
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and spend their liues for their brethren as Christ hath done the same for vs before, the like as we haue receaued at Christes table his body and his bloud,
and spend their lives for their brothers as christ hath done the same for us before, the like as we have received At Christ's table his body and his blood,
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This comparison of taking and giuing the like againe, auoydeth all the tryfling cauillations of these figuratiue speeches, that the simple peoples heads be combred withal.
This comparison of taking and giving the like again, avoideth all the trifling cavillations of these figurative Speeches, that the simple peoples Heads be cumbered withal.
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as did Nicodemus, they doe not séeke the light in darkenesse. &c. By these words it is playne, that Austen ment nothing lesse then to teach that which you gather of his words.
as did Nicodemus, they do not seek the Light in darkness. etc. By these words it is plain, that Austen meant nothing less then to teach that which you gather of his words.
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How your conclusion of a reall eating of Christ in the sacrament, by the seruice of our bodies. &c. maye folowe vpon these words of Austen: I leaue to the iudgement of all that be learned, and not obstinately blinde in this matter.
How your conclusion of a real eating of christ in the sacrament, by the service of our bodies. etc. may follow upon these words of Austen: I leave to the judgement of all that be learned, and not obstinately blind in this matter.
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To that which you cite out of Cyprians Sermon De Caena Domini, and Origine vpon the booke of Numbers. I referre you for aunswere, to the wordes of the same Cyprian in the same Sermon, where he sayth thus.
To that which you Cite out of Cyprians Sermon De Cena Domini, and Origine upon the book of Numbers. I refer you for answer, to the words of the same Cyprian in the same Sermon, where he say thus.
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instructing vs by a spirituall document, and opening our vnderstanding to a thing that is so secretly hid, that we might know that our eating is our dwelling in him,
instructing us by a spiritual document, and opening our understanding to a thing that is so secretly hid, that we might know that our eating is our Dwelling in him,
and our drinking as it were a certaine ioyning into one body with him, by gyuing ouer our selues wholy to serue him, by ioyning our willes to his, and vniting our affections.
and our drinking as it were a certain joining into one body with him, by gyving over our selves wholly to serve him, by joining our wills to his, and uniting our affections.
For both in those places & many other Chrysostome doth giue that name to the sacrament, which is proper to the thing wherof it is a Sacrament, according to Saint Austens saying to Bonifacius.
For both in those places & many other Chrysostom does give that name to the sacrament, which is proper to the thing whereof it is a Sacrament, according to Saint Austen's saying to Boniface.
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Et quia istam mensam praeparauit seruis & ancillis in conspectu eorum. &c. And bicause he hath in the sight of them, prepared this table for his seruaunts and handmaydens. &c. As is afore in the answere to the .26. deuision of this sermon.
Et quia istam Mensam praeparauit seruis & ancillis in conspectu Their. etc. And Because he hath in the sighed of them, prepared this table for his Servants and handmaidens. etc. As is afore in the answer to the.26. division of this sermon.
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But here I must tell you, that this is no simple dealing, to vrge the interpretation of a fewe that felowed the Gréeke (as you say) both against the text in Hebrue:
But Here I must tell you, that this is no simple dealing, to urge the Interpretation of a few that fellowed the Greek (as you say) both against the text in Hebrew:
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But to Alegorize vpon a text, that differeth from the same text in the tongue that it was first written in by the Author thereof: can not but be misliked.
But to Allegorize upon a text, that differeth from the same text in the tongue that it was First written in by the Author thereof: can not but be misliked.
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And much more it is to be misliked, that any mans priuate iudgemēt vpon any part of scripture, should be made a sufficient ground to build our fayth vpon,
And much more it is to be misliked, that any men private judgement upon any part of scripture, should be made a sufficient ground to built our faith upon,
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you might well haue spared all this, and the applying of your comparison, of taking and gyuing the like agayne, with boasting that it auoydeth all the trifling cauillations of figuratiue spéeches. &c.
you might well have spared all this, and the applying of your comparison, of taking and gyving the like again, with boasting that it avoideth all the trifling cavillations of figurative Speeches. etc.
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Iustinus martyr saith, it is caro & sanguis incarnati Iesu, the flesh & bloud of Iesus incarnate, which names be giuen to it of the scripture and all other wryters.
Justinus martyr Says, it is Caro & sanguis incarnati Iesu, the Flesh & blood of Iesus incarnate, which names be given to it of the scripture and all other writers.
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Origen calleth it Panis vitae dapes saluatoris, epulum incorruptum Dominus, the bread of lyfe, the deynties of our sauiour, the meate that is neuer corrupted, yea our Lord himself.
Origen calls it Panis vitae dapes Savior, Epulum incorruptum Dominus, the bred of life, the dainties of our Saviour, the meat that is never corrupted, yea our Lord himself.
Cyprian calleth it Sanctum domini the holy one of God gratia salutaris, the sauing grace, Cibus inconsumptibilis, the meate that can neuer be consumed, Alimonia immortalitatis, the foode of immortalitie.
Cyprian calls it Sanctum domini the holy one of God Gratia Salutaris, the Saving grace, Cibus inconsumptibilis, the meat that can never be consumed, Alimony immortalitatis, the food of immortality.
Quid tam sacrilegium quam altaria dei frangere, radere, remouere in quibus vot a populi & membra Christi portata sunt, vnde à multis pignus salutis aeternae tutela fidei,
Quid tam Sacrilege quam Altars dei frangere, radere, remouere in quibus Vote a People & membra Christ portata sunt, vnde à multis pignus Salutis aeternae Tutela fidei,
or to remoue them, vpon the which aultars the vowes of the people that is to say, the members of Christ are borne, from which aultars also the pledge of eternall saluation, the defence and buckler of faith,
or to remove them, upon the which Altars the vows of the people that is to say, the members of christ Are born, from which Altars also the pledge of Eternal salvation, the defence and buckler of faith,
What wittelesse and vngodly man would giue these names to bread and wine? Saint Ambrose calleth it gratia dei, the grace of God, not an accidentall grace receaued of God into mans soule,
What wittelesse and ungodly man would give these names to bred and wine? Saint Ambrose calls it Gratia dei, the grace of God, not an accidental grace received of God into men soul,
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and his ship broken, seeking for none other ayde but onely the remedy of fayth and the defence of that sacrament, tooke this grace of God of the priestes,
and his ship broken, seeking for none other aid but only the remedy of faith and the defence of that sacrament, took this grace of God of the Priests,
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The verye table sayeth he (meaning the meat of the table) is the strength of our soule, the sinewes of our minde, the knot of our trust, the foundation, our hope, our helth, our light, and our lyfe.
The very table Saith he (meaning the meat of the table) is the strength of our soul, the sinews of our mind, the knot of our trust, the Foundation, our hope, our health, our Light, and our life.
What names, what effectes bee these? and in an other Homely he calleth it Rex coeli, deus, Christus, the king of heauen, God himselfe, Christ, which he sayth goth into vs by these gates and dores of our mouthes.
What names, what effects be these? and in an other Homely he calls it Rex coeli, deus, Christus, the King of heaven, God himself, christ, which he say Goes into us by these gates and doors of our mouths.
Cyrillus calleth it sanctificatio viuifica, the very sanctification that giueth life. And S. Augustine calleth it Pretium nostrum, the price of our redemption, which Iudas receaued.
Cyril calls it Sanctification viuifica, the very sanctification that gives life. And S. Augustine calls it Price nostrum, the price of our redemption, which Iudas received.
What should I trouble you any longer in so plaine a matter? Why should these holy fathers deceaue vs by calling this sacrament with so glorious & high names if they ment not so,
What should I trouble you any longer in so plain a matter? Why should these holy Father's deceive us by calling this sacrament with so glorious & high names if they meant not so,
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but that it was but bread & wine? they lacked no grace that had so much grace as to shed their bloud for Christes fayth, they lacked no wytte nor eloquence to expresse what they meant.
but that it was but bred & wine? they lacked no grace that had so much grace as to shed their blood for Christ's faith, they lacked no wit nor eloquence to express what they meant.
Thus did they with one consent, after one maner alwayes speake and write by whose playne preaching and wryting, the whole worlde of Christendome hath beene perswaded and established in this faith of the reall presence these fiftene hundred yres.
Thus did they with one consent, After one manner always speak and write by whose plain preaching and writing, the Whole world of Christendom hath been persuaded and established in this faith of the real presence these fiftene hundred yres.
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But good people the truth is, they erred not, but taught vs as they beleued the very truth, confirming and testifying that faith with their bloud that they had taught with their mouth.
But good people the truth is, they erred not, but taught us as they believed the very truth, confirming and testifying that faith with their blood that they had taught with their Mouth.
And if there be anye errour, it is in vs, that for the vnlearned talking, and witlesse sophisticall reasoning of a fewe men, will headlings destroy our soules:
And if there be any error, it is in us, that for the unlearned talking, and witless sophistical reasoning of a few men, will headlings destroy our Souls:
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and also proceede in the matter of the sacrifice, which I hope to God to make so plaine, that it shall appere to them that will see and be not blinded forsaken of God, to be a thing most euident, most profitable to be vsed and frequented in Christs Church,
and also proceed in the matter of the sacrifice, which I hope to God to make so plain, that it shall appear to them that will see and be not blinded forsaken of God, to be a thing most evident, most profitable to be used and frequented in Christ Church,
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and that such slaunders and blasphemers as be shot against it shall rebound (I hope) vppon their owne heades, that shot them to the glorie of almightie God, who by hys heauenly prouidence can so dispose the malice of a fewe, that it turne to the staye and commoditie of the whole, that the elect by such conflictes may be awaked from their slepe, may be more confirmed in all truth,
and that such slanders and blasphemers as be shot against it shall rebound (I hope) upon their own Heads, that shot them to the glory of almighty God, who by his heavenly providence can so dispose the malice of a few, that it turn to the stay and commodity of the Whole, that the elect by such conflicts may be awaked from their sleep, may be more confirmed in all truth,
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then you bragge as though you could doe much more, were it not ye the matter is so plaine of it self, that it should be but more then néedeth, to stand any longer in it. A good point of Rhetorick:
then you brag as though you could do much more, were it not you the matter is so plain of it self, that it should be but more then needeth, to stand any longer in it. A good point of Rhetoric:
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And first you beginne with Ignatius, who calleth it the medicine of immortalitie. &c. To this I haue alreadie aunswered in the .24. Diuision of this Sermon:
And First you begin with Ignatius, who calls it the medicine of immortality. etc. To this I have already answered in the.24. Division of this Sermon:
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For this Dionisius was saint Paules Scholer, if a man may beléeue that which you tell vs. But Erasmus, and dyuers other learned, and of graue iudgement:
For this Dionysius was saint Paul's Scholar, if a man may believe that which you tell us But Erasmus, and Diverse other learned, and of graven judgement:
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what should it help your purpose that he calleth the sacrament, the sacrifice of saluation? Hath not Saint Austen to Bonifacius, tolde you the reason why such names are giuen to the sacraments? Yea, doth not the same Dionisius in the same Chapter that you cite, call the same sacrament by these names:
what should it help your purpose that he calls the sacrament, the sacrifice of salvation? Hath not Saint Austen to Boniface, told you the reason why such names Are given to the Sacraments? Yea, does not the same Dionysius in the same Chapter that you Cite, call the same sacrament by these names:
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holy bread, and the Cup of blessing, holye signes, comfortable signes, signes whereby Christ is signified and receyued, most holy signes, heauenly sacraments, holy mysteries.
holy bred, and the Cup of blessing, holy Signs, comfortable Signs, Signs whereby christ is signified and received, most holy Signs, heavenly Sacraments, holy Mysteres.
& c? And doth he not call the whole action of the ministration of the same, by the names of Communion or societie, Synaxis or gathering togither, and the holy supper:
& c? And does he not call the Whole actium of the ministration of the same, by the names of Communion or society, Synaxis or gathering together, and the holy supper:
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Nos si tantas Domini nostri opes, tantam sermonis suppellectilem & abundantiam doctrinarum, non libenter amplectimur, si non comedimus panem vitae, si non carnibus Christi vescimur,
Nos si Tantas Domini Our opes, Tantam Sermon suppellectilem & abundantiam Doctrinarum, non Libenter amplectimur, si non comedimus Bread vitae, si non carnibus Christ vescimur,
Indubitanter liquido demonstratum est: in diuinis sacramentis, quid nefarie feceritis. &c. Vndoubtedly, it is playnely set forth to be séene, what you haue wickedly wrought in the sacramentes of God.
Indubitably liquido demonstratum est: in Diuinis sacramentis, quid nefarie feceritis. etc. Undoubtedly, it is plainly Set forth to be seen, what you have wickedly wrought in the Sacraments of God.
For what is so great sacriledge, as to breake, scrape, and set aside the aultars of God (vpō which you your selues also, did sometime offer) on which the vowes of the people,
For what is so great sacrilege, as to break, scrape, and Set aside the Altars of God (upon which you your selves also, did sometime offer) on which the vows of the people,
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And to cause their crueltie and folly to appéere the greater, in breaking, scraping, and remouing the communion tables (which he calleth aultars) he giueth names of great excellencie and dignitie, to those things that were ministred vpon those tables:
And to cause their cruelty and folly to appear the greater, in breaking, scraping, and removing the communion tables (which he calls Altars) he gives names of great excellency and dignity, to those things that were ministered upon those tables:
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calling the same, the body and bloud, and members of Christ, the earnest or pledge of euerlasting saluation, the safegarde of fayth, and the hope of resurrection.
calling the same, the body and blood, and members of christ, the earnest or pledge of everlasting salvation, the safeguard of faith, and the hope of resurrection.
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Cur votae & desideria hominum, cum ipsis altaribus confregistis? Illic ad aures Dei ascendere populi solebat oratio. &c. Why haue you, with those aultars dashed in péeces, ye prayers & peticions of men? The prayer of the people, was wonte there to ascend to ye eares of God.
Cur votae & Desire hominum, cum Ipse altaribus confregistis? Illic ad aures Dei ascendere People solebat oratio. etc. Why have you, with those Altars dashed in Pieces, you Prayers & petitions of men? The prayer of the people, was wont there to ascend to you ears of God.
in maner to pul away ye ladder, yt the praier should not haue away vp as it was wont to haue? And that it is ye communion table which he calleth an aultar:
in manner to pull away the ladder, that the prayer should not have away up as it was wont to have? And that it is the communion table which he calls an altar:
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Quis fidelium nescit, in peragendis mysterijs, ipsa ligna linteamine cooperiri. &c. What faithfull man is ignorant, that in the ministration of the sacraments:
Quis Fidelium nescit, in peragendis mysterijs, ipsa Ligna linteamine cooperiri. etc. What faithful man is ignorant, that in the ministration of the Sacraments:
I must néedes let the readers sée the wordes of Hilarie: as they stande written in his eyght booke De irinitate. And then let him iudge howe worthye credite you are, that shame not, to snatch such péeces to proue your purpose. He sayth thus:
I must needs let the Readers see the words of Hillary: as they stand written in his eyght book De irinitate. And then let him judge how worthy credit you Are, that shame not, to snatch such Pieces to prove your purpose. He say thus:
then shall Hilarie be found one of those, that affirme the two natures in Christ to be confounded, contrarie to that which all true christians doe with Athanasius confesse.
then shall Hillary be found one of those, that affirm the two nature's in christ to be confounded, contrary to that which all true Christians doe with Athanasius confess.
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&c. In mine aunswere to the ninth deuision of this Sermon, I haue noted of what authoritie Erasmus doth thinke those works to be, that are conteyned in the thirde Tome, where these wordes that you cite, should be.
etc. In mine answer to the ninth division of this Sermon, I have noted of what Authority Erasmus does think those works to be, that Are contained in the Third Tome, where these words that you Cite, should be.
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Besides this, I meruaile that you are not ashamed when you haue reported a lie, to dubbe it with another of your owne, saying that Ambrose doth cal the sacrament by the name of the grace of God.
Beside this, I marvel that you Are not ashamed when you have reported a lie, to dub it with Another of your own, saying that Ambrose does call the sacrament by the name of the grace of God.
But what one worde hath Chrysostome in that place to proue this? His words being taken wholy together, are these. Quemadmodum frigida accessio periculosa est:
But what one word hath Chrysostom in that place to prove this? His words being taken wholly together, Are these. Quemadmodum Frigida accessio Perilous est:
For the table is the strength of our soule, the sinewes of our minde, the bonde of our confidence or sure trust, our foundation, hope, health, light, and our lyfe.
For the table is the strength of our soul, the sinews of our mind, the bond of our confidence or sure trust, our Foundation, hope, health, Light, and our life.
must in spirite go vp to the gate of the heauen of heauens, euen into the thirde heauen into which saint Paule was rapt, in which he learned things that he could not vtter with his tongue.
must in Spirit go up to the gate of the heaven of heavens, even into the Third heaven into which saint Paul was rapt, in which he learned things that he could not utter with his tongue.
The Lordes supper, being rightly vsed of vs, doth lyuely set forth vnto vs (yea vnto oure senses,) the Lorde Iesus himselfe, which is the strength of oure soule, the sinewes of our mind. &c. This can we not liuely sée,
The lords supper, being rightly used of us, does lively Set forth unto us (yea unto our Senses,) the Lord Iesus himself, which is the strength of our soul, the sinews of our mind. etc. This can we not lively see,
And where Chrysostome doth in an other Homily call the sacrament by these names, Rex Caeli, Deus, Christus (as you say) The king of heauen, God, & Christ:
And where Chrysostom does in an other Homily call the sacrament by these names, Rex heaven, Deus, Christus (as you say) The King of heaven, God, & christ:
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But I maruayle much that you could not sée, what Chrysostome wryteth against the staryng and gaseing presence of your good people at your Popishe Masse, wherein your priest doth eate and drinke vp all himselfe,
But I marvel much that you could not see, what Chrysostom writes against the staring and gaseing presence of your good people At your Popish Mass, wherein your priest does eat and drink up all himself,
But what should I trouble the reader any longer in so plaine a matter? The fathers haue not disceyued you by calling the sacrament of Christ by so glorious and high names:
But what should I trouble the reader any longer in so plain a matter? The Father's have not disceyued you by calling the sacrament of christ by so glorious and high names:
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As for that which remayneth concerning the thirde point that causeth you to contynue in your Popishe fayth, that is the consent of the Catholike Church (as you say) which to your great griefe you could not now for shortnesse of time, go thorow with:
As for that which remaineth Concerning the Third point that Causes you to continue in your Popish faith, that is the consent of the Catholic Church (as you say) which to your great grief you could not now for shortness of time, go thorough with:
shall be answered in the aunswere to your other Sermon, if God wyll, I hope in such sort, that as many as be not wilfull blinde, shall sée the subtiltie of your sophistrie,
shall be answered in the answer to your other Sermon, if God will, I hope in such sort, that as many as be not wilful blind, shall see the subtlety of your sophistry,
and for euer after defie it, and your Popishe Masse also, which you boast to be so profitable to be frequented in the Church of Antichrist, to maintaine your multituds of ydle belyes, in cloysters and else where.
and for ever After defy it, and your Popish Mass also, which you boast to be so profitable to be frequented in the Church of Antichrist, to maintain your Multitudes of idle belies, in Cloisters and Else where.
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And I doubt not, but whatsoeuer you or any other, hath or shall shoote against the right vse of the Lordes supper, which is nowe in reformed Churches frequented:
And I doubt not, but whatsoever you or any other, hath or shall shoot against the right use of the lords supper, which is now in reformed Churches frequented:
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shall to the glorie of almightie God rebounde into your owne bosomes, to the staye of all such as God in prouidence, hath appointed to be saued by the preaching of his worde.
shall to the glory of almighty God rebound into your own bosoms, to the stay of all such as God in providence, hath appointed to be saved by the preaching of his word.
AMONGES OTHER THINGES the last time I was admitted to speake in this place, I brought forth this sentence of saint Bernard written in a Sermon De epithania Pauperes sumus, parum dare possumus. &c. The English is this. We be poore, little may we giue,
AMONG OTHER THINGES the last time I was admitted to speak in this place, I brought forth this sentence of saint Bernard written in a Sermon De epithania Paupers sumus, Parum Dare possumus. etc. The English is this. We be poor, little may we give,
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for this cause and consideration saint Bernard doth himselfe and moueth vs to ioyne the oblation of Christes body with oures, wherewithall we are sure God is well pleased, saying:
for this cause and consideration saint Bernard does himself and moves us to join the oblation of Christ's body with ours, wherewithal we Are sure God is well pleased, saying:
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And entring the last time to speake of it, I laid this foundation, that is to say, the veritie of the blessed Sacrament, the bodye and bloud of our sauiour Christ to be verily and really present in it by the omnipotent power of almightie God,
And entering the last time to speak of it, I laid this Foundation, that is to say, the verity of the blessed Sacrament, the body and blood of our Saviour christ to be verily and really present in it by the omnipotent power of almighty God,
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& the operation of his holy spirit assisting the due administration of the Priest, and so to bee there not onely as our meat, which God giueth vnto vs, to nourish vs in spirituall lyfe,
& the operation of his holy Spirit assisting the due administration of the Priest, and so to be there not only as our meat, which God gives unto us, to nourish us in spiritual life,
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but also as our sacrifice which we giue and offer vnto God to please him and purge vs from such thinges as may destroy or hinder that spirituall lyfe, seing that Christ himselfe is the substaunce of the sacrifice of the new Testament,
but also as our sacrifice which we give and offer unto God to please him and purge us from such things as may destroy or hinder that spiritual life, sing that christ himself is the substance of the sacrifice of the new Testament,
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This foundation of the reall presence I presupposed to haue bene beleued of vs all, and yet I did not so rawly leaue it, but declared vnto you such reasons,
This Foundation of the real presence I presupposed to have be believed of us all, and yet I did not so rawly leave it, but declared unto you such Reasons,
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as moued me to continue still in that fayth I was borne in, which were the euident & playne scriptures of God, opened with the circumstances of the places in suche wise,
as moved me to continue still in that faith I was born in, which were the evident & plain Scriptures of God, opened with the Circumstances of the places in such wise,
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as the vaine cauillations of the sacramentaries can not delude them, and also the effectes of this sacrament, which be so great and so wonderfull, that they can be ascribed to no other cause,
as the vain cavillations of the Sacramentaries can not delude them, and also the effects of this sacrament, which be so great and so wonderful, that they can be ascribed to no other cause,
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I alledged also the sayings of the holy fathers, not in such number as I would haue done but choosed out a fewe, which not onely declared the Authors fayth,
I alleged also the sayings of the holy Father's, not in such number as I would have done but choosed out a few, which not only declared the Authors faith,
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except wee will wilfully loose our owne right and claime, seing that we that liue nowe vniuersally throughout all Christendome haue receaued this fayth of our fathers,
except we will wilfully lose our own right and claim, sing that we that live now universally throughout all Christendom have received this faith of our Father's,
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and they of theirs, and so foorth euen to the Apostles and our sauiour Christ himselfe, by whose mouth this doctrine (as saint Cyprian sayth) was first taught to the world, that Christen men in the new lawe be commaunded to drinke bloud, which the Iewes in the olde law were forbid to doe.
and they of theirs, and so forth even to the Apostles and our Saviour christ himself, by whose Mouth this Doctrine (as saint Cyprian say) was First taught to the world, that christian men in the new law be commanded to drink blood, which the Iewes in the old law were forbid to do.
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euen to this our time, and beleued as Gods worde, which can not be chaunged, and not as mans worde, subiect to alteration, as probabilitie can perswade.
even to this our time, and believed as God's word, which can not be changed, and not as men word, Subject to alteration, as probability can persuade.
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The first of those certayne things that you moue your Auditorie to consider, whereby the consent of the Catholike Church may appeare: is prescription of tyme.
The First of those certain things that you move your Auditory to Consider, whereby the consent of the Catholic Church may appear: is prescription of time.
To this I haue partly aunswered, in the aunswere to your former Sermon. And the Byshop of Sarisburie hath fully aunswered, in his aunswere to Doctor Harding.
To this I have partly answered, in the answer to your former Sermon. And the Bishop of Salisbury hath Fully answered, in his answer to Doctor Harding.
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Secondly, this consent in this matter may appeare by that the holy fathers and pastors of Christes Church haue written of it, whome god hath placed and planted in hys Church for the buylding and vpholding of it in truth, that his flock be not seduced and caried about with euery blast of newe doctrine by the craftines of men, to the destruction of their soules.
Secondly, this consent in this matter may appear by that the holy Father's and Pastors of Christ's Church have written of it, whom god hath placed and planted in his Church for the building and upholding of it in truth, that his flock be not seduced and carried about with every blast of new Doctrine by the craftiness of men, to the destruction of their Souls.
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& the rulers and learned priestes of Christendome, assembled in the name of our Lorde Iesus Christ representing the holy Church of God Militaunt, being led not with priuate affectiō but by Gods holy spirit to his glory, instaunt in prayer, feruent in deuotion, purely, diligently,
& the Rulers and learned Priests of Christendom, assembled in the name of our Lord Iesus christ representing the holy Church of God Militant, being led not with private affection but by God's holy Spirit to his glory, instant in prayer, fervent in devotion, purely, diligently,
shall playnely appéere to the indifferent reader, in the aunswere that shall be made to all such sentences as you shall cite out of any generall counsell, in order as the same shall be cited.
shall plainly appear to the indifferent reader, in the answer that shall be made to all such sentences as you shall Cite out of any general counsel, in order as the same shall be cited.
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Exaltata mente, fide consideremus situm esse in sancta illa mensa agnum dei qui tollit peccatum mundi, quià sacerdotibus sacrificatur sine cruoris effusione,
Exaltata mente, fide Consideremus situm esse in sancta illa mensa Agnum dei qui Tollit peccatum mundi, quià sacerdotibus sacrificatur sine cruoris effusion,
& nos verè preciosum illius corpus & sanguinem sumentis credere haec esse resurectionis nostrae symbola. &c. Let vs lift vp our mindes, vnderstanding and considering by fayth, that the Lambe of God which taketh away the sinnes of the world is situate and lyeth vpon that holy table, which is offered of the pristes wythout the shedding of bloud,
& nos verè preciosum Illius corpus & sanguinem sumentis Believe haec esse resurectionis Nostrae Symbols. etc. Let us lift up our minds, understanding and considering by faith, that the Lamb of God which Takes away the Sins of the world is situate and lies upon that holy table, which is offered of the Priests without the shedding of blood,
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Verè vnica & perfecta hostia fide aestimanda non specie nec exterioris censenda est visu hominis, sed interioris affectu. This hoost and sacrifice is verily one and perfite, to be esteemed by faith,
Verè One & perfecta Hostia fide aestimanda non specie nec exterioris censenda est visu hominis, sed interioris affectu. This host and sacrifice is verily one and perfect, to be esteemed by faith,
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but the Lambe that taketh away the sinne of the worlde, is placed lying vpon the holye table of the aultar, which externall situation proueth a real presence of Christ to be there before we receaue it,
but the Lamb that Takes away the sin of the world, is placed lying upon the holy table of the altar, which external situation Proves a real presence of christ to be there before we receive it,
Further it teacheth, that this Lambe of God is offred to almightie God by the Priestes, which is a distinte offering from that Christ made vpon the crosse,
Further it Teaches, that this Lamb of God is offered to almighty God by the Priests, which is a distinte offering from that christ made upon the cross,
Here is he offred of the priests, not by shedding of bloud, but as the counsaile saith NONLATINALPHABET not after a bloudy maner, which is not a newe kylling of Christ,
Here is he offered of the Priests, not by shedding of blood, but as the counsel Says not After a bloody manner, which is not a new killing of christ,
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After this it declareth the receauing of it saying, that we verily receaue hys precious body & bloud, which worde (verily) is as much as that we call (really) and declareth the vse of the sacrament in the receypt of it with the seruice of our mouth, as Christ commaunded saying: Take, eate which is a corporall eating, not a spirituall beleeuing.
After this it Declareth the receiving of it saying, that we verily receive his precious body & blood, which word (verily) is as much as that we call (really) and Declareth the use of the sacrament in the receipt of it with the service of our Mouth, as christ commanded saying: Take, eat which is a corporal eating, not a spiritual believing.
O Lorde what harde hearts haue these men to doubt themselues, or to denie or to bring in question that manifest open truth in so highe and necessary a matter, which in most playne wordes hath bene taught of our sauiour Christ his Apostles and Euangelistes,
Oh Lord what harden hearts have these men to doubt themselves, or to deny or to bring in question that manifest open truth in so high and necessary a matter, which in most plain words hath be taught of our Saviour christ his Apostles and Evangelists,
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and declared so to be vnderstand by the holy ghost out of the mouthes of all these holye fathers, whome the holy ghost did assemble and inspire with the spirit of truth, to the confusion of the great heretike Arius, that troubled the worlde then,
and declared so to be understand by the holy ghost out of the mouths of all these holy Father's, whom the holy ghost did assemble and inspire with the Spirit of truth, to the confusion of the great heretic Arius, that troubled the world then,
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and also did inspire their hartes to declare so plainely the misterie of thys blessed sacrament, which then was without all contention, beleued of al christen men, onely to preuent these heretikes that arise and spring vp nowe in these latter dayes, that the worlde may see,
and also did inspire their hearts to declare so plainly the mystery of this blessed sacrament, which then was without all contention, believed of all christian men, only to prevent these Heretics that arise and spring up now in these latter days, that the world may see,
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Nowe are you come to the first generall counsell, holden at Nice, in the Citie of Bithinia, vnder Constantinus Magnus. In the .24. deuision of your former Sermon:
Now Are you come to the First general counsel, held At Nicaenae, in the city of Bithinia, under Constantinus Magnus. In the.24. division of your former Sermon:
I haue sayde some thing to the later wordes of this sentence that you cite out of the great general counsell of Nice. And in the .33. deuision of the same sermon:
I have said Some thing to the later words of this sentence that you Cite out of the great general counsel of Nicaenae. And in the.33. division of the same sermon:
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But here I must tell you that in the olde allowed counsell of Nice: there is no part of that which you rite here found written. Wherfore, ye authority therof:
But Here I must tell you that in the old allowed counsel of Nicaenae: there is no part of that which you rite Here found written. Wherefore, you Authority thereof:
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must we therfore beleue, that Christ is in ye sacrament in such sort as you teach, really and substantially. &c. Saint Austen, in his Sermon Ad Infantes, which is cyted by Beda, sayth thus.
must we Therefore believe, that christ is in the sacrament in such sort as you teach, really and substantially. etc. Saint Austen, in his Sermon Ad Infants, which is cited by Beda, say thus.
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shall we therefore saye, that saint Austen ment, that those persons that he spake vnto, were really, substantially and bodily, in the cup and on the table? I thinke you will not graunt it.
shall we Therefore say, that saint Austen meant, that those Persons that he spoke unto, were really, substantially and bodily, in the cup and on the table? I think you will not grant it.
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Then they tell vs, that the Lambe of God is set vpon the holy table (euen as saint Austen telleth his Auditorie, that they are set vpon the table) to teach vs, that the sacrament of the body and bloud of Christ, is not a bare and naked signe,
Then they tell us, that the Lamb of God is Set upon the holy table (even as saint Austen Telleth his Auditory, that they Are Set upon the table) to teach us, that the sacrament of the body and blood of christ, is not a bore and naked Signen,
but effectuall to the worthye receyuer, that is to such as beyng members of Christ, are placed on the table and in the cup with Christ, in such sort as the Lambe of God is placed there, that is spiritually and in a mysterie.
but effectual to the worthy receiver, that is to such as being members of christ, Are placed on the table and in the cup with christ, in such sort as the Lamb of God is placed there, that is spiritually and in a mystery.
And after the same sort, the same Lambe is sacrificed by the priestes: when by their ministerie, the members of Christ be made partakers of that holy mysterie,
And After the same sort, the same Lamb is sacrificed by the Priests: when by their Ministry, the members of christ be made partakers of that holy mystery,
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But I must put you in mind, that you haue fowly forgotten your selfe, when you say that the offering that the priest maketh in his Masse, is a distinct offering from that which Christ made vpon the crosse:
But I must put you in mind, that you have foully forgotten your self, when you say that the offering that the priest makes in his Mass, is a distinct offering from that which christ made upon the cross:
Not the Popishe Masse, but the blessed supper of the Lorde, the holy communion of his body and bloud, is a lyuely representation, of his death and passion.
Not the Popish Mass, but the blessed supper of the Lord, the holy communion of his body and blood, is a lively representation, of his death and passion.
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And as your Emesenus sayth in the wordes that you cite (for you haue taught him to speake congrue latine nowe) vere vna & perfecta hostia &c. That sacrifice which is but one, and is perfite in déede:
And as your Emesenus say in the words that you Cite (for you have taught him to speak congrue latin nowe) vere Una & perfecta Hostia etc. That sacrifice which is but one, and is perfect in deed:
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but also in alledging ye words of fathers and counselles, applie them for your purpose, contrarye to their meaning? seing Christ hymselfe, hys Apostles and Euangelistes, the auncient fathers and counsels:
but also in alleging you words of Father's and Counsels, apply them for your purpose, contrary to their meaning? sing christ himself, his Apostles and Evangelists, the ancient Father's and Counsels:
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It is manifest therefore, that you stryuing against the knowne truth, your owne consciences & the determination of the whole Church are enimies to God, breakers of his peace.
It is manifest Therefore, that you striving against the known truth, your own Consciences & the determination of the Whole Church Are enemies to God, breakers of his peace.
Likewise the next generall counsell holden at Ephesus, in the tyme of Theodosius the Emperour, eleuenth hundred and twenty yeres ago, doth determine this truth lykewise in these wordes. Necessario igitur & hoc adijcimus.
Likewise the next general counsel held At Ephesus, in the time of Theodosius the Emperor, Eleventh hundred and twenty Years ago, does determine this truth likewise in these words. Necessarily igitur & hoc adijcimus.
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& sanctificamur participes sancti corporis & preciosi sanguinis Christi omnium nostrum redemptoris effecti, non vt communem carnem percipientes (quod absit) nec vt viri sanctificati & verbo coniuncti secundum dignitatis vnitatem, aut sicut diuinam possidentis habitationem,
& sanctificamur participes sancti corporis & preciosi Blood Christ omnium nostrum Redemptoris Effect, non vt communem Carnem percipientes (quod absit) nec vt viri sanctificati & verbo coniuncti secundum dignitatis vnitatem, Or sicut diuinam possidentis habitationem,
We shewing and declaring the corporall death of Gods onely begotten sonne Iesus Christ, and likewise confessing his resurrection and ascention vnto heauen doe celebrate the vnbloudy oblation and sacrifice in our Churches,
We showing and declaring the corporal death of God's only begotten son Iesus christ, and likewise confessing his resurrection and Ascension unto heaven do celebrate the unbloody oblation and sacrifice in our Churches,
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for so we come to the misticall benedictions, and are sanctified being made partakers of the holy body and precious bloud of Christ, all our redeemer not receauing it as common fleshe (God forbid) nor as the fleshe of an holy man,
for so we come to the mystical benedictions, and Are sanctified being made partakers of the holy body and precious blood of christ, all our redeemer not receiving it as Common Flesh (God forbid) nor as the Flesh of an holy man,
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By this determination of this generall counsell, wee learne that in the mysticall benediction (by which worde is meant this blessed Sacrament) wee receaue Christes owne proper fleshe,
By this determination of this general counsel, we Learn that in the mystical benediction (by which word is meant this blessed Sacrament) we receive Christ's own proper Flesh,
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and of it we receaue sanctification and lyfe, before the receypt whereof we celebrate the vnbloudy sacrifice of the same in our Churches, declaring our Lordes death, resurrection,
and of it we receive sanctification and life, before the receipt whereof we celebrate the unbloody sacrifice of the same in our Churches, declaring our lords death, resurrection,
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and ascention, and by this place wee plainely perceiue that the doings and wordes which be vsed daylie in our Masse, were also vsed in the tyme of thys counsell much aboue a thousande yeares ago.
and Ascension, and by this place we plainly perceive that the doings and words which be used daily in our Mass, were also used in the time of this counsel much above a thousande Years ago.
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and ascention of our sauiour into heauen, the celebration of the remembraunce of his death, which they call Incruentam sacrificij seruitutem, the vnbloudy seruice of the sacrifice.
and Ascension of our Saviour into heaven, the celebration of the remembrance of his death, which they call Incruentam sacrificij seruitutem, the unbloody service of the sacrifice.
they say that they come to the misticall benediction, and be made holye, when they be made partakers of the holy body and precious bloud of Christ, the redéemer of all.
they say that they come to the mystical benediction, and be made holy, when they be made partakers of the holy body and precious blood of christ, the redeemer of all.
For (say they) he that is lyfe, as beyng God, bycause he is vnited to his owne fleshe, hath declared the same to be of force to giue lyfe. &c. These wordes indifferently weighed, doe proue, that the manhood in Christ is ioyned to hys diuine nature, in vnitie of person:
For (say they) he that is life, as being God, Because he is united to his own Flesh, hath declared the same to be of force to give life. etc. These words indifferently weighed, do prove, that the manhood in christ is joined to his divine nature, in unity of person:
without doubt, he doth neyther eate his fleshe nor drinke his bloud, although he doe to his owne condemnation, eate and drinke the sacrament of so worthy a thing. And agayne he sayth.
without doubt, he does neither eat his Flesh nor drink his blood, although he do to his own condemnation, eat and drink the sacrament of so worthy a thing. And again he say.
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The sacrament of this thing, that is, of the vnitie of the body and bloud of Christ, is in some places prepared euery day, in some place in certaine distance of dayes, in the Lordes daye:
The sacrament of this thing, that is, of the unity of the body and blood of christ, is in Some places prepared every day, in Some place in certain distance of days, in the lords day:
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that comming to the mysticall benediction, and being made partakers of the holy body and blessed bloud of Christ, they are sanctified and made holy, by that quickening fleshe of Christ, which being ioyned to his Godhead in vnitie of person, is of power to giue euerlasting life, to as manye as shall be partakers thereof, by dwelling in Christ, as saint Austen hath taught.
that coming to the mystical benediction, and being made partakers of the holy body and blessed blood of christ, they Are sanctified and made holy, by that quickening Flesh of christ, which being joined to his Godhead in unity of person, is of power to give everlasting life, to as many as shall be partakers thereof, by Dwelling in christ, as saint Austen hath taught.
I conclude therefore, that you haue alledged the wordes of the Ephesian Councell, contrarie to the true meaning of the Fathers that were gathered togither in that Counsell.
I conclude Therefore, that you have alleged the words of the Ephesian Council, contrary to the true meaning of the Father's that were gathered together in that Counsel.
This doctrine also was determined in the generall counsell holden at Constantinople in the time of Iustinian the Emperour the yeare of oure Lorde.552. where be written these wordes.
This Doctrine also was determined in the general counsel held At Constantinople in the time of Iustinian the Emperor the year of our Lord.552. where be written these words.
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Omni sensibili creaturae supereminet is qui salutari passione coelestem nactus dignitatem, edens & bibens Christum ad vitam aeternam perpetuo coniungitur,
Omni sensibili creaturae supereminet is qui Salutari passion Celestial nactus dignitatem, edens & bibens Christ ad vitam aeternam perpetuo coniungitur,
He farre excelleth euerye sensible creature, that by the passion of our sauiour obteyning heauenly dignitie, eating and drinking Christ, is continually ioyned to eternall lyfe,
He Far excels every sensible creature, that by the passion of our Saviour obtaining heavenly dignity, eating and drinking christ, is continually joined to Eternal life,
This place is notable declaring the dignitie of him that eateth Christ, and the effect of that eating to be euerlasting lyfe and sanctification, both of bodie and soule.
This place is notable declaring the dignity of him that Eateth christ, and the Effect of that eating to be everlasting life and sanctification, both of body and soul.
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This matter must nedes be bolstred oute with the bigge title of the counsell of Constantinople, holden in the time of Iustinian the Emperour. &c. And yet in that whole counsel (as the same hath bene of any antiquitie set forth in writing) there is not any one worde that may be wrested to such meaning as you alledge this place for.
This matter must needs be bolstered out with the big title of the counsel of Constantinople, held in the time of Iustinian the Emperor. etc. And yet in that Whole counsel (as the same hath be of any antiquity Set forth in writing) there is not any one word that may be wrested to such meaning as you allege this place for.
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But in ye mergine you note that you find it in the counsell holdē in Trullo, Capi. 102. I suppose that is as much as if you had sayde, that Ecchius, Pighius, Hosius, or some of the auncient Catholiks that liued about the yeare of our Lorde .1550: haue reported that this doctrine was agréed vpon in the fift general Counsel for the sentence that you cite is not to be found, either there or in the counsell holden in Trullo. But graunt yt the fathers of the counsel had concluded in such words as you cite:
But in the mergine you note that you find it in the counsel held in Trullo, Capi 102. I suppose that is as much as if you had said, that Eccius, Pighius, Hosius, or Some of the ancient Catholics that lived about the year of our Lord.1550: have reported that this Doctrine was agreed upon in the fift general Counsel for the sentence that you Cite is not to be found, either there or in the counsel held in Trullo. But grant that the Father's of the counsel had concluded in such words as you Cite:
And to proue this, you say that the fathers of the Counsell haue determined, that who so hath by the suffering of Christ, obtayned the heauenly dignitie,
And to prove this, you say that the Father's of the Counsel have determined, that who so hath by the suffering of christ, obtained the heavenly dignity,
Doe these wordes prooue your purpose? Or doe they not rather proue that no wicked man doeth eate and drinke Christ? for none can truely be sayde to excell all sensible creatures,
Do these words prove your purpose? Or do they not rather prove that no wicked man doth eat and drink christ? for none can truly be said to excel all sensible creatures,
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Lykewise the generall counsell called Lateranense, holden at Rome the yeare of our Lord. 1215. determined this matter in the same termes, that we expresse it now.
Likewise the general counsel called Lateranense, held At Room the year of our Lord. 1215. determined this matter in the same terms, that we express it now.
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Vna est fidelium vniuersalis Ecclesia, extra quam nullus omnino saluatur, in qua idem ipse sacerdos & sacrificium Iesus Christus, cuius corpus & sanguis in Sacramento altaris sub speciebus panis & vini veraciter continentur, transubstantiatis pane in corpus & vino in sanguinem potestate diuina.
Una est Fidelium Universalis Ecclesia, extra quam nullus Omnino saluatur, in qua idem ipse sacerdos & Sacrificium Iesus Christus, cuius corpus & sanguis in Sacramento altaris sub speciebus Paris & Wine Veraciter continentur, transubstantiatis pane in corpus & vino in sanguinem potestate Divine.
There is one vniuersall church of all faithfull people, without the which no man is saued at anye time, in the which Iesus Christ him selfe is both the priest and the sacrifice, whose bodye and bloude be truely conteyned in the sacrament of the aultar vnder the fourme of bread and wine the breade being transubstanciate into his body,
There is one universal Church of all faithful people, without the which no man is saved At any time, in the which Iesus christ him self is both the priest and the sacrifice, whose body and blood be truly contained in the sacrament of the altar under the Form of bred and wine the bread being transubstanciate into his body,
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and beleued throughout the whole catholike churche euer since that time, howsoeuer some Heretiks forsaking their faith, proceding from Gods omnipotent worde and the vnitie of his Church,
and believed throughout the Whole catholic Church ever since that time, howsoever Some Heretics forsaking their faith, proceeding from God's omnipotent word and the unity of his Church,
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But I put no doubtes but by gods grace, if the time would suffer me: to make this matter of transubstantiation as plaine as the other of the reall presence.
But I put no doubts but by God's grace, if the time would suffer me: to make this matter of transubstantiation as plain as the other of the real presence.
It semeth to me a straunge thing, that you which bragge of vniforme consent of the Church fiftene hundred yeres before this daye, doe now produce witnesse that is not yet .400. yeres olde, and woulde haue the world to think, that bicause Pope Innocent the third hath decreed the transubstantiation of bread and wine,
It Seemeth to me a strange thing, that you which brag of uniform consent of the Church fiftene hundred Years before this day, do now produce witness that is not yet.400. Years old, and would have the world to think, that Because Pope Innocent the third hath decreed the transubstantiation of bred and wine,
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But in the aunsweres that I haue made to the matter of greater antiquitie produced by you, in your first sermon and in the former part of this your second sermon:
But in the answers that I have made to the matter of greater antiquity produced by you, in your First sermon and in the former part of this your second sermon:
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but what is that to the purpose you haue in hande? for in the dayes of the thirde Innocent: the Church of Rome was as farre from the sinceritie of christen religion, as it is now.
but what is that to the purpose you have in hand? for in the days of the Third Innocent: the Church of Rome was as Far from the sincerity of christian Religion, as it is now.
The general counsel also of Constance, holdē of later daies, the yeare of our Lorde. 1451. doth agree and testifie the same, in that they condemned Iohn Wyclefe the heretike and all his errours against this blessed sacrament.
The general counsel also of Constance, held of later days, the year of our Lord. 1451. does agree and testify the same, in that they condemned John Wycliffe the heretic and all his errors against this blessed sacrament.
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when you fall from 1500. yeres, to lesse then 150. You were best to furnish out your number of wytnesses, with the generall counsels that haue bene holden since Constance, & the sayings of those auncient fathers that haue writtē within these hundred yeres.
when you fallen from 1500. Years, to less then 150. You were best to furnish out your number of Witnesses, with the general Counsels that have be held since Constance, & the sayings of those ancient Father's that have written within these hundred Years.
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And then you may safely say that you shall not néede to make rehearsall of the particuler and prouinciall counsels, which are all euen such as the tymes were wherein they were holden.
And then you may safely say that you shall not need to make rehearsal of the particular and provincial Counsels, which Are all even such as the times were wherein they were held.
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Furthermore, the consent of the Church appeareth by the condemnation of the heretikes of all ages, which holde any false opinion in anye point against the veritie and the institution of Christ, concerning this blessed sacrament.
Furthermore, the consent of the Church appears by the condemnation of the Heretics of all ages, which hold any false opinion in any point against the verity and the Institution of christ, Concerning this blessed sacrament.
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The first heretike that euer we read of in this matter, and father to al the sacramentaries that liue now, was one in the time of Ignatius, by and by after the Apostles, whose name we know not,
The First heretic that ever we read of in this matter, and father to all the Sacramentaries that live now, was one in the time of Ignatius, by and by After the Apostles, whose name we know not,
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but what he and his sect that folowed him did Theodaretus in his thirde Dialogue maketh mention, saying that Ignatius (who lyued within one hundred yere of Christ) writeth in an Epistle Ad Smyrnenses in these wordes.
but what he and his sect that followed him did Theodaretus in his Third Dialogue makes mention, saying that Ignatius (who lived within one hundred year of christ) Writeth in an Epistle Ad Smyrnenses in these words.
Eucharistias & oblationes non admittunt, eoque non confiteantur Eucharistiam esse carnem seruatoris nostri Iesu Christi, quae pro peccatis nostris passa est,
Eucharist & oblationes non admittunt, Eoque non confiteantur Eucharistiam esse Carnem Savior Our Iesu Christ, Quae Pro peccatis nostris passa est,
They doe not allowe and admit our sacrament and offerings, because they doe not confesse the sacrament (called Eucharistia) to bee the fleshe of our Sauiour Iesus Christ, which fleshe suffred for our sinnes,
They do not allow and admit our sacrament and offerings, Because they do not confess the sacrament (called Eucharistia) to be the Flesh of our Saviour Iesus christ, which Flesh suffered for our Sins,
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As the supremacie & vniuersall power of hir heade the Pope, the power to pardon sinnes in this lyfe and after, the power to forbid meates and mariage, the sacrifice for sinne, the transubstanciation of bread and wine. &c.
As the supremacy & universal power of his head the Pope, the power to pardon Sins in this life and After, the power to forbid Meats and marriage, the sacrifice for sin, the transubstantiation of bred and wine. etc.
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And here I must tell you, that your friend Maister Doctor Harding, doth not agrée with you about the first founder and father of the sacramentarie heresie.
And Here I must tell you, that your friend Master Doctor Harding, does not agree with you about the First founder and father of the sacramentary heresy.
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but your friend Harding sayth, that Beringarius, a thousand yere after, was the first that euer impugned the truth of the article of Christes reall naturall and corporall presence in the sacrament.
but your friend Harding say, that Beringarius, a thousand year After, was the First that ever impugned the truth of the article of Christ's real natural and corporal presence in the sacrament.
But as touching that you cite, Theodoretus, affirming that Ignatius did in his Epistle to the Christians in Smyrna, write of that namelesse man and his folowers:
But as touching that you Cite, Theodoretus, affirming that Ignatius did in his Epistle to the Christians in Smyrna, write of that nameless man and his followers:
I must let you vnderstand, that in that Epistle which is extant in the Gréeke, written by Ignatius to the Smyrnians, there is no such sentence as Theodoretus doth note.
I must let you understand, that in that Epistle which is extant in the Greek, written by Ignatius to the Smyrnians, there is no such sentence as Theodoretus does note.
And what shoulde it helpe your cause, if Ignatius had written euen so? Or if there were some other Epistle of Ignatius to them, wherein those wordes might be found:
And what should it help your cause, if Ignatius had written even so? Or if there were Some other Epistle of Ignatius to them, wherein those words might be found:
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because they confesse not that the Eucharist or thankes gyuing, is the fleshe of our sauiour Iesus Christ. &c. But we doe admit both the Eucharists and oblations,
Because they confess not that the Eucharist or thanks gyving, is the Flesh of our Saviour Iesus christ. etc. But we do admit both the Eucharists and Oblations,
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and doe confesse that the same is the fleshe of Christ. &c. Wherefore this place can proue nothing against vs. Againe, here is no mention of reall, naturall,
and do confess that the same is the Flesh of christ. etc. Wherefore this place can prove nothing against us Again, Here is no mention of real, natural,
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and rose againe for our iustification: but not after your reall, carnall, and grosse maner. Neyther doe the wordes of Ignatius giue vs occasion to thinke that Christes bodie is,
and rose again for our justification: but not After your real, carnal, and gross manner. Neither do the words of Ignatius give us occasion to think that Christ's body is,
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And where as the due matter, wherein this blessed Sacrament is consecrated, ought to be vnleauened bread of wheate and wine mixed with water, according to the scriptures and the example of Christ:
And where as the due matter, wherein this blessed Sacrament is consecrated, ought to be unleavened bred of wheat and wine mixed with water, according to the Scriptures and the Exampl of christ:
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there were one sort of heretikes called Artotoritae, (of whom speaketh Epiphanius contra Quintillianos) which were so called for that they vsed not in their sacrifices the necessary and due matter, but in their misteries did consecrate, and offer bread and Cheese.
there were one sort of Heretics called Authorities, (of whom speaks Epiphanius contra Quintillianos) which were so called for that they used not in their Sacrifices the necessary and due matter, but in their Mysteres did consecrate, and offer bred and Cheese.
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Other were called Aquarij, or Hydroparastae, for that they pretending sobrietie, did consecrate in water onely without wine, against whome writ saint Cyprian, Chrysostome,
Other were called Aquarij, or Hydroparastae, for that they pretending sobriety, did consecrate in water only without wine, against whom writ saint Cyprian, Chrysostom,
and other, who also were condemned by the generall counsell of Constantinople. In trullo. cap. 32. Other were called Armenij, who in their sacrifices consecrated and offered wine onely wythout water, againste whome writeth Theophilactus, all these held false opinion against the necessarie and due matter of the Sacrament.
and other, who also were condemned by the general counsel of Constantinople. In trullo. cap. 32. Other were called Armenij, who in their Sacrifices consecrated and offered wine only without water, against whom Writeth Theophilactus, all these held false opinion against the necessary and due matter of the Sacrament.
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should we therfore be heretikes? What say you then to them that ministred in the time before Alexander the first, had commaunded the ministration to be in vnleauened bread, were all those men heretikes? And was Alexander himselfe an heretike,
should we Therefore be Heretics? What say you then to them that ministered in the time before Alexander the First, had commanded the ministration to be in unleavened bred, were all those men Heretics? And was Alexander himself an heretic,
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His purpose when he commaunded the vse of vnleauened bread, was not to teache that vnleauened bread is the due matter wherein the sacrament ought to be consecrated (as you teache) but as Platina wryteth.
His purpose when he commanded the use of unleavened bred, was not to teach that unleavened bred is the due matter wherein the sacrament ought to be consecrated (as you teach) but as Platina writes.
It appeareth by the wordes of the same Platina in the same place: that he had before commaunded the ministration to be in leauened bread: for he sayth.
It appears by the words of the same Platina in the same place: that he had before commanded the ministration to be in leavened bred: for he say.
because by that meane. &c. His consideration in commaunding that the ministration shoulde be in leauened bread, might be the same that moued Pope Leo and his companie to doe the lyke (if Nicholaus de Orbellis haue not written a lye):
Because by that mean. etc. His consideration in commanding that the ministration should be in leavened bred, might be the same that moved Pope Leo and his company to do the like (if Nicholas de Orbellis have not written a lie):
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Yea, and the same hath sayde in the same question: that the stertch cake that you doe vse in your Masse, is no competent matter, for this consecration. His wordes be these.
Yea, and the same hath said in the same question: that the stertch cake that you do use in your Mass, is no competent matter, for this consecration. His words be these.
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Non sufficit autem ad hoc pasta: cum non sit cibus vsualis nec conueniens nutrimentum. Stertch or Paste, is not sufficient matter for this consecration:
Non sufficit autem ad hoc pasta: cum non sit cibus vsualis nec conueniens nutrimentum. Stertch or Past, is not sufficient matter for this consecration:
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would not haue thought well of you, if you shoulde haue tolde him that a generall counsell might condemne a Pope of heresie or depose him. But by your saying:
would not have Thought well of you, if you should have told him that a general counsel might condemn a Pope of heresy or depose him. But by your saying:
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De fermento verò, quod die Dominico per titulos mittimus: superfluè nos consulere voluisti, cum omnes Ecclesiae nostrae intra Ciuitatem sunt constitutae.
De Fermento verò, quod die Dominic per titulos mittimus: superfluè nos Consult voluisti, cum omnes Ecclesiae Nostrae intra Ciuitatem sunt constitutae.
therfore they doe receyue by the inferiour ministers, the leauened bread that we haue consecrated, that they should not iudge themselues to be separated from our communion, especially in that day.
Therefore they do receive by the inferior Ministers, the leavened bred that we have consecrated, that they should not judge themselves to be separated from our communion, especially in that day.
but you are not able to proue this heresie, nor them heretikes in this point. The thirde sorte of heretikes that you speake of, were called Aquarij, water drinkers.
but you Are not able to prove this heresy, nor them Heretics in this point. The Third sort of Heretics that you speak of, were called Aquarij, water drinkers.
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Confundantur Armenij: qui non admiscent in mysterijs aquam vino. Non enim credunt (vt videtur) quod aqua ex latere egressa sit, quod admirabilius, sed sanguis tantum.
Confundantur Armenij: qui non admiscent in mysterijs aquam vino. Non enim credunt (vt videtur) quod aqua ex later Egress fit, quod admirabilius, sed sanguis Tantum.
It séemeth that Theophilact wysheth confusion to the Armenians, because that they in refusing to mixe water with wine, did séeme to denie the truth of the hystorie:
It Seemeth that Theophilact wisheth confusion to the Armenians, Because that they in refusing to mix water with wine, did seem to deny the truth of the history:
There were other heretiks, that denyed the effect of the Sacrament, as Messaliani, who (as it is written by Theodoretus) sayde that the heauenly foode whereof oure Lorde spake, he that eateth my fleshe and drinketh my bloud, shal liue euermore, did neyther profite nor hurt any man.
There were other Heretics, that denied the Effect of the Sacrament, as Messalians, who (as it is written by Theodoretus) said that the heavenly food whereof our Lord spoke, he that Eateth my Flesh and Drinketh my blood, shall live evermore, did neither profit nor hurt any man.
Nestorius also the pernicious heretike and Archebyshop of Constantinople destroyed the vertue of the sacrament, (as Theophilactus wryteth) for that hee graunting Christes verie fleshe to bee really and truely present in the sacrament, denied that fleshe being receyued into oure bodies, to be the proper fleshe of Gods sonne,
Nestorius also the pernicious heretic and Archbishop of Constantinople destroyed the virtue of the sacrament, (as Theophilactus writes) for that he granting Christ's very Flesh to be really and truly present in the sacrament, denied that Flesh being received into our bodies, to be the proper Flesh of God's son,
But with saint Austen we beléeue and teache, that who so is partaker of that meate that Christ spake of when he sayde, he that eateth my fleshe & drinketh my bloud, lyueth for euer:
But with saint Austen we believe and teach, that who so is partaker of that meat that christ spoke of when he said, he that Eateth my Flesh & Drinketh my blood, liveth for ever:
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doe eate and drinke their owne condemnation. Theodoretus therefore, in accompting those men for heretikes: hath done but as we would haue done, if we had bene in his dayes,
do eat and drink their own condemnation. Theodoretus Therefore, in accounting those men for Heretics: hath done but as we would have done, if we had be in his days,
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Thou mayest vse this place also, against the Nestorians. For they estéeming Christ to be but a man of smal reputation, supposed his bloud to be common, that is to say prophane, not hauing in it any thing at all, whereby it differeth from the rest.
Thou Mayest use this place also, against the Nestorians. For they esteeming christ to be but a man of small reputation, supposed his blood to be Common, that is to say profane, not having in it any thing At all, whereby it differeth from the rest.
How iustly you doe of these wordes gather, that Nestorius did graunt, that the verie fleshe of Christ is really and truely in the sacrament. &c. I referre to the iudgement of all indifferent readers.
How justly you doe of these words gather, that Nestorius did grant, that the very Flesh of christ is really and truly in the sacrament. etc. I refer to the judgement of all indifferent Readers.
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Also certaine heretikes called Anthropomorphitae, denied the reseruation of the sacrament saying, that Christes body remayned there no longer, then it was in receyuing. Of whome Cyrillus wryteth thus.
Also certain Heretics called Anthropomorphites, denied the reservation of the sacrament saying, that Christ's body remained there no longer, then it was in receiving. Of whom Cyril writes thus.
As for your Anthropomorphits: I thinke it straunge, that in an open Auditory, you durst affirme that Cyrill wrote against them or of them, seing that by the computation of time, it is manifest that Cyrillus whose workes are extant, was dead .500. yeres before that heresie was regarded of many.
As for your Anthropomorphites: I think it strange, that in an open Auditory, you durst affirm that Cyril wrote against them or of them, sing that by the computation of time, it is manifest that Cyril whose works Are extant, was dead.500. Years before that heresy was regarded of many.
You note in the mergine of your booke, that Cyrill wrote of those heretikes to Calosirium. If a man shoulde desire you to shewe that Epistle or booke of his, eyther in print or wryting:
You note in the mergine of your book, that Cyril wrote of those Heretics to Calosirium. If a man should desire you to show that Epistle or book of his, either in print or writing:
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Thomas Aquinas liued within these .400. yeres, & vnderstoode no worde of the Gréeke (as Erasmus hath noted vpon the Epistle to the Romaines) and he cyting matter out of a Gréeke Author, which is not yet to be founde in Latine:
Thomas Aquinas lived within these.400. Years, & understood no word of the Greek (as Erasmus hath noted upon the Epistle to the Romans) and he citing matter out of a Greek Author, which is not yet to be found in Latin:
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must be of sufficient Authoritie, to cause all men to thinke, that as manye as deny the body of Christ to be really and substantially in the sacrament reserued in a Boxe, are heretikes, condemned by the fathers of olde time,
must be of sufficient authority, to cause all men to think, that as many as deny the body of christ to be really and substantially in the sacrament reserved in a Box, Are Heretics, condemned by the Father's of old time,
But this maketh me much to muse, that you shame not to saye, that the Catholike Church (meaning thereby the popishe Church) doth nowe condemne the errour of the Anthropomorphits: seing that in euery Church and Chappel,
But this makes me much to muse, that you shame not to say, that the Catholic Church (meaning thereby the popish Church) does now condemn the error of the Anthropomorphites: sing that in every Church and Chappel,
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and in many other places, is not onely suffered, but maintayned, the Image of God the father and the holye ghost, both set forth in the forme and fashion of a mortall man,
and in many other places, is not only suffered, but maintained, the Image of God the father and the holy ghost, both Set forth in the Form and fashion of a Mortal man,
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Manye moe heresies there bee condemned, concerning the sacrament, beside the heresie of Berrengarius, that twise did recant it in two prouinciall counsels.
Many more heresies there be condemned, Concerning the sacrament, beside the heresy of Berengarius, that twice did recant it in two provincial Counsels.
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And at his death toke great penance for his damnable opinion, as the stories tell: and also beside the condemnation of Iohn Wyckliefe, in the generall counsell at Constaunce.
And At his death took great penance for his damnable opinion, as the stories tell: and also beside the condemnation of John Wycliffe, in the general counsel At Constance.
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But I will not hinder my purpose with a long rehearsall of them. These be sufficient to shewe the consent of the Church, by the condemnation of heretikes:
But I will not hinder my purpose with a long rehearsal of them. These be sufficient to show the consent of the Church, by the condemnation of Heretics:
& haec sancta Synodus autoritate euangelica & apostolica tenendam tradidit, mihi { que } firmauit. Silicet Panem & vinum quae in altare ponuntur, post consecrationem, non solum sacramentum:
& haec sancta Synod autoritate Evangelical & apostolica tenendam tradidit, mihi { que } firmauit. Silicet Bread & vinum Quae in altar ponuntur, post consecrationem, non solum sacramentum:
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and with heart and mouth I doe professe, that I doe holde the same fayth concerning the sacraments of the Lordes table, which my Lorde and reuerende Pope Nicholas, and this holy Synode, haue by the Authoritie of the Gospell and Apostles, taught to be holden, and haue assured me.
and with heart and Mouth I do profess, that I do hold the same faith Concerning the Sacraments of the lords table, which my Lord and reverend Pope Nicholas, and this holy Synod, have by the authority of the Gospel and Apostles, taught to be held, and have assured me.
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The homely glose vpon the same place, doth so mislike with this recantation of Berrengarius or rather the decrée of the Synode: that he sayth thus. Nisi sane intelligas verba Berrengarij:
The homely gloze upon the same place, does so mislike with this recantation of Berengarius or rather the Decree of the Synod: that he say thus. Nisi sane intelligas verba Berrengarij:
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Scriptures neuer one was yet alledged against it, sauing one out of the Epistle to the Hebrues, where saint Paule wryteth, that Christ entred into heauen by his owne bloud once,
Scriptures never one was yet alleged against it, Saving one out of the Epistle to the Hebrews, where saint Paul writes, that christ entered into heaven by his own blood once,
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But in very deede that same scripture that they bring against the Masse to no purpose, is the verye foundation of the Masse, wherevpon the Masse is builded and established,
But in very deed that same scripture that they bring against the Mass to no purpose, is the very Foundation of the Mass, whereupon the Mass is built and established,
Where in the fourth booke and.xviij. Chapter, he alledgeth more then foure places of scripture against it. Thrée, out of the first Epistle to the Corinths, one out of Saint Iohns Gospell the.19. Chapter:
Where in the fourth book and xviij Chapter, he allegeth more then foure places of scripture against it. Thrée, out of the First Epistle to the Corinths, one out of Saint Iohns Gospel the.19. Chapter:
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so there is but one onely sacrifice, whereby we be redeemed, which was once and neuer but once made vpon the aultar of the Crosse for the sinnes of all men.
so there is but one only sacrifice, whereby we be redeemed, which was once and never but once made upon the altar of the Cross for the Sins of all men.
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The vertue of this sacrifice beganne, when God promised that the seede of Adam should bruse and breake the Serpents head, without the merit of this sacrifice there is no saluation, for God was in Christ reconcyling the world to himselfe.
The virtue of this sacrifice began, when God promised that the seed of Adam should bruise and break the Serpents head, without the merit of this sacrifice there is no salvation, for God was in christ reconciling the world to himself.
This sacrifice is common to both the Testaments, wherof both take their effect, whose vertue is extended from the beginning of the worlde to the last ende, for the Lambe was slaine from the beginning of the world, as saint Iohn sayth.
This sacrifice is Common to both the Testaments, whereof both take their Effect, whose virtue is extended from the beginning of the world to the last end, for the Lamb was slain from the beginning of the world, as saint John say.
for what doth it profite the Turkes, Saracenes, vnfaithfull Gentils, and counterfeyt christians? The fault is not in God, being mercifull to all his workes, who created vs without vs:
for what does it profit the Turkes, Saracens, unfaithful Gentiles, and counterfeit Christians? The fault is not in God, being merciful to all his works, who created us without us:
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for without faith it is not possible to please God, and as saint Iohn sayth, he that beleeueth not, is nowe alreadye iudged: to hym therefore that is an Infidell Chryst hath dyed in vayne.
for without faith it is not possible to please God, and as saint John say, he that Believeth not, is now already judged: to him Therefore that is an Infidel Christ hath died in vain.
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Amongst the inwarde meanes there be other spirituall sacrifices, as the sacrifice of a contrite heart, which God doth much regard, the sacrifice of our lips, which is prayer and praise of God, whereby we attaine remission of sinne, hauing a plaine promise, that whatsoeuer we aske of God in the name of Christ, we shall obteyne it.
among the inward means there be other spiritual Sacrifices, as the sacrifice of a contrite heart, which God does much regard, the sacrifice of our lips, which is prayer and praise of God, whereby we attain remission of sin, having a plain promise, that whatsoever we ask of God in the name of christ, we shall obtain it.
we shall say, that we are vnprofitable bond men, that is, such as can deserue nothing, more then bond slaues can deserue at the handes of their Lordes and Maisters, whose bond slaues they are.
we shall say, that we Are unprofitable bound men, that is, such as can deserve nothing, more then bound slaves can deserve At the hands of their lords and Masters, whose bound slaves they Are.
Of sacraments some be proper to the olde Testament, some proper to the newe, without the which ordinarily there is no remission of sinne, nor collation of grace.
Of Sacraments Some be proper to the old Testament, Some proper to the new, without the which ordinarily there is no remission of sin, nor collation of grace.
As circumcision was to the fathers, so baptisme is to vs, without the which this bloudy sacrifice taketh not awaye original sinne, not because it can not, but because God hath so ordeyned.
As circumcision was to the Father's, so Baptism is to us, without the which this bloody sacrifice Takes not away original sin, not Because it can not, but Because God hath so ordained.
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And so must we thinke of all other sacraments of both the testamentes, that they be meanes ordeyned of God to atteine the grace they signifie, which grace is fully purchased and deserued by the passion of Christ, whereof onely they take their effect.
And so must we think of all other Sacraments of both the Testaments, that they be means ordained of God to attain the grace they signify, which grace is Fully purchased and deserved by the passion of christ, whereof only they take their Effect.
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By the merite of which worke vpon the crosse, they haue vertue and efficacie appropried vnto them, to giue that grace they signifie, to such as worthyly receaue them,
By the merit of which work upon the cross, they have virtue and efficacy appropried unto them, to give that grace they signify, to such as worthily receive them,
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Et signum accepit Circumcisionis, signaculum iustitiae fidei quae fuerat in praeputio. &c. And he receyued the signe of circumcision, the seale of the righteousnesse of fayth, which was in him before he was circumcised:
Et signum accepit Circumcisionis, signaculum iustitiae fidei Quae fuerat in praeputio. etc. And he received the Signen of circumcision, the seal of the righteousness of faith, which was in him before he was circumcised:
that he might be the father of all that beléeue, among the vncircumcised, that the same might be reconed to them for righteousnesse also. &c. By this it is manifest, that Gods ordinarie meane of forgiuing sinnes and conferring grace:
that he might be the father of all that believe, among the uncircumcised, that the same might be reckoned to them for righteousness also. etc. By this it is manifest, that God's ordinary mean of forgiving Sins and conferring grace:
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Howe truely you report the opinion of the Schoolemen, for Opus operandum and Opus operatum: I might referre to such as haue bene exercised in the wrytings of those Scholemen.
How truly you report the opinion of the Schoolmen, for Opus operandum and Opus operatum: I might refer to such as have be exercised in the writings of those Schoolmen.
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Baptismus generaliter intendit gratiam iam habitam: sed ita non est in Circumcisione. Vnde Abrahae iam iustificato, signaculum fuit, & ei nihil intus contulit.
Baptismus generaliter intendit gratiam iam habitam: sed ita non est in Circumcision. Vnde Abraham iam iustificato, signaculum fuit, & ei nihil intus contulit.
Quia gratia Abrahae iam attigerat, & transcenderat illum gradum ad quem determinata fuerat Circumcisio. Baptisme doth generally encrease the grace that is already had:
Quia Gratia Abraham iam attigerat, & transcenderat Ilum Gradum ad Whom determinata fuerat Circumcision. Baptism does generally increase the grace that is already had:
But in circumcision, grace was conferred, not by the vertue of circumcision: but by the vertue of Christes passion, whereof circumcision was a signe. Scotus sayth. In circumcisione, solum peccata dimittebantur:
But in circumcision, grace was conferred, not by the virtue of circumcision: but by the virtue of Christ's passion, whereof circumcision was a Signen. Scotus say. In circumcision, solum Peccata dimittebantur:
nor one of them with another, in thys matter of conferring of grace by sacraments Ex opere operato. Et, Ex opere operando, as you alone doe imagine, as I suppose.
nor one of them with Another, in this matter of conferring of grace by Sacraments Ex Opere operato. Et, Ex Opere Operating, as you alone do imagine, as I suppose.
Beside the sacraments, there be sacrifices instituted of God: as meanes whereby the passion of Christ, the true sacrifice is signified, represented, and applied.
Beside the Sacraments, there be Sacrifices instituted of God: as means whereby the passion of christ, the true sacrifice is signified, represented, and applied.
so Christ hath instituted, a newe externall sacrifice, proper to the new testament, by his passion abrogating the other, which were shadowes signifying,
so christ hath instituted, a new external sacrifice, proper to the new Testament, by his passion abrogating the other, which were shadows signifying,
& stablishing this, which is the truth representing, for this intent that the vertue and sufficiency of his bloudy & sauing sacrifice, may be without iteration of it self cōtinually transferred vnto vs.
& establishing this, which is the truth representing, for this intent that the virtue and sufficiency of his bloody & Saving sacrifice, may be without iteration of it self continually transferred unto us
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so necessarie and expedient for vs. For so should we (as I haue partly touched in my last sermon) be without al kinde of religion, hauing now no sacrifice remayning proper vnto our selues.
so necessary and expedient for us For so should we (as I have partly touched in my last sermon) be without all kind of Religion, having now no sacrifice remaining proper unto our selves.
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Lyke as to the vnperfite lawe there succeeded a perfite lawe, and to the figuratiue sacraments, there succeeded perfite and effectual working sacraments:
Like as to the unperfect law there succeeded a perfect law, and to the figurative Sacraments, there succeeded perfect and effectual working Sacraments:
as saint Paule sayth, Translato sacerdotio necesse est, vt legis translatio fiat. If the priesthood be translate, then the lawe must needes be translate likewise.
as saint Paul say, Translators Sacerdotal Necessary est, vt Legis translatio fiat. If the priesthood be translate, then the law must needs be translate likewise.
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For this cause our sauiour Christ in his last supper, did institute the sacrament of his bodye and bloud commending vnto vs two seuerall vses of it, the one that should be receaued of vs, as our heauenly foode to nourishe vs in spiritual lyfe till we come to be perfite men in Christ, saying:
For this cause our Saviour christ in his last supper, did institute the sacrament of his body and blood commending unto us two several uses of it, the one that should be received of us, as our heavenly food to nourish us in spiritual life till we come to be perfect men in christ, saying:
This is the doctrine of Christs catholike Church which I haue as yet but simply declared, not euidently prooued which is sufficient to perswade an obedient catholike man that foloweth the Church,
This is the Doctrine of Christ catholic Church which I have as yet but simply declared, not evidently proved which is sufficient to persuade an obedient catholic man that Followeth the Church,
And where you imagine, that as those sacrifices were proper to the olde lawe, so there must of necessitie, be one sacrifice proper to the newe testament, seing there is but one God. &c. I haue sufficiently aunswered in mine aunswere to the tenth deuision of your former Sermon, where you haue touched it as you say here.
And where you imagine, that as those Sacrifices were proper to the old law, so there must of necessity, be one sacrifice proper to the new Testament, sing there is but one God. etc. I have sufficiently answered in mine answer to the tenth division of your former Sermon, where you have touched it as you say Here.
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And when you say, that to the vnperfect lawe, there succéedeth a perfect lawe. &c. it séemeth that you haue forgotten that which you sayde before in the.xx. deuision of this Sermon, where you affirme, that the sacraments of the olde lawe did conferre grace, Ex opere operando, by ye worke that was then to be wrought,
And when you say, that to the unperfect law, there succeedeth a perfect law. etc. it Seemeth that you have forgotten that which you said before in the xx division of this Sermon, where you affirm, that the Sacraments of the old law did confer grace, Ex Opere Operating, by you work that was then to be wrought,
is the ende and perfection of all the sacrifices of the olde lawe, which is no more all one in substaunce with the sacrifices of the olde lawe that you speake of:
is the end and perfection of all the Sacrifices of the old law, which is no more all one in substance with the Sacrifices of the old law that you speak of:
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before any that is eyther learned in the scriptures or godly wise, will beleue you. A perfect and contynuall lawe, requireth a perfect and continuall sacrifice, as you say:
before any that is either learned in the Scriptures or godly wise, will believe you. A perfect and continual law, requires a perfect and continual sacrifice, as you say:
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and shall not that reasonable seruing of God that saint Paule speaketh of in the place that you haue taken for your theme, be as perfect and contynuing a sacrifice, as the lawe of fayth, is a perfect and contynuall lawe? I thinke there is none that vnderstandeth what christian religion is:
and shall not that reasonable serving of God that saint Paul speaks of in the place that you have taken for your theme, be as perfect and Continuing a sacrifice, as the law of faith, is a perfect and continual law? I think there is none that understandeth what christian Religion is:
For this cause (say you) our sauiour Christ, did in his last supper institute. &c. you tell vs here, of two seuerall vses of the sacrament of Christs body and bloud.
For this cause (say you) our Saviour christ, did in his last supper institute. etc. you tell us Here, of two several uses of the sacrament of Christ body and blood.
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It had bene good that you had delt simply, & not so subtilly, as to cite the words of Christ in such sort, that it might séeme, that he had giuen commaundement, that the sacrament of his body should be offered in sacrifice:
It had be good that you had dealt simply, & not so subtly, as to Cite the words of christ in such sort, that it might seem, that he had given Commandment, that the sacrament of his body should be offered in sacrifice:
where as it is manifest by the circumstaunce of the place, that he commaunded the sacrament to be receiued in the remembraunce of his death and passion.
where as it is manifest by the circumstance of the place, that he commanded the sacrament to be received in the remembrance of his death and passion.
But your onely assertion without proofe, is sufficient to perswade an obedient Catholike. &c. You accompt for obedient Catholikes, such onely as will captiuate all their senses,
But your only assertion without proof, is sufficient to persuade an obedient Catholic. etc. You account for obedient Catholics, such only as will captivate all their Senses,
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But we pittie them, that set so light by that they are bounden to beleue, and can not disprooue, seeming euidently not to regarde and way the fact of Christ,
But we pity them, that Set so Light by that they Are bounden to believe, and can not disprove, seeming evidently not to regard and Way the fact of christ,
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And although this oblation may be proued sufficiently otherwise, yet to my simple iudgement there seemeth to be no light argument in this worde (Datur is giuen):
And although this oblation may be proved sufficiently otherwise, yet to my simple judgement there seems to be no Light argument in this word (Datur is given):
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for seing the scripture sayth, it is giuen for vs, and not to vs, as Zwinglius and our great Archebishop his Disciple would haue it, we must needes vnderstande by (giuen for vs) offred for vs,
for sing the scripture say, it is given for us, and not to us, as Zwinglius and our great Archbishop his Disciple would have it, we must needs understand by (given for us) offered for us,
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me thinke therefore, that the Masse we doe and ought to doe sacrifice, & offer Christ vnto his father, which oblation is the externall sacrifice of the Church,
me think Therefore, that the Mass we do and ought to do sacrifice, & offer christ unto his father, which oblation is the external sacrifice of the Church,
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The institution of Christ, the prophecie of Malachie, and the figure of Melchisedech. Well, I trust the reader shall in that which foloweth, sée howe well you doe performe your promise.
The Institution of christ, the prophecy of Malachi, and the figure of Melchizedek. Well, I trust the reader shall in that which Followeth, see how well you do perform your promise.
and did presently distribute the same to those Disciples of his that were then present, commaunding them all to eate and drinke thereof in the remembraunce of his death and passion,
and did presently distribute the same to those Disciples of his that were then present, commanding them all to eat and drink thereof in the remembrance of his death and passion,
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By your owne iudgement therefore, your Antichristian Clarkes are but vsurpers, hauing no warrant in the worde of God, to shewe for your doings in this point.
By your own judgement Therefore, your Antichristian Clerks Are but usurper's, having no warrant in the word of God, to show for your doings in this point.
For if the church can haue no sacrifice but that which is builded vpon Datur, it is to be thought that Mathew and Marke knewe nothing of the Church sacrifice.
For if the Church can have no sacrifice but that which is built upon Datur, it is to be Thought that Matthew and Mark knew nothing of the Church sacrifice.
You conclude therefore, that giuen for vs, must néedes signifie, offred for vs. So that in this place and many other (but you name not one) to giue, is to offer.
You conclude Therefore, that given for us, must needs signify, offered for us So that in this place and many other (but you name not one) to give, is to offer.
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then we will weigh them, and if we shall finde that true which you affirme here, we will say as you say, that Christ did in his last supper offer vp his body to his father.
then we will weigh them, and if we shall find that true which you affirm Here, we will say as you say, that christ did in his last supper offer up his body to his father.
and when Iudas had bargayned with the highe priests, to deliuer him to them. And when our Sauiour christ was cruelly dealt with by the Iewes in any condition:
and when Iudas had bargained with the high Priests, to deliver him to them. And when our Saviour Christ was cruelly dealt with by the Iewes in any condition:
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Now, let vs sée, what reason it is, that you thinke you may well make for the proofe of this sacrifice in the Masse. Christes action, is our instruction.
Now, let us see, what reason it is, that you think you may well make for the proof of this sacrifice in the Mass. Christ's actium, is our instruction.
Noui testamenti nouam docuit oblationem, quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert deo, de quo in duodecim Prophetis Malachias sic praesignificauit, Non est mihi voluntas in vobis. &c. He taught the newe oblation of the newe testament, which oblation the Church receauing of the Apostles, doth offer to God throughout the whole worlde, whereof Malachy one of the twelue prophets did prophecie.
Noui Testamenti nouam Doctrine oblationem, quam Ecclesia ab Apostles accipiens in vniuerso mundo offered God, de quo in duodecim Prophetess Malachias sic praesignificauit, Non est mihi Voluntas in vobis. etc. He taught the new oblation of the new Testament, which oblation the Church receiving of the Apostles, does offer to God throughout the Whole world, whereof Malachy one of the twelue Prophets did prophecy.
What can be more playne then that Christ in his last supper in the ministration of the blessed sacrament did teache his Apostles the newe oblation of the newe Testament,
What can be more plain then that christ in his last supper in the ministration of the blessed sacrament did teach his Apostles the new oblation of the new Testament,
Si Christus summus sacerdos sacrificium Deo patri ipse primus obtulit, & hoc fieri in sui cōmemorationem praecepit, vti { que } ille sacerdos vice Christi verè fungitur, qui id quod Christus fecit imitatur.
Si Christus Summus sacerdos Sacrificium God patri ipse primus obtulit, & hoc fieri in sui cōmemorationem praecepit, vti { que } Isle sacerdos vice Christ verè fungitur, qui id quod Christus fecit imitatur.
and commaunded the same to be done in his remembrance verily that priest doth truely occupy the office of Christ, that by imitation doth the same thing that Christ did.
and commanded the same to be done in his remembrance verily that priest does truly occupy the office of christ, that by imitation does thee same thing that christ did.
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By this saying that Christ kylled himselfe, is ment, that Christ voluntarily did offer himselfe to the death, suffring the Iewes to kill him whome he might haue withstanded: but to our purpose.
By this saying that christ killed himself, is meant, that christ voluntarily did offer himself to the death, suffering the Iewes to kill him whom he might have withstanded: but to our purpose.
It is plaine that beside the bloudy oblation vpon the crosse, and also beside the figuratiue oblation of himselfe in the paschall lambe, he also did offer himselfe mistically in the celebration of the sacrament, which is the very point that we go about to prooue,
It is plain that beside the bloody oblation upon the cross, and also beside the figurative oblation of himself in the paschal lamb, he also did offer himself mystically in the celebration of the sacrament, which is the very point that we go about to prove,
Damascen sayeth: In noctè in qua seipsum obtulit, testamentum nouum disposuit. In that night when he offered hymselfe, he did ordeyne and institute the newe Testament.
Damascene Saith: In noctè in qua seipsum obtulit, testamentum Novum disposuit. In that night when he offered himself, he did ordain and institute the new Testament.
Marke that he sayth, he offered himselfe in the night, the oblation vpon the crosse was in the midde day, which is a distinct offering from that in the night. And Theophilactus sayeth:
Mark that he say, he offered himself in the night, the oblation upon the cross was in the mid day, which is a distinct offering from that in the night. And Theophilactus Saith:
For which cause our Lorde himselfe sent them whome he had made cleane from their lepre to the same sacraments (of the olde Testament) that they should offer to the priestes a sacrifice for themselues,
For which cause our Lord himself sent them whom he had made clean from their lepre to the same Sacraments (of the old Testament) that they should offer to the Priests a sacrifice for themselves,
and therfore they proue playnely, that thys one sacrifice of the new Testament that succedeth the multitude of the olde sacrifices, is onely the sacrifice of Christs body and bloud in the blessed Masse which he hath ordeyned to be daylie frequented in his Church to the worldes ende.
and Therefore they prove plainly, that this one sacrifice of the new Testament that succeedeth the multitude of the old Sacrifices, is only the sacrifice of Christ body and blood in the blessed Mass which he hath ordained to be daily frequented in his Church to the world's end.
Quocirca reuerenter simul & expontificali officio post sacras diuinorum operum laudes quòd hostiam salutarem (quae supra ipsum est) litet, se excusat, ad ipsum primo decenter exclamans, tu dixisti, hoc facite in meam commemorationem.
Therefore reuerenter simul & expontificali Officio post sacras Divinorum Operum laudes quòd hostiam salutarem (Quae supra ipsum est) litet, se excusat, ad ipsum primo Decenter exclamans, tu dixisti, hoc Facite in meam commemorationem.
Wherefore the Byshop reuerently and according to his pastorall office, after the praise and commendation of Gods workes and benefites, he doth excuse himselfe, that he doth take vpon him to offer that sacrifice of our sauiour which is farre aboue his degree and dignitie, crying first vnto him decently. Lord thou diddest commaunde, saying: Doe this in my remembraunce.
Wherefore the Bishop reverently and according to his pastoral office, After the praise and commendation of God's works and benefits, he does excuse himself, that he does take upon him to offer that sacrifice of our Saviour which is Far above his degree and dignity, crying First unto him decently. Lord thou didst command, saying: Do this in my remembrance.
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If there were no more but this one authoritie, it were sufficient to proue, that the priest doth offer the body of Christ, which is the sacrifice of our sauiour in the Masse,
If there were no more but this one Authority, it were sufficient to prove, that the priest does offer the body of christ, which is the sacrifice of our Saviour in the Mass,
Therefore leauing for shortnesse of time all other authorities, which with little labour I could bring in for this purpose, me thinke I may well conclude, that the oblation of Christes body and bloud in the Masse is the very sacrifice of the Church, both by the institution of Christ declared by his expresse commaundement, which we are all bounden to obey,
Therefore leaving for shortness of time all other authorities, which with little labour I could bring in for this purpose, me think I may well conclude, that the oblation of Christ's body and blood in the Mass is the very sacrifice of the Church, both by the Institution of christ declared by his express Commandment, which we Are all bounden to obey,
but catholike, confirmed by the consent of the Church, able to proue & conuince any one man, that hath nothing to say to the contrary but his bare nay.
but catholic, confirmed by the consent of the Church, able to prove & convince any one man, that hath nothing to say to the contrary but his bore nay.
And first out of Ireneus. For aunswere wherevnto I referre the reader, to that aunswere that I haue made to the same text, cyted in the fourth diuision of your former Sermon.
And First out of Irenaeus. For answer whereunto I refer the reader, to that answer that I have made to the same text, cited in the fourth division of your former Sermon.
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And for aunswere to that which you cite out of Cyprian, I referre the reader to that which I haue aunswered to matter that you haue in the ninth diuision of that Sermon, cyted out of the same Epistle.
And for answer to that which you Cite out of Cyprian, I refer the reader to that which I have answered to matter that you have in the ninth division of that Sermon, cited out of the same Epistle.
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Isychius by the report of Iohn Tritemius, flourished in the dayes of the princes Arcadius and Honorius: somewhat after the dayes of the Emperour Gratian, in whose time you say, he flourished.
Isychius by the report of John Tritemius, flourished in the days of the Princes Arcadius and Honorius: somewhat After the days of the Emperor Gratian, in whose time you say, he flourished.
postea suum obtulit sacrificium, & secundo sicut ouem ipse semetipsum occidit, quod demonstrant sequentia. Posuerunt { que } Aaron & filij eius manus suas super caput eius. Quem cum immolasset Moses.
postea suum obtulit Sacrificium, & secundo sicut ouem ipse semetipsum occidit, quod demonstrant sequentia. Posuerunt { que } Aaron & filij eius manus suas super caput eius. Whom cum immolasset Moses.
did first offer the figuratiue Lambe, and afterwarde he did offer his owne sacrifice, and did secondarily kill himselfe euen as a shéepe, which thing, the wordes that followe doe declare.
did First offer the figurative Lamb, and afterward he did offer his own sacrifice, and did secondarily kill himself even as a sheep, which thing, the words that follow do declare.
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Now let the reader consider how faithfully you handle this place of Isychius. He expounding the eyght Chapter of Leuiticus, doth (when he commeth to those words.
Now let the reader Consider how faithfully you handle this place of Isychius. He expounding the eyght Chapter of Leviticus, does (when he comes to those words.
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did, as it were, kyll and offer vp himselfe vpon the crosse, bicause he gaue himselfe into the handes of his enimies that fastined him to the crosse, which Isychius calleth our sauiour Christes owne sacrifice.
did, as it were, kill and offer up himself upon the cross, Because he gave himself into the hands of his enemies that fastined him to the cross, which Isychius calls our Saviour Christ's own sacrifice.
And you (M. Watson ) will néedes haue vs thinke, that our Sauiour did after the offering and eating of the passouer, offer his owne sacrifice in bread and wine,
And you (M. Watson) will needs have us think, that our Saviour did After the offering and eating of the passover, offer his own sacrifice in bred and wine,
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Obsècro ita { que } vos fratres, per misericor diam Dei, vt exhibeatis corpora vestra hostiam viuam, sanctam, Deo placentem, racionabile obsequium vestrum.
Obsècro ita { que } vos Brothers, per Merciful diamond Dei, vt exhibeatis corpora Vestra hostiam viuam, Sanctam, God placentem, racionabile obsequium Vestrum.
Ergo placens sacrificium Deo, corporum nostrorum mortificatio est: simul enim in eo lucramur, & quod à peccato abstineamus, & quod virtutes acquirimus.
Ergo placens Sacrificium God, corporum nostrorum Mortification est: simul enim in eo lucramur, & quod à Peccato abstineamus, & quod Virtues acquirimus.
Marke, say you, that he saith, he offered himselfe in the night. &c. I would gladly be short in these your vnhansome handlings of that which you cite for your purpose:
Mark, say you, that he Says, he offered himself in the night. etc. I would gladly be short in these your unhandsome handlings of that which you Cite for your purpose:
Cibus vero ipse panis vitae, Dominus noster Iesus Christus, qui ex Coelo discendit. Nam suscepturus voluntariam pro nobis mortem, in nocte in qua seipsum obtulit:
Cibus vero ipse Paris vitae, Dominus Noster Iesus Christus, qui ex Coelo discendit. Nam suscepturus voluntariam Pro nobis mortem, in nocte in qua seipsum obtulit:
testamentum nouum disposuit sanctis Discipulis & Apostolis, & per ipsos, omnibus alijs in seipsum credentibus. &c. Certes, that foode which is the bread of life, is our Lorde Iesus Christ, which came downe from heauen.
testamentum Novum disposuit sanctis Discipulis & Apostles, & per ipsos, omnibus Alijs in seipsum credentibus. etc. Certes, that food which is the bred of life, is our Lord Iesus christ, which Come down from heaven.
Theophilactus, a writer of like antiquitie and integritie of iudgement with Damascenus, hath sayd (say you) Tunc immolauit. &c. The Reader shall sée the wordes that go before,
Theophilactus, a writer of like antiquity and integrity of judgement with Damascene, hath said (say you) Tunc immolauit. etc. The Reader shall see the words that go before,
and then let him iudge, howe these serue your purpose. He sayth thus. Possum tibi & aliam causam dicere, quomodo tres dies & tres noctes numerentur. Attende igitur.
and then let him judge, how these serve your purpose. He say thus. Possum tibi & aliam Causam dicere, quomodo tres dies & tres Noctes numerentur. Attend igitur.
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but, to say as Theophilactus writeth, euen then, from that time wherein he gaue his bodie. &c. To proue that Christ had bene thrée dayes and thrée nights in the graue, when he arose from death:
but, to say as Theophilactus Writeth, even then, from that time wherein he gave his body. etc. To prove that christ had be thrée days and thrée nights in the graven, when he arose from death:
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One other such shift he vsed before in the same Chapter, saying that the darcknesse that happened by the Eclips that was at the time when Christ gaue vp the ghost, must be taken for a night:
One other such shift he used before in the same Chapter, saying that the darkness that happened by the Eclipse that was At the time when christ gave up the ghost, must be taken for a night:
haue affirmed and well proued, that by the figure Synecdoche (wherby the part is named for the whole) the prophecie may be well vnderstanded to be fulfilled.
have affirmed and well proved, that by the figure Synecdoche (whereby the part is nam for the Whole) the prophecy may be well understanded to be fulfilled.
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Wherefore, I may conclude, that Theophilact goeth about to teache vs that thing that other men haue taught vs before his time, in better order then he doth:
Wherefore, I may conclude, that Theophilact Goes about to teach us that thing that other men have taught us before his time, in better order then he does:
Vnde ipse Dominus. &c. For which cause our Lord himselfe. &c. I néede not to trouble the reader with manye wordes, in prouing that you haue done great wrong to Saint Austen: in that you bring him in as a witnesse of your false doctrine.
Vnde ipse Dominus. etc. For which cause our Lord himself. etc. I need not to trouble the reader with many words, in proving that you have done great wrong to Saint Austen: in that you bring him in as a witness of your false Doctrine.
the Reader may easily vnderstand, howe well ye do apply saint Austens wordes to your purpose. The fiue words be these. Quia illis omnibus ipse prenunciabatur.
the Reader may Easily understand, how well you do apply saint Austen's words to your purpose. The fiue words be these. Quia illis omnibus ipse prenunciabatur.
Bicause that by all those sacrifices: he himselfe was shewed or spoken of before. Yea, the learned reader, that wil read that place of saint Austen, shall easily perceyue:
Because that by all those Sacrifices: he himself was showed or spoken of before. Yea, the learned reader, that will read that place of saint Austen, shall Easily perceive:
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and therefore we do, according to saint Austens doctrine, take them to vs in such sort as Christ did institute them, leauing to you all those fond ceremonies that you haue inuented, to furnishe oute Christes sacraments after your fashion.
and Therefore we do, according to saint Austen's Doctrine, take them to us in such sort as christ did institute them, leaving to you all those found ceremonies that you have invented, to furnish out Christ's Sacraments After your fashion.
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although you woulde haue vs to thinke, that his authoritie alone is ynough. But let vs sée howe you handle him in citing his wordes for your purpose. You folow not the Greke:
although you would have us to think, that his Authority alone is enough. But let us see how you handle him in citing his words for your purpose. You follow not the Greek:
enterpreting the same after the true signification and vse of the wordes. Dionisius hath sayde thus in Gréeke. NONLATINALPHABET. Which in Latine is thus.
interpreting the same After the true signification and use of the words. Dionysius hath said thus in Greek.. Which in Latin is thus.
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Quocirca reuerēter simul & sacerdotaliter, post sacros Hymnos de admirabilibus dei operibus: pro sacrificio pro ipsis se excusat, prius ad eum piè exclamans.
Therefore reuerēter simul & sacerdotaliter, post sacros Hymnos de admirabilibus dei operibus: Pro Sacrificio Pro Ipse se excusat, prius ad Eum piè exclamans.
The Translatour that you folow, knewe not bylyke, that NONLATINALPHABET being ioyned with the Genitiue case, doth not signifie super, or supra, aboue, but Pro, for:
The Translator that you follow, knew not bylyke, that being joined with the Genitive case, does not signify super, or supra, above, but Pro, for:
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neyther coulde he put difference betwene NONLATINALPHABET and NONLATINALPHABET: the one being the Accusatiue case singuler, and the other, the genitiue case plurall.
neither could he put difference between and: the one being the Accusative case singular, and the other, the genitive case plural.
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so it might haue béene more for your honestie, to haue left this also, and to haue concluded with S. Paule to the Hebrues. Per ipsum ergo offeramus hostiam laudis semper Deo, id est fructum labiorum confitentium nomini eius.
so it might have been more for your honesty, to have left this also, and to have concluded with S. Paul to the Hebrews. Per ipsum ergo offeramus hostiam laudis semper God, id est Fruit Labiorum confitentium nomini eius.
Beneficentiae autem & cōmunicationis, nolite obliuisci, talibus enim hostijs, conciliatur Deus. Through him therfore, let vs alwayes offer vnto God, the sacrifice of prayse:
Beneficentiae autem & cōmunicationis, nolite obliuisci, Talibus enim hostijs, conciliatur Deus. Through him Therefore, let us always offer unto God, the sacrifice of praise:
that the Masse is the very sacrifice of the Church, where as the Reader may by that which I haue aunswered, easily perceyue, that you haue both the institution of Christ, the consent of the auncient Church,
that the Mass is the very sacrifice of the Church, where as the Reader may by that which I have answered, Easily perceive, that you have both the Institution of christ, the consent of the ancient Church,
and that hee would call vnto his grace and mercy the Gentiles, in whose church there should be one pure and cleane sacrifice, succeeding all the other,
and that he would call unto his grace and mercy the Gentiles, in whose Church there should be one pure and clean sacrifice, succeeding all the other,
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for the vocation of the Gentiles, and for the pure and one singular sacrifice, that amongst them shall be offered to almightie God in euery place in steede of the other.
for the vocation of the Gentiles, and for the pure and one singular sacrifice, that among them shall be offered to almighty God in every place in steed of the other.
And in very deede some haue bestowed all their wit and learning, writhing and racking this place to make it serue to some other sacrifice beside the Masse,
And in very deed Some have bestowed all their wit and learning, writhing and racking this place to make it serve to Some other sacrifice beside the Mass,
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and compared to a filthy cloth of a sick woman, and it speaketh of such one pure sacrifice as should succede and follow in the place of the other sacrifices of the Iewes, which God reiecteth and abrogateth.
and compared to a filthy cloth of a sick woman, and it speaks of such one pure sacrifice as should succeed and follow in the place of the other Sacrifices of the Iewes, which God rejects and abrogateth.
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as Malachy sayth it shall, and also it was offered onely among the Iewes vpon the mount of Caluarie, where the prophet sayth, this sacrifice he speaketh of, shall be offered in euery place among the Gentiles.
as Malachy say it shall, and also it was offered only among the Iewes upon the mount of Calvary, where the Prophet say, this sacrifice he speaks of, shall be offered in every place among the Gentiles.
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and in the Church of his newe people the Gentiles to haue this one pure sacrifice of Christs body and bloud in the Masse to be frequented in euery place, wherewith he is well pleased and contented.
and in the Church of his new people the Gentiles to have this one pure sacrifice of Christ body and blood in the Mass to be frequented in every place, wherewith he is well pleased and contented.
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And in this sense Ireneus taketh it, whose wordes in Latine I alledged a little before, that Christ confessing the cup to be of his bloud, did teach the newe oblation of the newe testament, which the Church receyuing of the Apostles, offered to God throughout the worlde, of the which Malachie one of the twelue prophetes did speake before.
And in this sense Irenaeus Takes it, whose words in Latin I alleged a little before, that christ confessing the cup to be of his blood, did teach the new oblation of the new Testament, which the Church receiving of the Apostles, offered to God throughout the world, of the which Malachi one of the twelue Prophets did speak before.
Chrysostome also sayth. Et in omni loco sacrificium offeretur nomini meo, & sacrificium purum. Vide, quàm luculenter, quam { que } dilucide, mysticam interpretatus est mensam, quae est incruenta hostia.
Chrysostom also say. Et in omni loco Sacrificium offeretur nomini meo, & Sacrificium purum. Vide, quàm luculenter, quam { que } dilucide, mysticam interpretatus est Mensam, Quae est incruenta Hostia.
Psalme, and in his booke Contra Aduersarium legis. li. Capit. 20. which I omit, least I should be tedious to you, and to curious in so plaine a matter.
Psalm, and in his book Contra Aduersarium Legis. li. Capital 20. which I omit, lest I should be tedious to you, and to curious in so plain a matter.
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What men they be that haue bestowed all their wit and learning, in writhing and racking this place of Malachie, to make it serue to some other sacrifice beside ye Masse:
What men they be that have bestowed all their wit and learning, in writhing and racking this place of Malachi, to make it serve to Some other sacrifice beside you Mass:
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Well, the reader shall sée the wordes that folow immediately in the same place. Thymiama verò purum, appellat sacras preces, quae post hostiam offeruntur. Hic enim suffitus Deum refocillat.
Well, the reader shall see the words that follow immediately in the same place. Thymiama verò purum, appellate sacras preces, Quae post hostiam offeruntur. Hic enim suffitus God refocillat.
Non is qui à terrenis radicibus sumitur: sed qui a puro corde exhalatur. And he calleth the holy prayers that are offered after the sacrifice, pure incense.
Non is qui à terrenis radicibus sumitur: sed qui a puro cord exhalatur. And he calls the holy Prayers that Are offered After the sacrifice, pure incense.
I haue noted out of this same Chrysostome, in his .17. Homily vpon the Epistle to the Hebrues, that the fathers vsed to cal the sacrament of the bodie of Christ a sacrifice,
I have noted out of this same Chrysostom, in his.17. Homily upon the Epistle to the Hebrews, that the Father's used to call the sacrament of the body of christ a sacrifice,
Omnino magnus erat & modo carens, numerus sacrificiorum in lege: quae omnia, noua gratia superueniens, vno complectitur sacrificio, vnam ac veram statuens hostiam.
Omnino magnus erat & modo carens, Numerus Sacrifices in lege: Quae omnia, noua Gratia superueniens, vno complectitur Sacrificio, vnam ac Veram statuens hostiam.
Habemus autem & nos in nobis ipsis, varias immolationes. &c. And we also haue in our selues, sundrie offerings, which do not procéede according to the lawe:
Habemus autem & nos in nobis Ipse, Various immolationes. etc. And we also have in our selves, sundry offerings, which do not proceed according to the law:
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Wilt thou knowe these sacrifices which the Church hath, when the Euangelicall sacrifice doth without bloud, without smoke, without Altare and other ceremonies ascende vp vnto God,
Wilt thou know these Sacrifices which the Church hath, when the Evangelical sacrifice does without blood, without smoke, without Altar and other ceremonies ascend up unto God,
Habes igitur primum sacrificium illud salutare donum, secundum Martyrium, tertium deprecationis, quartum iubilationis, quintum iusticiae, sextum elemosinae, septimum laudis, octauum compunctionis, nonum humilitatis, decimum praedicationis.
Habes igitur primum Sacrificium illud salutare Donum, secundum Martyrium, Tertium deprecationis, quartum iubilationis, Quintum Justice, Sextus elemosinae, septimum laudis, octauum compunctionis, Nonum humilitatis, Decimum praedicationis.
Thou hast therefore the first sacrifice, which is that healthfull sacrifice, the second martyrdome, the thirde of prayer, the fourth of reioysing after victorie, the fift of righteousnesse, the sixt of almose, the seuenth of prayse, the eight of inward sorrow for sinne, the ninth of humilitie, the tenth of preaching.
Thou hast Therefore the First sacrifice, which is that healthful sacrifice, the second martyrdom, the Third of prayer, the fourth of rejoicing After victory, the fift of righteousness, the sixt of almose, the Seventh of praise, the eight of inward sorrow for sin, the ninth of humility, the tenth of preaching.
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He meaneth therefore nothing lesse, then to maintaine your massing sacrifice. The wordes that you cite out of Austen contra Iudaos: make nothing for you.
He means Therefore nothing less, then to maintain your massing sacrifice. The words that you Cite out of Austen contra Judaos: make nothing for you.
Incensum enim, quod grece thymiama, sicut exposuit Iohannes in Apocalipsi, orationes sunt sanctorum. &c. For the incense, which in Gréeke is called Thymiama, as saint Iohn doth expound it in his Reuelations:
Incensum enim, quod grece thymiama, sicut exposuit Iohannes in Apocalipsi, orationes sunt sanctorum. etc. For the incense, which in Greek is called Thymiama, as saint John does expound it in his Revelations:
and also receyued tythes of him, whose oblation was breade and wine, which he offered to God meeting with Abraham comming from the spoyle of the kings.
and also received Tithes of him, whose oblation was bread and wine, which he offered to God meeting with Abraham coming from the spoil of the Kings.
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As for such fond cauillations, as some make for that the booke sayth, non obtulit, sed protulit, I let passe, as thinges nothing furthering their purpose, nor yet hindring ours.
As for such found cavillations, as Some make for that the book say, non obtulit, sed protulit, I let pass, as things nothing furthering their purpose, nor yet hindering ours.
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and to no creature but to God, which he was himselfe, seing euery sacrifice is that honour that is due only to God And that he offered himselfe after the order of Melchisedech, which must be vnder the formes of breade and wine.
and to no creature but to God, which he was himself, sing every sacrifice is that honour that is due only to God And that he offered himself After the order of Melchizedek, which must be under the forms of bread and wine.
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Which kinde of offering he neuer made, except it were in his last supper, and for that cause and reason we may conclude that Christ in his supper did offer himselfe to his father for vs, not by shedding of his bloud by death, which was the order and maner of Aarons offering,
Which kind of offering he never made, except it were in his last supper, and for that cause and reason we may conclude that christ in his supper did offer himself to his father for us, not by shedding of his blood by death, which was the order and manner of Aaron's offering,
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And a little after he sayth: Qui est plenitudo veritatem praefiguratae imaginis adimpleuit. Christ which is the fulnesse fulfilled the truth of this image that was figurate before.
And a little After he say: Qui est plenitudo veritatem praefiguratae imaginis adimpleuit. christ which is the fullness fulfilled the truth of this image that was figurate before.
and his offering in his supper, and like as Melchisedech offered breade and wine, so Christ being the truth offered his bodie and bloud vnder the formes of bread and wine.
and his offering in his supper, and like as Melchizedek offered bread and wine, so christ being the truth offered his body and blood under the forms of bred and wine.
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The other was the figuratiue breade and wine, this is the true breade and wine, the truth of that figure, not the same in substance, but the same in mysterie.
The other was the figurative bread and wine, this is the true bread and wine, the truth of that figure, not the same in substance, but the same in mystery.
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Huius principem inuenies ciuitatis, qui iam tunc in tipo Christi panem & vinum obtulit, & misterium Christianum in saluatoris sanguine & corpore dedicauit.
Huius principem inuenies ciuitatis, qui iam tunc in tipo Christ Bread & vinum obtulit, & misterium Christian in Savior sanguine & corpore dedicauit.
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Mysterium nostrum in verbo ordinis significauit, nequaquam per Aaron irrationabilibus victimis immolandis, sed oblato pane & vino.i. corpore & sanguine domini Iesu. By this worde (order) he did signifie and expresse our misterie, not by offering of vnreasonable and brute beastes as Aaron did,
Mysterium nostrum in verbo Order significauit, Nequaquam per Aaron irrationabilibus victimis immolandis, sed oblato pane & vino i corpore & sanguine domini Iesu. By this word (order) he did signify and express our mystery, not by offering of unreasonable and brutus beasts as Aaron did,
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For Christes offering, concerning the substaunce of it was but one, but concerning the order and maner it was diuerse, vppon the crosse after the order of Aaron, in the supper after the order of Melchisedech. For so saint Augustine sayth:
For Christ's offering, Concerning the substance of it was but one, but Concerning the order and manner it was diverse, upon the cross After the order of Aaron, in the supper After the order of Melchizedek. For so saint Augustine say:
& postea ipse de corpore & sanguine suo instituit sacrificium secundū ordinem Melchisedech Before the kingdome of his Father, that is to say the Iewes, hee chaunged his countenance,
& postea ipse de corpore & sanguine Sue Instituit Sacrificium secundū ordinem Melchizedek Before the Kingdom of his Father, that is to say the Iewes, he changed his countenance,
for there he was a sacrifice after the order of Aaron, & afterward he did institute the sacrifice of his bodie and bloud, after the order of Melchisedech.
for there he was a sacrifice After the order of Aaron, & afterwards he did institute the sacrifice of his body and blood, After the order of Melchizedek.
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and that Christ did institute the sacrifice of his bodie and bloud to bee offered of vs after the order of Melchisedech, which thing he expresseth more plainely in an other booke expounding a place of Ecclesiastes.
and that christ did institute the sacrifice of his body and blood to be offered of us After the order of Melchizedek, which thing he Expresses more plainly in an other book expounding a place of Ecclesiastes.
Non est bonum homini nisi quod manducabit & bibet, saying thus. Quid credibilius dicere intelligitur, quam quod ad participiationem mensae huius pertinet, quam & sacerdos ipse mediator noui Testamenti exlabit secundum ordinem Melchisedech de corpore & sanguine suo? Id enim sacrificium successit omnibus illis sacrificijs veteris testamenti quae immolabantur in vmbra futuri.
Non est bonum Homini nisi quod manducabit & bibet, saying thus. Quid credibilius dicere intelligitur, quam quod ad participiationem mensae Huius pertinet, quam & sacerdos ipse Mediator noui Testamenti exlabit secundum ordinem Melchizedek de corpore & sanguine Sue? Id enim Sacrificium successit omnibus illis sacrificijs veteris Testamenti Quae immolabantur in vmbra Future.
What is more credible we should thinke he ment by those wordes, then that pertayneth to the participation of this table, which Christ himselfe a priest and mediatour of the newe Testament doth exhibet after the order of Melchisedech of his bodie and bloud? For that sacrifice did succede all the other sacrifices of the olde Testament, which were offered in the shadowe of this to come.
What is more credible we should think he meant by those words, then that pertaineth to the participation of this table, which christ himself a priest and Mediator of the new Testament does exhibet After the order of Melchizedek of his body and blood? For that sacrifice did succeed all the other Sacrifices of the old Testament, which were offered in the shadow of this to come.
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Significat sermo, quod non solum Christus obtulit incruentam hostiam (si quidem suū ipsius corpus obtulit) verum etiam qui ab ipso fungentur sacerdotio, quorum Deus pontifex esse dignatus est sine sanguinis effusione offerent.
Significat sermon, quod non solum Christus obtulit incruentam hostiam (si quidem suū Himself corpus obtulit) verum etiam qui ab ipso fungentur Sacerdotal, quorum Deus pontifex esse dignatus est sine Blood effusion offerent.
& hostia dixissit inaeternum, sed respiciens ad presentes sacrificos, per quos medios Christus sacrificat & sacrificatur, qui etiam in mystica coena modum illis tradidit huiusmodi sacrificij.
& Hostia dixissit inaeternum, sed respiciens ad presents sacrificos, per quos medios Christus sacrificat & sacrificatur, qui etiam in Mystica Coena modum illis tradidit huiusmodi sacrificij.
For that signifieth the worde (euermore.) For concerning that oblation and sacrifice, which was once made of God, he would neuer say (euermore.) But hauing an eye to those priestes, that be now, by whose mediation Christ doth sacrifice and is sacrificed, who also in his mysticall supper did by tradition teach them the maner of such a sacrifice.
For that signifies the word (evermore.) For Concerning that oblation and sacrifice, which was once made of God, he would never say (evermore.) But having an eye to those Priests, that be now, by whose mediation christ does sacrifice and is sacrificed, who also in his mystical supper did by tradition teach them the manner of such a sacrifice.
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but to desire the hearer or reader to wey it, and he shall see this matter we go about to proue, fully resolued both by the institution of Christ in his last supper,
but to desire the hearer or reader to weigh it, and he shall see this matter we go about to prove, Fully resolved both by the Institution of christ in his last supper,
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And least they should reiect his doctrine as hauing no ground in the holy scriptures: he putteth them in minde of Melchisedech, who was a figure of Christ. And of his priesthood:
And lest they should reject his Doctrine as having no ground in the holy Scriptures: he putteth them in mind of Melchizedek, who was a figure of christ. And of his priesthood:
bicause he lyueth euer to make intercession for vs. This is the minde of saint Paule, as may easily appéere, to as many as will with indifferent mindes read that which he hath written in the seuenth Chapter of his Epistle to the Hebrues.
Because he liveth ever to make Intercession for us This is the mind of saint Paul, as may Easily appear, to as many as will with indifferent minds read that which he hath written in the Seventh Chapter of his Epistle to the Hebrews.
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Cyprian sayth, Qui magis Sacerdos Dei summi &c. Here doth Cyprian affirme that Paule hath written to the Hebrues, concerning Christs priesthood and sacrifice.
Cyprian say, Qui magis Sacerdos Dei summi etc. Here does Cyprian affirm that Paul hath written to the Hebrews, Concerning Christ priesthood and sacrifice.
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why should not Christ be a priest of the same high God, seing he hath offered sacrifice to the same high God also? And if Melchisedech did offer bread and wine:
why should not christ be a priest of the same high God, sing he hath offered sacrifice to the same high God also? And if Melchizedek did offer bred and wine:
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what aduantage can you haue by it, to prooue that Christ offered himselfe to his heauenly father, in the bread and wine of his last supper? The reader may sée more of this, in that which I haue aunswered to the ninth and tenth diuisions of your former Sermon.
what advantage can you have by it, to prove that christ offered himself to his heavenly father, in the bred and wine of his last supper? The reader may see more of this, in that which I have answered to the ninth and tenth divisions of your former Sermon.
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Vinum mixtum declarat, id est Calicem Domini aqua & vino mixtum, prophetica voce denunciat, vt appareat in passione dominica id esse gestum, quod fuerat praedictum.
Vinum mixtum Declarat, id est Calicem Domini aqua & vino mixtum, Prophetic voce denunciat, vt appareat in passion dominica id esse gestum, quod fuerat praedictum.
that the cause why he woulde haue water mixed with the wine in the celebration of the Lordes supper, was to shewe that the prophecie which Salomon vttered in the person of wisedome, was fulfilled in the passion of Christ,
that the cause why he would have water mixed with the wine in the celebration of the lords supper, was to show that the prophecy which Solomon uttered in the person of Wisdom, was fulfilled in the passion of christ,
Hoc idom quod Melchisedech: you cite the interpretation that saint Hierome maketh vpon the psalme .109. to proue that Christ offering his owne body and bloud in his last supper, did offer the same thing that Melchisedech did, not in substaunce, but in misterie.
Hoc Idum quod Melchizedek: you Cite the Interpretation that saint Jerome makes upon the psalm.109. to prove that christ offering his own body and blood in his last supper, did offer the same thing that Melchizedek did, not in substance, but in mystery.
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quare sine Patre. &c. It is a thing superfluous, for vs to go about to make an interpretation of this verse, seing that the holy Apostle hath in his Epistle to the Hebrues, reasoned this matter at the full. For he sayth.
quare sine Patre. etc. It is a thing superfluous, for us to go about to make an Interpretation of this verse, sing that the holy Apostle hath in his Epistle to the Hebrews, reasoned this matter At the full. For he say.
No indifferent reader can iudge, that saint Hierome meaneth here to teach, that Christ did at his last supper, offer his body and bloud, vnder the formes of bread and wine, as you affirme.
No indifferent reader can judge, that saint Jerome means Here to teach, that christ did At his last supper, offer his body and blood, under the forms of bred and wine, as you affirm.
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But as Melchisedech did offer bread and wine, so Christ should offer vpon the crosse, hys owne body and bloud (which is the true bread and true wine) and giue vs a sacrament, to be frequented in the remembraunce thereof.
But as Melchizedek did offer bred and wine, so christ should offer upon the cross, his own body and blood (which is the true bred and true wine) and give us a sacrament, to be frequented in the remembrance thereof.
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Returne to the booke Genesis, and thou shalt finde, that Melchisedech king of Salem, was Prince of thys Citie, which euen then. &c. Men of your sort, are very néere driuen:
Return to the book Genesis, and thou shalt find, that Melchizedek King of Salem, was Prince of this city, which even then. etc. Men of your sort, Are very near driven:
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As lightly as you let passe, the reasons that men make against your opinion, by the vauntage that the text gyueth being Protulit, and not Obtulit: neyther you nor any of your sort, shall euer be able to aunswere, otherwise then by calling them fond cauillations, as you doe.
As lightly as you let pass, the Reasons that men make against your opinion, by the vantage that the text gyveth being Protulit, and not Obtulit: neither you nor any of your sort, shall ever be able to answer, otherwise then by calling them found cavillations, as you do.
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but Profero, is neuer found in that signification, that you and such other doe vse Offero, when you speake of Melchisedechs comming forth to méete Abraham,
but Profero, is never found in that signification, that you and such other do use Offer, when you speak of Melchisedek's coming forth to meet Abraham,
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doe teach that it was the maner in those dayes, for such as remayned at home in peace, to come forth against them that returned from battayle with victorie, bringing with them bread and wine, to refreshe the wearie Souldiours withall, and so receyue them friendly.
do teach that it was the manner in those days, for such as remained At home in peace, to come forth against them that returned from battle with victory, bringing with them bred and wine, to refresh the weary Soldiers withal, and so receive them friendly.
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Iosephus, a Iewe borne, and so well learned in the Iewes lawes, and histories, that he was able to write a continuall historie of the antiquitie, lawes and ceremonies of the Iewes, and of their warres:
Iosephus, a Iewe born, and so well learned in the Iewes laws, and histories, that he was able to write a continual history of the antiquity, laws and ceremonies of the Iewes, and of their wars:
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ita vt propter hanc causam, etiam Dei sacerdos esset Solimorum, quam Ciuitatem postea Hierosalymam vocauerūt. Ministrauit autem iste Melchisedech, Abraham exercitui xenia, & multam abundantiam rerum oportunarum simul exhibuit:
ita vt propter hanc Causam, etiam Dei sacerdos esset Solimorum, quam Ciuitatem postea Hierosalymam vocaverunt. Ministrauit autem iste Melchizedek, Abraham exercitui xenia, & Much abundantiam rerum oportunarum simul Exhibited:
so that for that cause he was also Gods priest in the Citie Solyma, which Citie men did afterwarde call Hierosolyma. And this Melchisedech did minister gifts to the armie of Abraham:
so that for that cause he was also God's priest in the city Solyma, which city men did afterward call Hierosolyma. And this Melchizedek did minister Gifts to the army of Abraham:
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was not that which was afterward called Hierusalem, but that Salem that is mencioned in the Gospell, where Iohn baptized bicause there was plentie of water there.
was not that which was afterwards called Jerusalem, but that Salem that is mentioned in the Gospel, where John baptised Because there was plenty of water there.
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and that he liued after Abrahams death .35. yeares at the least (which is easie to be seene by the supputation of the yeares from the byrth of Sem, to the death of Abraham, which is .565. yeares,
and that he lived After Abrahams death.35. Years At the least (which is easy to be seen by the supputation of the Years from the birth of Sem, to the death of Abraham, which is.565. Years,
He alloweth also the opinion of Iosephus and other, which thinke that Melchisedech brought forth bread and wine, to refreshe Abraham and his seruauntes, in their returne from the slaughter of the kinges.
He alloweth also the opinion of Iosephus and other, which think that Melchizedek brought forth bred and wine, to refresh Abraham and his Servants, in their return from the slaughter of the Kings.
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And in his Apologie of his bookes against Iouinian he sayeth. Commentatoris officium est, non quid ipse velit, sed quid sentiat ille quem interpretatur exponere. Alioqui, si contraria dixerit:
And in his Apology of his books against Jovinian he Saith. Commentators officium est, non quid ipse velit, sed quid sentiat Isle Whom interpretatur exponere. Otherwise, si contraria dixerit:
he shall rather be an aduersarie, then an interpretour of him whome he would explane. Truely, whensoeuer I doe not interpret the scriptures, but doe fréely vtter mine owne meaning:
he shall rather be an adversary, then an Interpreter of him whom he would explain. Truly, whensoever I do not interpret the Scriptures, but do freely utter mine own meaning:
Mysterium nostrum. &c. By thys worde (order) he did signifie. &c. If you had bene disposed to deale plainely, you would haue ioyned the former part of the Oration with the latter:
Mysterium nostrum. etc. By this word (order) he did signify. etc. If you had be disposed to deal plainly, you would have joined the former part of the Oration with the latter:
You must néedes graunt, that our mysterie, is our coupling togither into members of one body in Christ, wherof saint Paule speaketh to the Ephesians. When he sayth.
You must needs grant, that our mystery, is our coupling together into members of one body in christ, whereof saint Paul speaks to the Ephesians. When he say.
mysterium vestrum in mensa Domini positum est, mysterium Domini accipitis. Ad id quod estis, amen respondetis. &c. You are the body and members of Christ.
mysterium Vestrum in mensa Domini positum est, mysterium Domini accipitis. Ad id quod Ye are, Amen respondetis. etc. You Are the body and members of christ.
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Vpon the tytle of .33. Psalme, he sayth thus. Coram Regno Patris sui. &c. And vpon this sentence of Ecclesiastes, Non est bonum homini. &c: he sayth thus. Quid credibilius dicere. &c.
Upon the title of.33. Psalm, he say thus. Coram Regno Patris sui. etc. And upon this sentence of Ecclesiastes, Non est bonum Homini. etc.: he say thus. Quid credibilius dicere. etc.
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Christ was a sacrifice after the order of Aaron, for by euery bloudy sacrifice, was the death of Christ plainely set forth, to as many as had eyes to looke,
christ was a sacrifice After the order of Aaron, for by every bloody sacrifice, was the death of christ plainly Set forth, to as many as had eyes to look,
he prepared a sacrifice after the order of Melchisedech, that is euerlasting, and that of his owne body and bloud, which is the foode that féedeth into euerlasting lyfe.
he prepared a sacrifice After the order of Melchizedek, that is everlasting, and that of his own body and blood, which is the food that feedeth into everlasting life.
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Propter quod etiam vocem illam in psalmo tricesimo & nono, eiusdem mediatoris per Prophetam loquentis, agnoscimus sacrificium & oblationem noluisti, corpus autem perfecisti mihi,
Propter quod etiam vocem Illam in Psalm tricesimo & nono, eiusdem Mediatoris per Prophetam loquentis, agnoscimus Sacrificium & oblationem noluisti, corpus autem perfecisti mihi,
who is both the priest and sacrifice, and continually ministred, to them that be partakers thereof by faith, by that spiritual maner of ministration, whereby spirituall lyfe, is ministred from the head Christ to his members the Church.
who is both the priest and sacrifice, and continually ministered, to them that be partakers thereof by faith, by that spiritual manner of ministration, whereby spiritual life, is ministered from the head christ to his members the Church.
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Where the author hath sayde Significat sermo, quod licet Christus non obtulerit carentem sanguine hostiam (siquidem suum ipsius corpus obtulit) attamen qui ab ipso fungentur sacerdotio. &c. The signification of this saying is:
Where the author hath said Significat sermon, quod licet Christus non obtulerit carentem sanguine hostiam (siquidem suum Himself corpus obtulit) attamen qui ab ipso fungentur Sacerdotal. etc. The signification of this saying is:
that although Christ did not offer a sacrifice without bloud (for he offered his owne body) yet shall those that shall after him execute the office of priesthood (whose high priest God doth vouchsafe to be) offer without bloud.
that although christ did not offer a sacrifice without blood (for he offered his own body) yet shall those that shall After him execute the office of priesthood (whose high priest God does vouchsafe to be) offer without blood.
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Significat sermo, quod non solum Christus obtulit incruentam hostiam (siquidem suum ipsius corpus obtulit) verum etiam qui ab ipso. &c. The word meaneth, that not onely Christ offered an vnbloudy sacrifice (for he offered his owne body) but also they that shall vnder him vse the function of a priest (whose Byshop he doth vouchsafe to be) shall offer without shedding of bloud.
Significat sermon, quod non solum Christus obtulit incruentam hostiam (siquidem suum Himself corpus obtulit) verum etiam qui ab ipso. etc. The word means, that not only christ offered an unbloody sacrifice (for he offered his own body) but also they that shall under him use the function of a priest (whose Bishop he does vouchsafe to be) shall offer without shedding of blood.
you might be founde false harlots both (for Hentenius was a Louanist. &c.) For who so readeth the rest that Oecumenius hath collected out of other wryters that were before his time,
you might be found false harlots both (for Hentenius was a Louanist. etc.) For who so readeth the rest that Oecumenius hath collected out of other writers that were before his time,
he shall haue but little occasion to thinke that Oecumenius could be of such minde concerning the meaning of these wordes, Tu es sacerdos in aeternum, thou art a priest for euer:
he shall have but little occasion to think that Oecumenius could be of such mind Concerning the meaning of these words, Tu es sacerdos in aeternum, thou art a priest for ever:
and doe alway eate one body of Christ. And vpon the worde Perpetuò, he sayth: Quum vna perpetuò sufficiat. Seing yt one sacrifice may suffice for euer. And vpon these wordes.
and do always eat one body of christ. And upon the word Perpetuò, he say: Whom Una perpetuò Sufficiat. Sing that one sacrifice may suffice for ever. And upon these words.
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ne { que } victima, haec corpus est ipsius: necessaria in posterum est fides. Verum quia contingit credere simul & haesitare, ait. In certitudine fidei.
ne { que } Victima, haec corpus est Himself: necessaria in posterum est fides. Verum quia contingit Believe simul & haesitare, ait. In Certitude fidei.
what néedeth there any more offering for sinne? For the cause of the continuaunce of the offering, was the imperfection of the offerings, which could neuer take away sinne,
what needeth there any more offering for sin? For the cause of the Continuance of the offering, was the imperfection of the offerings, which could never take away sin,
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but alway put the offerers in minde of one that was to come, who should be able by one oblation once offered, fully to take away the sinnes of the whole worlde.
but always put the offerers in mind of one that was to come, who should be able by one oblation once offered, Fully to take away the Sins of the Whole world.
Your Oecumenius therefore, being a great many of hundred yeres after saint Paule (as may iustly be gathered, by that he wrote after so many of the Gréeke wryters as he nameth in his booke) should nowe be credited in that which he wryteth contrarie to saint Paule,
Your Oecumenius Therefore, being a great many of hundred Years After saint Paul (as may justly be gathered, by that he wrote After so many of the Greek writers as he names in his book) should now be credited in that which he writes contrary to saint Paul,
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is not resolued at all, either by the institution of Christ, or by the figure of Melchisedech. You must therefore alledge other Scriptures and authorities:
is not resolved At all, either by the Institution of christ, or by the figure of Melchizedek. You must Therefore allege other Scriptures and authorities:
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Now this is certain by al good learning that in euery cōparison there must nedes be a proportion & similitude, wherin the things compared must agree,
Now this is certain by all good learning that in every comparison there must needs be a proportion & similitude, wherein the things compared must agree,
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then whereas these two tables be compared in offering and eating, it must needes folow, that if the table of deuils be a verie sacrifice made to deuils in dede, the table of our Lorde likewise must bee a sacrifice, offered to our Lorde in deede.
then whereas these two tables be compared in offering and eating, it must needs follow, that if the table of Devils be a very sacrifice made to Devils in deed, the table of our Lord likewise must be a sacrifice, offered to our Lord in deed.
Habemus altare de quo edere non habent potestatem, qui tabernaculo de seruiunt. We haue an aultare, of which they may not eate that serue the tabernacle.
Habemus altar de quo Eat non habent potestatem, qui tabernaculo de seruiunt. We have an altar, of which they may not eat that serve the tabernacle.
then when saint Paule sayeth, wee haue an aultare, speaking also of the eating of that aultare, he must nedes meane the sacrifice made vpon the aultare:
then when saint Paul Saith, we have an altar, speaking also of the eating of that altar, he must needs mean the sacrifice made upon the altar:
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Here we may see, that he meaneth by the aultare the vnbloudie sacrifice of Christes bodie, which being eaten of vs corporally in the sacrament giueth life to our bodyes.
Here we may see, that he means by the altar the unbloody sacrifice of Christ's body, which being eaten of us corporally in the sacrament gives life to our bodies.
Moreouer if tyme would serue me, I could make an argument of Daniels prophecie of the cōming of Antichrist bicause he sayth, Dani. 12. that in that tyme the continuall sacrifice shall be by Antichrist taken away, per tempus, tempora,
Moreover if time would serve me, I could make an argument of Daniel's prophecy of the coming of Antichrist Because he say, Daniel 12. that in that time the continual sacrifice shall be by Antichrist taken away, per Tempus, tempora,
For why should they then flie to the mountaines, (as the booke saith) but that for the vehemencie of the persecution, they might more feruently doe spirituall sacrifice to almightie God.
For why should they then fly to the Mountains, (as the book Says) but that for the vehemency of the persecution, they might more fervently do spiritual sacrifice to almighty God.
Therefore it foloweth that the sacrifice of Christen men is such an one, as may be taken away by Antichrist, which in my iudgement can be nothing else,
Therefore it Followeth that the sacrifice of christian men is such an one, as may be taken away by Antichrist, which in my judgement can be nothing Else,
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Ye se nowe, what Scriptures I haue brought to proue the oblation of Christes bodie in the Masse to be the sacrifice of the Church and newe Testament, which hath beene assaulted many wayes of many men.
You see now, what Scriptures I have brought to prove the oblation of Christ's body in the Mass to be the sacrifice of the Church and new Testament, which hath been assaulted many ways of many men.
For lack of plaine scriptures, you alledge such as you say doe containe argumentes to prooue the popishe Masse to be a sacrifice. &c. And first you begin with saint Paule, where he sayth:
For lack of plain Scriptures, you allege such as you say do contain Arguments to prove the popish Mass to be a sacrifice. etc. And First you begin with saint Paul, where he say:
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it would be proued to you by the sayings of auncient wryters, that the comparison is in the societie of the eaters, with them at whose tables they eate.
it would be proved to you by the sayings of ancient writers, that the comparison is in the society of the eaters, with them At whose tables they eat.
Theophilactus whose iudgement you should trust in this place (for you make him you onely stay, in that which you cite out of saint Paule to the Hebrues) vpon these wordes of Paule.
Theophilactus whose judgement you should trust in this place (for you make him you only stay, in that which you Cite out of saint Paul to the Hebrews) upon these words of Paul.
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And therfore some of the interpreters do compare the spéech that he vseth here to that which our sauiour Christ vseth in the sermon that hée made in the mount.
And Therefore Some of the Interpreters do compare the speech that he uses Here to that which our Saviour christ uses in the sermon that he made in the mount.
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Non potestis Deo seruire, & Mammoni. You can not serue God and Mammon. The argument therefore, that you would haue vs thinke to be conteyned in this scripture:
Non potestis God seruire, & Mammoni. You can not serve God and Mammon. The argument Therefore, that you would have us think to be contained in this scripture:
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But what néede I to spend any time in disprouing the parts of this Argument: séeing it is but a méere Cauillation, folowing no right forme of Argumentation.
But what need I to spend any time in disproving the parts of this Argument: seeing it is but a mere Cavillation, following no right Form of Argumentation.
The like argument, you say, may be made, of the worde altare in saint Paule to the Hebrues, where he sayth, Habemus altare. &c. We haue an altare. &c. The argument that you say is conteyned in this place of scripture, is thus.
The like argument, you say, may be made, of the word altar in saint Paul to the Hebrews, where he say, Habemus altar. etc. We have an altar. etc. The argument that you say is contained in this place of scripture, is thus.
If altare and sacrifice can not be the one without the other, then saint Paule speaking of eating the altare, must néedes meane, the eating of the sacrifice made on the altare.
If altar and sacrifice can not be the one without the other, then saint Paul speaking of eating the altar, must needs mean, the eating of the sacrifice made on the altar.
But altare and sacrifices are so annexed togither. &c. Ergo, Saint Paule speaking of the eating of the altare, must néedes meane. &c. This argument is like the other,
But altar and Sacrifices Are so annexed together. etc. Ergo, Saint Paul speaking of the eating of the altar, must needs mean. etc. This argument is like the other,
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because they remaine in incredulitie or vnbeliefe, as he sayth afterwards in the same Chapter, where he speaketh of the sacrifice of thankesgiuing for the bloud of Christ.
Because they remain in incredulity or unbelief, as he say afterwards in the same Chapter, where he speaks of the sacrifice of thanksgiving for the blood of christ.
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Tunc enim ordinem legittimum consecrationis altaris cum gaudio celebramus: quando altaria cordis vel corporis nostri, munda & pura, in conspectu diuinae maiestatis offerrimus.
Tunc enim ordinem legittimum consecrationis altaris cum gaudio celebramus: quando Altars Cordis vel corporis Our, munda & Pura, in conspectu diuinae maiestatis offerrimus.
Of what other sacrifice can this be spoken, then those that be offered vpon the altars of our owne bodyes and hearts, that is, meditations and workes of obedience to God.
Of what other sacrifice can this be spoken, then those that be offered upon the Altars of our own bodies and hearts, that is, meditations and works of Obedience to God.
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but altogither to him that we offer this sacrifice to, according to the order of offering that sacrifice, the bloud whereof the highe Priest offered for sinne, whereof the Priestes had no part for their fée,
but altogether to him that we offer this sacrifice to, according to the order of offering that sacrifice, the blood whereof the high Priest offered for sin, whereof the Priests had no part for their fee,
This sacrifice, hath Antichrist of Rome taken away from the vniuersall Church of Christ in taking vpon himselfe the title of vniuersall head of the same Church, which tytle is due to Christ onely,
This sacrifice, hath Antichrist of Rome taken away from the universal Church of christ in taking upon himself the title of universal head of the same Church, which title is due to christ only,
Now let the indifferent reader be iudge betwéene your iudgement & mine, in this matter of a continuall sacrifice, that may be taken away by Antichrist.
Now let the indifferent reader be judge between your judgement & mine, in this matter of a continual sacrifice, that may be taken away by Antichrist.
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But that Daniell ment there to prophecy, that Antichrist shal take away the continuall sacrifice: the text will not suffer me to thinke. For he sayth thus.
But that Daniell meant there to prophecy, that Antichrist shall take away the continual sacrifice: the text will not suffer me to think. For he say thus.
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From the time of the taking away of the contynuall sacrifice, and setting vp of the abhomination of desolation, are a thousand, two hundereth, foure score and ten dayes.
From the time of the taking away of the continual sacrifice, and setting up of the abomination of desolation, Are a thousand, two hundereth, foure score and ten days.
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and but halfe a tyme, that is to say, a verie short time in comparison of that euerlasting time, wherein they shall raigne with Christ in glorie incomparable.
and but half a time, that is to say, a very short time in comparison of that everlasting time, wherein they shall Reign with christ in glory incomparable.
Thus much haue I written, to let the reader sée, what scriptures you haue brought to prooue the oblation of Christes body in the Masse, to be the sacrifice of the Church and newe testament.
Thus much have I written, to let the reader see, what Scriptures you have brought to prove the oblation of Christ's body in the Mass, to be the sacrifice of the Church and new Testament.
Semel oblatus est ad multorum exhaurienda peccata. Christ was once offered to take away the sinnes of many. Vnica oblatione cōsumauit inaeternum sanctificatos.
Semel Oblatus est ad multorum exhaurienda Peccata. christ was once offered to take away the Sins of many. One oblation cōsumauit inaeternum sanctificatos.
These be the scriptures they alledge against the Masse, and they say Christes oblation is perfite, no man can offer Christ but himselfe, which hee did but once,
These be the Scriptures they allege against the Mass, and they say Christ's oblation is perfect, no man can offer christ but himself, which he did but once,
And also the blessed Virgin his mother offered him at hir purification, of which offering saint Bernard sayth, Ista oblatio fratres satis delicata videtur, vbi tantum sistitur domino, redimitur auibus & illico reportatur.
And also the blessed Virgae his mother offered him At his purification, of which offering saint Bernard say, Ista oblatio Brothers satis Delicatam videtur, vbi Tantum sistitur domino, redimitur auibus & illico reportatur.
This is manifest ynough. And here their exclamations of ones ones hath very good place. Secondly he offered himselfe figuratiuely in the paschall lambe.
This is manifest enough. And Here their exclamations of ones ones hath very good place. Secondly he offered himself figuratively in the paschal lamb.
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For the scripture sayth, the lambe was slaine from the beginning of the worlde, and the fathers in the olde lawe in all their sacrifices did offer Christ not in substaunce,
For the scripture say, the lamb was slain from the beginning of the world, and the Father's in the old law in all their Sacrifices did offer christ not in substance,
Iesus entred not into a temple made with mans hand a figure of the truth, but into heauen, that he might appeare nowe to the countenaunce of God for vs.
Iesus entered not into a temple made with men hand a figure of the truth, but into heaven, that he might appear now to the countenance of God for us
What is this appearing in the sight of God for vs, but an offering of himselfe for vs to pacifie the anger of God with vs, to represent his woundes and all that he suffered for vs, that we might be reconciled to God by him?
What is this appearing in the sighed of God for us, but an offering of himself for us to pacify the anger of God with us, to represent his wounds and all that he suffered for us, that we might be reconciled to God by him?
This is the true and perpetuall oblation of Christ in comparison of this in heauen, the bloudy oblation vpon the crosse is but an Image, as S. Ambrose sayth:
This is the true and perpetual oblation of christ in comparison of this in heaven, the bloody oblation upon the cross is but an Image, as S. Ambrose say:
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nunc Christus offertur sed offertur quasi homo quasi recipiens passionem, & offert se ipse quasi Sacerdos vt peccata nostra dimittat, hic in imagine, ibi in veritate, vbi apud patrem pro nobis quasi aduocatus interuenit.
nunc Christus offertur sed offertur quasi homo quasi Recipiens passionem, & offered se ipse quasi Sacerdos vt Peccata nostra dimittat, hic in imagine, There in veritate, vbi apud patrem Pro nobis quasi aduocatus interuenit.
Here (in this worlde) there is a shadowe, here there is an ymage, there (in heauen) is truth, the shadowe in the law, the ymage in the Gospell, the truth in heauen.
Here (in this world) there is a shadow, Here there is an image, there (in heaven) is truth, the shadow in the law, the image in the Gospel, the truth in heaven.
and he offereth himselfe as being a priest to take our sinnes awaye, here in ymage, there in truth, where with the father as an aduocate he maketh intercession for vs. The same thing he wryteth also vpon the.38. Psalme.
and he Offereth himself as being a priest to take our Sins away, Here in image, there in truth, where with the father as an advocate he makes Intercession for us The same thing he writes also upon the.38. Psalm.
So that it is very plaine without al controuersie, that Christ doth offer himselfe now most perfitely in heauen for vs, being our aduocate to the father face to face, & as saint Iohn sayth.
So that it is very plain without all controversy, that christ does offer himself now most perfectly in heaven for us, being our advocate to the father face to face, & as saint John say.
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but is, and after the most perfitest maner that can be, in respect whereof the very true and reall oblation for our redemption vpon the crosse, is an ymage.
but is, and After the most perfitest manner that can be, in respect whereof the very true and real oblation for our redemption upon the cross, is an image.
So that by this we see by the plaine scripture, that Christ offered himselfe three wayes, besides the oblation of himself in his supper, which is the point we he about to declare.
So that by this we see by the plain scripture, that christ offered himself three ways, beside the oblation of himself in his supper, which is the point we he about to declare.
but that by our fayth, deuotion, and this representation of his passion we most humbly pray almightie God to applie vnto vs by Christ that remission, which was purchased and deserued by his passion before.
but that by our faith, devotion, and this representation of his passion we most humbly pray almighty God to apply unto us by christ that remission, which was purchased and deserved by his passion before.
but the maner is dyuers, and the ende is dyuers, that by this meanes (as Christ himselfe hath instituted) we might celebrate & make commemoration of his passion.
but the manner is Diverse, and the end is Diverse, that by this means (as christ himself hath instituted) we might celebrate & make commemoration of his passion.
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This is onely the sacrifice of the priest by publicke ministration, but verily and in affection it is the sacrifice of the whole Church, which euerye member of the Church doth vse and frequent, no man doth impugne it,
This is only the sacrifice of the priest by public ministration, but verily and in affection it is the sacrifice of the Whole Church, which every member of the Church does use and frequent, no man does impugn it,
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Peter. 2. offerentes spirituales hostias acceptabiles Deo per Iesum Christum. An holy priesthood offering spirituall sacrifices, acceptable to God by Iesus Christ.
Peter. 2. Offering spirituales Hostias acceptabiles God per Jesus Christ. an holy priesthood offering spiritual Sacrifices, acceptable to God by Iesus christ.
Now considering these three wayes, shall it be a good argument, to inculcate one way and to reiect the rest? To alledge one member of a deuision, to the reiection of the other? This is the peculiar maner of the heretikes the enimies of Christ,
Now considering these three ways, shall it be a good argument, to inculcate one Way and to reject the rest? To allege one member of a division, to the rejection of the other? This is the peculiar manner of the Heretics the enemies of christ,
as they did in the matter of the sacrament, by the spirituall eating of Christ to confute and reiect the reall and corporall eating of Christs body in the sacrament.
as they did in the matter of the sacrament, by the spiritual eating of christ to confute and reject the real and corporal eating of Christ body in the sacrament.
Such shiftes and fonde arguments they haue to seduce the vnlearned withall, which when they bee espyed and detected they appeare as they be Deuillishe and pernycious Sophistrie.
Such shifts and fond Arguments they have to seduce the unlearned withal, which when they be espied and detected they appear as they be Devilish and pernycious Sophistry.
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But that the reader may sée, that these scriptures, so alledged as they be by vs against the Masse, be of some force to proue that which we would proue by them:
But that the reader may see, that these Scriptures, so alleged as they be by us against the Mass, be of Some force to prove that which we would prove by them:
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We graunt that it is true, that Christ was offered but once for sinne: and that that once must néedes be by shedding of his bloud. For as saint Paule fayth.
We grant that it is true, that christ was offered but once for sin: and that that once must needs be by shedding of his blood. For as saint Paul faith.
must néedes haue his bloud shed, according to the figures of the olde lawe, which did all preach the shedding of the bloud of him that should purge vs,
must needs have his blood shed, according to the figures of the old law, which did all preach the shedding of the blood of him that should purge us,
then doe we alledge this truth (grounded vpon the scriptures, and confessed by you) agaynst that falsehoode affirmed by such as say that Christ is offered for sinne oftner then once,
then do we allege this truth (grounded upon the Scriptures, and confessed by you) against that falsehood affirmed by such as say that christ is offered for sin oftener then once,
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Which beyng in the forme of God: he thought it no robbery to be equall with God. &c. What shamelesse beast would saye, that Daniell sawe the Angels offer Christ in sacrifice to his father: because the text sayth.
Which being in the Form of God: he Thought it no robbery to be equal with God. etc. What shameless beast would say, that Daniell saw the Angels offer christ in sacrifice to his father: Because the text say.
And therfore we aunswere you, that our arguments are to strong for you to confute, by telling vs that Christ is offered thrée wayes of himselfe, and thrée wayes of man.
And Therefore we answer you, that our Arguments Are to strong for you to confute, by telling us that christ is offered thrée ways of himself, and thrée ways of man.
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Ergo it is superfluous to haue any other sacrifice to cure that wound. &c Secondly, Christ offered himselfe in figure, when he offered the Pascall Lambe.
Ergo it is superfluous to have any other sacrifice to cure that wound. etc. Secondly, christ offered himself in figure, when he offered the Pascal Lamb.
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when the text hath relation to a thing done two thousand yeares before the Pascall lambe and other sacrifices were instituted, is restrained to proue, that the thing that it hath relation to, was done by that Pascall Lambe and other sacrifices, instituted by the lawe that was ordeyned so many yeares after.
when the text hath Relation to a thing done two thousand Years before the Pascal lamb and other Sacrifices were instituted, is restrained to prove, that the thing that it hath Relation to, was done by that Pascal Lamb and other Sacrifices, instituted by the law that was ordained so many Years After.
When promise was made to the first man, that the séede of the woman should breake the serpents heade, and that promise was beleued of them to whome it was made:
When promise was made to the First man, that the seed of the woman should break the Serpents head, and that promise was believed of them to whom it was made:
which is to signifie the death of Christ, by slaying of the Lambe, and our emendement of life, by the eating of it with vnleauened bread. His wordes be these.
which is to signify the death of christ, by slaying of the Lamb, and our emendement of life, by the eating of it with unleavened bred. His words be these.
Celebrabatur Pascha in veteri populo, sicut nostis, occisione Agni cum Azymis: vbi occisio ouis, Christum significat, Azyma autem, nouam vitam. Hoc est, sine vetustate fermenti.
Celebrabatur Pascha in Veteri populo, sicut Nostis, occisione Agni cum Azymis: vbi occisio ouis, Christ significat, Azyma autem, nouam vitam. Hoc est, sine vetustate Ferment.
The true Passouer is come, Christ is offered vp, he passeth from death to life. For Paschal in the Hebrue, is interpreted, passing by, or passing ouer.
The true Passover is come, christ is offered up, he passes from death to life. For Paschal in the Hebrew, is interpreted, passing by, or passing over.
But as all the faythfull fathers that beléeued the promise, did offer passouer and other sacrifices, thereby to shewe their due obedience to the lawe of God, by which those things were commaunded to be done, trusting yt when the time should be fulfilled, God would performe his promise:
But as all the faithful Father's that believed the promise, did offer passover and other Sacrifices, thereby to show their due Obedience to the law of God, by which those things were commanded to be done, trusting that when the time should be fulfilled, God would perform his promise:
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so did Christ obserue al ye points of the law, absolutely, that being frée from the cursse of the lawe, he might delyuer from that cursse, those that were vnder it.
so did christ observe all you points of the law, absolutely, that being free from the curse of the law, he might deliver from that curse, those that were under it.
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as the same Chapiter that we bring against the Masse doth testifie (say you) Non in manufacta. &c. Iesus entred not into a temple made with handes. &c. It séemeth that you haue learned some painters diuinitie:
as the same Chapter that we bring against the Mass does testify (say you) Non in manufacta. etc. Iesus entered not into a temple made with hands. etc. It Seemeth that you have learned Some Painters divinity:
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affirming (as you do) that Christ is entered into heauen, to offer himselfe for vs. &c. We haue learned, both by the scriptures, and also by the auncient wryters:
affirming (as you do) that christ is entered into heaven, to offer himself for us etc. We have learned, both by the Scriptures, and also by the ancient writers:
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and he hath also appointed a time wherein we that be by him reconcyled, shall enioy the fruit of that reconciliation, that is euerlasting glorie in his kingdome, which with vs is yet to come,
and he hath also appointed a time wherein we that be by him reconciled, shall enjoy the fruit of that reconciliation, that is everlasting glory in his Kingdom, which with us is yet to come,
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and to accompt the sacrifice that Christ made vpon the crosse, to be but an ymage of a sacrifice, in comparison of that which he maketh perpetually in heauen.
and to account the sacrifice that christ made upon the cross, to be but an image of a sacrifice, in comparison of that which he makes perpetually in heaven.
he could not thinke well of you, that would make him a maintayner of your fond opinion, of Christes perpetuall offering of himselfe, drawing his wordes so farre from his meaning.
he could not think well of you, that would make him a maintainer of your found opinion, of Christ's perpetual offering of himself, drawing his words so Far from his meaning.
saint Ambrose doth note, that the ende which the Prophet doth desire to know, is that day wherein euery one shall rise out of the earth in his order, wherein our perfection doth begin.
saint Ambrose does note, that the end which the Prophet does desire to know, is that day wherein every one shall rise out of the earth in his order, wherein our perfection does begin.
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That he may know what he himselfe lacketh, what the lande of promise is, which bringeth forth contynuall fruites, what maner dwellings, the first, second,
That he may know what he himself lacketh, what the land of promise is, which brings forth continual fruits, what manner dwellings, the First, second,
Who would thinke that any man of learning, coulde be so blynded, as to vnderstand these wordes of Ambrose as you doe? His whole purpose is to declare, that in this mortall state:
Who would think that any man of learning, could be so blinded, as to understand these words of Ambrose as you do? His Whole purpose is to declare, that in this Mortal state:
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Ascende ergo in coelum: & videbis illa quorum vmbra hic erat, vel Imago. &c. Clime vp into heauen therefore (O thou man) and thou shalt sée those things, the shadowe or ymage whereof was here.
Ascend ergo in coelum: & You will see illa quorum vmbra hic erat, vel Imago. etc. Climb up into heaven Therefore (Oh thou man) and thou shalt see those things, the shadow or image whereof was Here.
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Thou shalt sée that priest, which is a priest in déede, euerlasting and continuall: whose ymages thou didst sée here, Peter, Paule, Iohn, Iames, Mathew, Thomas.
Thou shalt see that priest, which is a priest in deed, everlasting and continual: whose Images thou didst see Here, Peter, Paul, John, James, Matthew, Thomas.
And to put all men out of doubt, that Ambrose meaneth not to maintaine your madde assertion, of a perpetual oblation made by Christ in such sort as you imagine.
And to put all men out of doubt, that Ambrose means not to maintain your mad assertion, of a perpetual oblation made by christ in such sort as you imagine.
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And why of many and not of all? Because all doe not beléeue. &c. Here it is manifest, that Ambrose supposed that the sinnes of all the faithfull, were cleane consumed, by that one oblation that Christ offered once for all.
And why of many and not of all? Because all do not believe. etc. Here it is manifest, that Ambrose supposed that the Sins of all the faithful, were clean consumed, by that one oblation that christ offered once for all.
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I am sure you do not thinke, that this most perfite maner of offring that you speak of here (wherof you say the first was but an ymage) should be other then real & corporal.
I am sure you do not think, that this most perfect manner of offering that you speak of Here (whereof you say the First was but an image) should be other then real & corporal.
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that was, and shall, haue no place in Gods doings, when men will speake properly of him and his doings? God in himselfe is alwayes that, which with vs,
that was, and shall, have no place in God's doings, when men will speak properly of him and his doings? God in himself is always that, which with us,
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Humano autem modo, & dispensatione quadam haec dicta sunt: quemadmodum & illud, Filius nihil potest facere à se ipso. Haec enim dicit: ne Deo aduersari videatur.
Human autem modo, & Dispensation Quadam haec dicta sunt: quemadmodum & illud, Filius nihil potest facere à se ipso. Haec enim dicit: ne God aduersari Videatur.
ostendit, quod sua potestate hoc tribueret. Verum, vt diximus, aut dispensatoriè hoc dicit nunc Apostolus: aut ostendens eandem filij cum patre naturam, eandem { que } potentiam.
ostendit, quod sua potestate hoc tribueret. Verum, vt Diximus, Or dispensatoriè hoc dicit nunc Apostles: Or ostendens eandem filij cum patre naturam, eandem { que } potentiam.
which doth entreate the father for vs, or cause him to relent. But these wordes are spoken after the maner of men, and by a certaine dispensation: euen as is this.
which does entreat the father for us, or cause him to relent. But these words Are spoken After the manner of men, and by a certain Dispensation: even as is this.
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that you haue wrested the plaine scriptures, to proue the thrée folde offering of Christ, beside the oblation of himself in his supper, which is the point that you go about to declare.
that you have wrested the plain Scriptures, to prove the thrée fold offering of christ, beside the oblation of himself in his supper, which is the point that you go about to declare.
but we confesse, that he is, hath bene, and shall be so for euer, extending the vertue & force of his death and bloudshedding, to all the faythfull that eyther haue béene,
but we confess, that he is, hath be, and shall be so for ever, extending the virtue & force of his death and bloodshedding, to all the faithful that either have been,
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and the remission that was purchased and deserued thereby, humbly prayed for to God, that the same may be applyed vnto you by Christ. &c. Because all this is but your bare assertion without proofe, either by authoritie or reason:
and the remission that was purchased and deserved thereby, humbly prayed for to God, that the same may be applied unto you by christ. etc. Because all this is but your bore assertion without proof, either by Authority or reason:
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It shall suffice that I aunswere as saint Hierome doth in like case. Hoc quia de scripturis. &c Because this thing hath none authoritie of the scripture:
It shall suffice that I answer as saint Jerome does in like case. Hoc quia de Scriptures. etc. Because this thing hath none Authority of the scripture:
And you do but ioyne it with your fayth and deuotion in making humble prayer to God, that it would please him to applye to you the remission that Christ hath deserued by his passion.
And you do but join it with your faith and devotion in making humble prayer to God, that it would please him to apply to you the remission that christ hath deserved by his passion.
so in this matter of the sacrificeing and offering of Christ, to imagine a multitude of members, where in déede there is but one. And by such subtile shiftes: they do seduce the vnlearned.
so in this matter of the sacrificing and offering of christ, to imagine a multitude of members, where in deed there is but one. And by such subtle shifts: they do seduce the unlearned.
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let him call to remembraunce what I haue sayde before out of Dionisius Areopagita, where the Bishop (as he sayth) doth excuse himselfe that he offereth the host of our saluation, alledging that Christ did so commaund to be done, saying, do this in my remembrance.
let him call to remembrance what I have said before out of Dionysius Areopagite, where the Bishop (as he say) does excuse himself that he Offereth the host of our salvation, alleging that christ did so command to be done, saying, do this in my remembrance.
Saint Augustine sayth. Per hoc sacrificium (in sorma serui) & sacerdos est, ipse offerens, ipse & oblatio, cuius rei sacramentum, quotidianum esse voluit ecclesiae sacrificium, cum ipsius corporis ipse sic caput,
Saint Augustine say. Per hoc Sacrificium (in sorma Servant) & sacerdos est, ipse offerens, ipse & oblatio, cuius rei sacramentum, quotidian esse voluit ecclesiae Sacrificium, cum Himself corporis ipse sic caput,
By this sacrifice (in the forme of a seruaunt) Christ is a priest, being himselfe both the offerer and the oblation, of which oblation hee woulde the daylye sacrifice of the Church should be a sacrament,
By this sacrifice (in the Form of a servant) christ is a priest, being himself both the offerer and the oblation, of which oblation he would the daily sacrifice of the Church should be a sacrament,
A notable place resoluing diuerse doubtes, declaring that the dayly sacrifice of the Church which is the Masse, is a sacrament of Christes passion representing the same,
A notable place resolving diverse doubts, declaring that the daily sacrifice of the Church which is the Mass, is a sacrament of Christ's passion representing the same,
Heberi in victimis pecorum prophetiam celebrabant futurae victimae quam Christus obtulit vnde iam Christiani peracti eiusdem sacrificij, memoriam celebrant, sacro sancta oblatione & perticipatione corporis & sanguinis Christi.
Heberi in victimis pecorum prophetiam celebrabant futurae Victimae quam Christus obtulit vnde iam Christians peracti eiusdem sacrificij, memoriam celebrant, Sacred sancta oblation & perticipatione corporis & Blood Christ.
The Christen men nowe doe celebrate the memorie of the same sacrifice of Christ that is past by the most holy oblation and perticipation of Christes body and bloud.
The christian men now do celebrate the memory of the same sacrifice of christ that is passed by the most holy oblation and perticipation of Christ's body and blood.
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Marke howe that he sayeth christen men celebrate the memory of Christes passion, wherewithall? euen by the offeryng of the same body that suffered passion.
Mark how that he Saith christian men celebrate the memory of Christ's passion, wherewithal? even by the offering of the same body that suffered passion.
and what great trauaile and paynes Lodouicus Viues tooke in conferring of diuers copies, that thereby he might (as much as it was possible) set forth the worke of Austen in such sort as he wrote it.
and what great travail and pains Louis Viues took in conferring of diverse copies, that thereby he might (as much as it was possible) Set forth the work of Austen in such sort as he wrote it.
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I thinke that all the learned and wise that be trauayled in Austens workes, will think either of these readings, to be more like to be Austens, then that which you folow.
I think that all the learned and wise that be travailed in Austen's works, will think either of these readings, to be more like to be Austen's, then that which you follow.
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And that this dayly sacrifice of the Church, wherein she offereth hir selfe, is a sacrament of Christes offering of himselfe: euery man will graunt. For as Christ offered himselfe:
And that this daily sacrifice of the Church, wherein she Offereth his self, is a sacrament of Christ's offering of himself: every man will grant. For as christ offered himself:
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and to be sure, that this which you folowe is not agaynst that which the same Austen wryteth in other places of his workes, and agaynst the holy scriptures.
and to be sure, that this which you follow is not against that which the same Austen writes in other places of his works, and against the holy Scriptures.
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when they be partakers of the holy Communion of his bodie and bloud? And who will denie, that the fathers vsed to call that holy sacrament by the name of sacrifice or oblation,
when they be partakers of the holy Communion of his body and blood? And who will deny, that the Father's used to call that holy sacrament by the name of sacrifice or oblation,
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being in it selfe infinite, and shall neuer be consumed. But as saint Augustine sayth. Tibi hodie Christus est, tibi quotidiè resurgit. Thou hast Christ this daye:
being in it self infinite, and shall never be consumed. But as saint Augustine say. Tibi hodie Christus est, tibi quotidiè resurgit. Thou hast christ this day:
&c. To this godly honour called Latria, the oblation of sacrifice doth pertayne, and for that cause it is called Idolatrie if any sacrifice be done to Idols,
etc. To this godly honour called Latria, the oblation of sacrifice does pertain, and for that cause it is called Idolatry if any sacrifice be done to Idols,
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The externall and outwarde honour procedeth from the inwarde honour, and is the protestation, practise and vse of it, the worke of fayth outwardlye declared.
The external and outward honour Proceedeth from the inward honour, and is the protestation, practice and use of it, the work of faith outwardly declared.
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And whereas sacrifice is the speciall and chiefest adoration that can be, therefore this sacrifice of Christes owne bodye and bloud in the Masse beyng institute of Christ by his owne expresse commaundement (as I haue shewed alreadie) doth not onely not diminishe the glory of God,
And whereas sacrifice is the special and chiefest adoration that can be, Therefore this sacrifice of Christ's own body and blood in the Mass being institute of christ by his own express Commandment (as I have showed already) does not only not diminish the glory of God,
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Vnderstand well what I say and iudge not till ye heare what I meane. Saint Cyprian sayth. Passio domini sacrificium est quod offerimus. That sacrifice:
Understand well what I say and judge not till you hear what I mean. Saint Cyprian say. Passio domini Sacrificium est quod offerimus. That sacrifice:
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The oblation of Christs flesh which is made in the handes of the priest, is called Christes passion, death & crucifying, not by the truth of the thing, but by the mystery signifying.
The oblation of Christ Flesh which is made in the hands of the priest, is called Christ's passion, death & crucifying, not by the truth of the thing, but by the mystery signifying.
I shal take his passion representing to God the father the worke of our redemption, that we thereby being partakers of his bloudie sacrifice once made vpon the crosse,
I shall take his passion representing to God the father the work of our redemption, that we thereby being partakers of his bloody sacrifice once made upon the cross,
Chrisostome also sayth: Non aquam de hoc nobis sonte largitur, sed sanguinem viuum qui quan { que } ad mortis dominicae testimonium sumitur nobis tamen causa sit vitae.
Chrysostom also say: Non aquam de hoc nobis sonte largitur, sed sanguinem viuum qui quan { que } ad mortis Dominicae testimonium sumitur nobis tamen causa sit vitae.
Is not this to haue fruite of Christes passion applied vnto vs, when wee receyue life by receyuing of that which is offered in commemoration of Christes death.
Is not this to have fruit of Christ's passion applied unto us, when we receive life by receiving of that which is offered in commemoration of Christ's death.
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By these authorities ye see, that the sacrifice of the Masse doth nothing derogate from the passion of Christ but most of all doeth exalt it, repayring and renuing it for vs in the sight of the father, that we therby may be renued in grace,
By these authorities you see, that the sacrifice of the Mass does nothing derogate from the passion of christ but most of all doth exalt it, repairing and renewing it for us in the sighed of the father, that we thereby may be renewed in grace,
You shall haue a short and a plaine proofe: and leysure ynough to disproue it. Christes glory is to haue conquered death, hell, and damnation, alone in his owne person,
You shall have a short and a plain proof: and leisure enough to disprove it. Christ's glory is to have conquered death, hell, and damnation, alone in his own person,
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O death, I will be thy death: O hell, I will be thy sting. But the sacrifice of the Masse will not suffer that. Ergo, &c. But least you shoulde picke a quarrell to the forme of mine argument:
Oh death, I will be thy death: Oh hell, I will be thy sting. But the sacrifice of the Mass will not suffer that. Ergo, etc. But lest you should pick a quarrel to the Form of mine argument:
Ad hunc cultum &c. To thys godly honour. &c. In the matter that foloweth in the same Chapter, saint Austen doth make his owne meaning more playne then it can appéere by these onely wordes that you cite. He sayth thus.
Ad hunc cultum etc. To this godly honour. etc. In the matter that Followeth in the same Chapter, saint Austen does make his own meaning more plain then it can appear by these only words that you Cite. He say thus.
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Sacrificium laudis glorificabit me, & illic via est, vbi ostendam illi salutare meum. Huius sacrificij caro & sanguis, ante aduentum Christi, per victimas similitudinum promittebatur:
Sacrificium laudis glorificabit me, & illic via est, vbi ostendam illi salutare meum. Huius sacrificij Caro & sanguis, ante aduentum Christ, per victimas similitudinum promittebatur:
in passione Christi per ipsam veritatem reddebatur, post ascensum Christi, per sacramentum memoriae celebratur. The sacrifice of praise shall glorifie me:
in passion Christ per ipsam veritatem reddebatur, post ascensum Christ, per sacramentum Memoriae celebratur. The sacrifice of praise shall Glorify me:
it was performed by the truth thereof in déede. And after the ascention of Christ it is celebrated by a sacrament of remembraunce. And agayne he sayth.
it was performed by the truth thereof in deed. And After the Ascension of christ it is celebrated by a sacrament of remembrance. And again he say.
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euen for the mercie of God, make your bodies, a liuing, holy, and acceptable sacrifice. These words well weighed togither with those that you haue alledged:
even for the mercy of God, make your bodies, a living, holy, and acceptable sacrifice. These words well weighed together with those that you have alleged:
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It is not your masking mumming Masse, that he calleth the sacrament of remembraunce, whereby the sacrifice of praise is celebrated among the christians:
It is not your masking mumming Mass, that he calls the sacrament of remembrance, whereby the sacrifice of praise is celebrated among the Christians:
Et quia passionis eius mentionem, in sacrificijs omnibus facimus (Passio est enim Domini sacrificium quod offerimus) nihil aliud quam quod ille fecit facere debemus.
Et quia passionis eius mentionem, in sacrificijs omnibus facimus (Passio est enim Domini Sacrificium quod offerimus) nihil Aliud quam quod Isle fecit facere debemus.
And because we do in al our sacrifices, make mention of his passion (for ye sacrifice that we offer is his passion) we ought to do no other thing then he himself did.
And Because we do in all our Sacrifices, make mention of his passion (for you sacrifice that we offer is his passion) we ought to do no other thing then he himself did.
It is playne therefore, that Cyprian meaneth not of your Masse, but of our communion: which he calleth the passion of Christ, because it is celebrated in the remembraunce thereof:
It is plain Therefore, that Cyprian means not of your Mass, but of our communion: which he calls the passion of christ, Because it is celebrated in the remembrance thereof:
to cal the sacraments by the names of those things that they signifie. Now the reader doth (I doubt not) vnderstand what you haue sayde: and will iudge vprightly.
to call the Sacraments by the names of those things that they signify. Now the reader does (I doubt not) understand what you have said: and will judge uprightly.
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cum reuera sit sacramentum corporis Christi, illius videlicet, quod visibile, quod palpabile, mortale in cruce positum est vocatur { que } ipsa immolatio carnis, quae sacerdotis manibus fit:
cum Revera sit sacramentum corporis Christ, Illius videlicet, quod visibile, quod palpabile, mortale in Cruce positum est vocatur { que } ipsa immolatio carnis, Quae Sacerdote manibus fit:
not according to the truth of the thing, but according to the signifying mystery. So the sacrament of fayth which is vnderstande to be baptisme, is faith.
not according to the truth of the thing, but according to the signifying mystery. So the sacrament of faith which is understand to be Baptism, is faith.
Potestis, bibere Calicem quem ego bibiturus sum? Can ye drinke that cup that I must drinke of? But you haue found that he ment of the Chalice that the priest sayth Masse withall.
Potestis, bibere Calicem Whom ego bibiturus sum? Can you drink that cup that I must drink of? But you have found that he meant of the Chalice that the priest say Mass withal.
as you doe in this place the wordes of Austen, whereof I will make the reader iudge by letting him sée the hole sentence, wherof you cite but one part for your purpose. Austen hath written thus.
as you do in this place the words of Austen, whereof I will make the reader judge by letting him see the hold sentence, whereof you Cite but one part for your purpose. Austen hath written thus.
Ex ipsis reliquijs cogitationis, id est, ex ipsa memoria, quotidiè nobis sic immolatur, quasi quotidiè nos innouet, qui prima gratia sua nos innouauit. &c. And when we doe not forget the gift of our sauiour:
Ex Ipse reliquijs cogitationis, id est, ex ipsa memoria, quotidiè nobis sic immolatur, quasi quotidiè nos innouet, qui prima Gratia sua nos innouauit. etc. And when we do not forget the gift of our Saviour:
yet ought it not to depart out of our memorie, what was done for vs. &c. Here is not one word of that commemoration, that you would haue all men thinke that saint Austen ment of, when he sayde.
yet ought it not to depart out of our memory, what was done for us etc. Here is not one word of that commemoration, that you would have all men think that saint Austen meant of, when he said.
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for if Chrysostome ment so grossely as you vnderstand him, he did set vp the Masse as much to the derogation of Christes passion, as possibly he could. But Chrysostome had another meaning:
for if Chrysostom meant so grossly as you understand him, he did Set up the Mass as much to the derogation of Christ's passion, as possibly he could. But Chrysostom had Another meaning:
He teacheth the christians of Antioche: that those holy things that Christ giueth to them that be holy, are made vnto them instrumentall causes of euerlasting lyfe,
He Teaches the Christians of Antioch: that those holy things that christ gives to them that be holy, Are made unto them instrumental Causes of everlasting life,
when there was no way to encrease them but by hande wryting. Another thing is: the fond fables that in those workes are vsed, in the probation of weightie assertions,
when there was no Way to increase them but by hand writing. another thing is: the found fables that in those works Are used, in the probation of weighty assertions,
and no proufe made, eyther by scriptures, or authoritie of such as had before his dayes written of those matters, but bare assertions, contrarie to the scriptures and fathers that had bene before him.
and no proof made, either by Scriptures, or Authority of such as had before his days written of those matters, but bore assertions, contrary to the Scriptures and Father's that had be before him.
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what other thing should they teach but yt the Masse is a derogation to the passion of Christ? For what greater derogation can there be to Christs passion:
what other thing should they teach but that the Mass is a derogation to the passion of christ? For what greater derogation can there be to Christ passion:
vnlesse it be applyed by the mediation of some sacrificeing priest? And that it must néedes be effectuall to such as it shall by such mediation be applyed vnto, eyther in this lyfe or after.
unless it be applied by the mediation of Some sacrificing priest? And that it must needs be effectual to such as it shall by such mediation be applied unto, either in this life or After.
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Furthermore they say we make our owne workes (meaning the Masse) a sauiour beside Christ, which is nothing so, but by this sacrifice of the Masse, we declare, that we beleue there is no sauiour but onely Christ.
Furthermore they say we make our own works (meaning the Mass) a Saviour beside christ, which is nothing so, but by this sacrifice of the Mass, we declare, that we believe there is no Saviour but only christ.
For what doe we in the Masse? We confesse our sinnes, our vnworthinesse, our vnkindnes, our manifold transgresions of his eternal law, we graunt that we be not able to satisfie for the least offence we haue done,
For what do we in the Mass? We confess our Sins, our unworthiness, our unkindness, our manifold transgressions of his Eternal law, we grant that we be not able to satisfy for the least offence we have done,
We besech our most mercifull father, to looke vpon Christes merites, and to pardon our offences, to loke vpon Christes passion, and to releue our affection.
We beseech our most merciful father, to look upon Christ's merits, and to pardon our offences, to look upon Christ's passion, and to relieve our affection.
And therefore in the ende of the canon of the Masse we say thus. Non aestimator meriti sed veniae quaesumus largitor admitte per Christum dominum nostrum.
And Therefore in the end of the canon of the Mass we say thus. Non aestimator Merit sed Veniae quaesumus Largitor admit per Christ dominum nostrum.
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Also whatsoeuer thing we lacke, all plagues, all misfortunes, all aduersitie both ghostly and temporall, we require to be released of them, not through our worthinesse,
Also whatsoever thing we lack, all plagues, all misfortunes, all adversity both ghostly and temporal, we require to be released of them, not through our worthiness,
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Consider all this good people, and see whether in this doing we make our workes a newe sauiour beside Christ or no? Wee beleue also that our prayer is of more efficacye and strength in the presence of Christ in the time of the sacrifice, then at any other tyme. For so sayth saint Cyprian.
Consider all this good people, and see whither in this doing we make our works a new Saviour beside christ or no? we believe also that our prayer is of more efficacy and strength in the presence of christ in the time of the sacrifice, then At any other time. For so say saint Cyprian.
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In that houre whiles that christs death is celebrate and his fearefull sacrifice euen as the king were sitting vpon his mercy seat whatsoeuer thou wilt thou shalt bring to passe.
In that hour while that Christ's death is celebrate and his fearful sacrifice even as the King were sitting upon his mercy seat whatsoever thou wilt thou shalt bring to pass.
Stante siquidem vniuerso populo, manus in coelum extendente, caetu item sacerdotali, verendo { que } posito sacrifitio, quomodo deum non placaremus pro istis orantes? For when all the people standeth holding vp their handes to heauen,
Standing siquidem vniuerso populo, manus in coelum extendente, caetu item Sacerdotal, verendo { que } Placed sacrifitio, quomodo God non placaremus Pro istis Orantes? For when all the people Stands holding up their hands to heaven,
In manibus est hostia, adsunt Angelij, adsunt Arcangeli, adest filius dei, cum tanta horrore astent omnes, astent illi clamentes omnibus silentibus, putas temere haec fieri? ergo & alia temer & quae pro ecclesia pro sacerdotibus offeruntur,
In manibus est Hostia, adsunt Angelij, adsunt Arcangeli, adest filius dei, cum tanta horror astent omnes, astent illi clamentes omnibus silentibus, putas Temere haec fieri? ergo & Alias Temer & Quae Pro Church Pro sacerdotibus offeruntur,
When all men stand with such trembling, when the aungels stand crying, the other holding their peace, doest thou thinke these things are done in vaine? Then the other also be done in vaine, both that be offered for the Church,
When all men stand with such trembling, when the Angels stand crying, the other holding their peace, dost thou think these things Are done in vain? Then the other also be done in vain, both that be offered for the Church,
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sic angeli tunc proramis oleaginis corpus domini ipsum protendentes, rogant pro genere humano, quasi dicant, pro his domine rogamus quos tu adeo dilexisti, vt pro corum salute mortem obires animam cruce efflares, pro his supplicamus pro quibus ipse tuum largitus es sanguinem, pro his oramus pro quibus corpus hoc immolasti.
sic angeli tunc proramis oleaginis corpus domini ipsum protendentes, rogant Pro genere Human, quasi Speak, Pro his domine Rogamus quos tu adeo dilexisti, vt Pro corum salute mortem obires animam Cruce efflares, Pro his supplicamus Pro quibus ipse tuum largitus es sanguinem, Pro his oramus Pro quibus corpus hoc immolasti.
Like as men bearing braunches of Oliue trees, are wont to moue kinges to compassion, and with that kinde of tree do put them in remembraunce of mercy and pittie:
Like as men bearing branches of Olive trees, Are wont to move Kings to compassion, and with that kind of tree do put them in remembrance of mercy and pity:
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Lorde we praye for them whom thou hast so loued, that for their saluation thou hast suffered death and spent thy lyfe vpon the crosse, we make supplication for them for whom thou hast giuē thy bloud,
Lord we pray for them whom thou hast so loved, that for their salvation thou hast suffered death and spent thy life upon the cross, we make supplication for them for whom thou hast given thy blood,
Now considering this felowship with aungels, this humilitie of man, this pacifying of God, this efficacie of prayer for the sacrifice sake, this knowledging of our vnworthinesse, this our onely trust in the passion of Christ:
Now considering this fellowship with Angels, this humility of man, this pacifying of God, this efficacy of prayer for the sacrifice sake, this knowledging of our unworthiness, this our only trust in the passion of christ:
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Quod erat apud eum omnibus preciosius, vnigenitum pro nobis filium dedit, & cum essemus inimici, nec dedit solum, sed & nostram mensam fecit illum, omnia faciens ipse pro nobis,
Quod erat apud Eum omnibus preciosius, vnigenitum Pro nobis Son dedit, & cum essemus Inimici, nec dedit solum, sed & nostram Mensam fecit Ilum, omnia Faciens ipse Pro nobis,
& donando videlicet & gratiarum actores ipsa donorum suorum vbertate faciendo. &c. That thing that was with him most precious of all, his onely sonne hee hath giuen for vs,
& donando videlicet & Gratitude actores ipsa Donorum suorum vbertate faciendo. etc. That thing that was with him most precious of all, his only son he hath given for us,
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euen when wee were hys enemies, and not onely hath giuen him for vs, but also hath made him our table, doyng himselfe all things for vs, both rewarding vs,
even when we were his enemies, and not only hath given him for us, but also hath made him our table, doing himself all things for us, both rewarding us,
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and also with the plentie of his giftes making vs giuers of thankes, and because man in many thinges is vnthankfull to God, he in al thinges taketh vpon him our person,
and also with the plenty of his Gifts making us givers of thanks, and Because man in many things is unthankful to God, he in all things Takes upon him our person,
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and supplyeth that we ought to do, and euen by the very nature, of the sacrifice which is his bodie, stirreth vs to continuall giuing of thankes for all his benefites,
and supplieth that we ought to do, and even by the very nature, of the sacrifice which is his body, stirs us to continual giving of thanks for all his benefits,
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By this it euidently appeareth that nothing doth more exercise our fayth in the knowledge of our selues and god, nothing doth more encrease our charitie and hope in the mercie of God, then the Masse.
By this it evidently appears that nothing does more exercise our faith in the knowledge of our selves and god, nothing does more increase our charity and hope in the mercy of God, then the Mass.
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Where as (Iob was wont to do for his children) the Church of God our mother, being careful for al hir children least any of them by negligence, infirmitie,
Where as (Job was wont to do for his children) the Church of God our mother, being careful for all his children lest any of them by negligence, infirmity,
or wilfulnesse, haue offended, dayly prayeth and maketh sacrifice for them, and by that most acceptable sacrifie of hir husbandes bodie and bloud, doth mittigate almightie god, doth multiply & distributeth vnitie.
or wilfulness, have offended, daily Prayeth and makes sacrifice for them, and by that most acceptable sacrify of his Husbands body and blood, does mitigate almighty god, does multiply & distributeth unity.
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Nothing more setteth forth the benefite of Christ, because in thys sacrifice of the Masse, wee protest to haue all thinges by Christ, redemption, remission, sanctification,
Nothing more sets forth the benefit of christ, Because in this sacrifice of the Mass, we protest to have all things by christ, redemption, remission, sanctification,
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but the passion of Christ, which after this maner, by thys solemne representation as Christ hath instituted we dayly renue, that it might bee continually celebrate by mystery that once was offered for our raunsome, that because the effect of mans redemption ceaseth not,
but the passion of christ, which After this manner, by this solemn representation as christ hath instituted we daily renew, that it might be continually celebrate by mystery that once was offered for our ransom, that Because the Effect of men redemption ceases not,
but is to euery one in his time applied by continuall succession, so also that the sacrifice of this redemption should neuer cease but be alwayes to all men present in grace,
but is to every one in his time applied by continual succession, so also that the sacrifice of this redemption should never cease but be always to all men present in grace,
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Was not the worke that the priestes of the olde lawe wrought in offering sacrifice for sinne, accounted the purging of those sinnes that they offered them for? And why shall not your worke in offering Christ to his father:
Was not the work that the Priests of the old law wrought in offering sacrifice for sin, accounted the purging of those Sins that they offered them for? And why shall not your work in offering christ to his father:
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you will take vpon you to offer him to his father? For though you say that Christ hath ordeyned, that you should in such sort, renue and represent his passion:
you will take upon you to offer him to his father? For though you say that christ hath ordained, that you should in such sort, renew and represent his passion:
Pro quibus tibi offerrimus vel qui tibi offerunt, hoc sacrificium laudis, pro se suis { que } omnibus, pro redemptione animarum suarum. &c. Remember (say you) thy seruauntes and thine handmaydens. &c:
Pro quibus tibi offerrimus vel qui tibi offerunt, hoc Sacrificium laudis, Pro se suis { que } omnibus, Pro redemption animarum suarum. etc. remember (say you) thy Servants and thine handmaidens. etc.:
for whom we doe offer vnto thée, or which doe offer vnto thée, for themselues and for all theirs this sacrifice of prayse, for the redemption of their soules.
for whom we do offer unto thee, or which do offer unto thee, for themselves and for all theirs this sacrifice of praise, for the redemption of their Souls.
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yet in this one thing, of making the sacrament a sacrifice for the redemption of the soules of Gods people, you doe so presumpteously abuse, both the sacrament of Christ and the name of God, that your hole doing beside is made abhominable,
yet in this one thing, of making the sacrament a sacrifice for the redemption of the Souls of God's people, you do so presumpteously abuse, both the sacrament of christ and the name of God, that your hold doing beside is made abominable,
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You beleue (you say) that your prayer is of more efficacie and strength in the presence of Christ in the time of the sacrifice. &c. And here you take Cyprian to wytnesse, when he sayth:
You believe (you say) that your prayer is of more efficacy and strength in the presence of christ in the time of the sacrifice. etc. And Here you take Cyprian to witness, when he say:
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In hys presence, teares doe not begge pardon in vaine: neyther doth the sacrifice of a contrite hart, at any time suffer repulse. So that Cyprians meaning is:
In his presence, tears do not beg pardon in vain: neither does the sacrifice of a contrite heart, At any time suffer repulse. So that Cyprians meaning is:
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Stand back with thine Idole chapels, thou that gapest after gaines, and folowest rewards. &c. I referre it to the iudgement of all indifferent readers:
Stand back with thine Idol Chapels, thou that gapest After gains, and folowest rewards. etc. I refer it to the judgement of all indifferent Readers:
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In manibus est hostia, adsunt Angeli. &c. The host of our sacrifice is in the priestes handes, the Aungels be present. &c. And peraduenture the wordes that you sayde are in the thirde Homily: doe folow in this place. For he sayth thus.
In manibus est Hostia, adsunt Angeli. etc. The host of our sacrifice is in the Priests hands, the Angels be present. etc. And Peradventure the words that you said Are in the Third Homily: do follow in this place. For he say thus.
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Quid putas pro martyribus offerri, quod vocantur in illa hora, licet martyres sint? Etiam pro martyribus magnus honor nominari Domino praesente, dum mors illa perficitur & horrendum sacrificium, & ineffabilia sacramenta.
Quid putas Pro martyribus offerri, quod vocantur in illa hora, licet Martyrs sint? Etiam Pro martyribus magnus honour nominari Domino present, dum mors illa perficitur & horrendum Sacrificium, & ineffabilia Sacraments.
What doest thou thinke is offered for the Martyrs, in that they are named in that houre, notwithstanding they be Martyrs? Yea, it is a great honor for the Martyrs to be named in the presence of the Lorde,
What dost thou think is offered for the Martyrs, in that they Are nam in that hour, notwithstanding they be Martyrs? Yea, it is a great honour for the Martyrs to be nam in the presence of the Lord,
whiles that death and the horrible sacrifice, and the vnspeakable sacraments are performed. For euen as when ye king sitteth in iudgement, he finisheth whatsoeuer matters he lusteth,
while that death and the horrible sacrifice, and the unspeakable Sacraments Are performed. For even as when you King Sitteth in judgement, he finisheth whatsoever matters he Lusteth,
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seing Erasmus (the translatour) doth in his short Epistle set before the translation, giue all wise men to vnderstande, that the worke was neuer of Chrysostomes wrytings,
sing Erasmus (the translator) does in his short Epistle Set before the Translation, give all wise men to understand, that the work was never of Chrysostomes writings,
he playeth (or some other in his name) the Purgatorie Proctor, euen as though he had bene a Purgatory Chaplayne, or soule Masse priest. Fourthly, Chrysostome hath sayde.
he plays (or Some other in his name) the Purgatory Proctor, even as though he had be a Purgatory Chaplain, or soul Mass priest. Fourthly, Chrysostom hath said.
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Vt homines ramos olearum gerentes. &c. Like as men bearing branches of Oliue trées. &c. He séemeth to haue marked but a little the maner of Chrysostomes teaching:
Vt homines Ramos olearum gerentes. etc. Like as men bearing branches of Olive trees. etc. He Seemeth to have marked but a little the manner of Chrysostomes teaching:
This place may serue verye well, to proue that the prayer that is made by the Minister and the hole congregation in the time of the ministration of the holy communion:
This place may serve very well, to prove that the prayer that is made by the Minister and the hold congregation in the time of the ministration of the holy communion:
Bearing your hearers and readers in hand, that Chrysostome hath said, that Christ, euen by the very nature of the sacrifice, which is his bodie, doth stirre vs vp to continuall giuing of thanks:
Bearing your hearers and Readers in hand, that Chrysostom hath said, that christ, even by the very nature of the sacrifice, which is his body, does stir us up to continual giving of thanks:
where as Chrysostome maketh no mention at all of Christes bodie in that place, but of a kinde of sacrifice whereby God doth stirre vs vp to continuall thankesgiuing, which is the same that before he hath sayde is made our Table.
where as Chrysostom makes no mention At all of Christ's body in that place, but of a kind of sacrifice whereby God does stir us up to continual thanksgiving, which is the same that before he hath said is made our Table.
By this it doth euidently appeare, that nothing doth more exercise our fayth in the knowledge of God and our selues, nothing doeth more increase our charitie and hope in the mercy of God:
By this it does evidently appear, that nothing does more exercise our faith in the knowledge of God and our selves, nothing doth more increase our charity and hope in the mercy of God:
that acknowledgeth hir selfe and all hir Children, to be alreadie washed, and made pure and cleane by the bloud of hir husband, which he in his owne person offered, to make both hir and all hir children cleane thereby.
that acknowledgeth his self and all his Children, to be already washed, and made pure and clean by the blood of his husband, which he in his own person offered, to make both his and all his children clean thereby.
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Vnde & memores nos domini. &c. Wherefore we thy seruauntes, and people being mindfull of thy sonne Christ our Lorde, of his blessed passion, resurrection and glorious ascention, doe offer to thy most excellent maiestie of thy rewardes and giftes, this pure sacrifice, thys holy and vndefiled sacrifice, the holye bread of euerlasting life,
Vnde & Memories nos domini. etc. Wherefore we thy Servants, and people being mindful of thy son christ our Lord, of his blessed passion, resurrection and glorious Ascension, do offer to thy most excellent majesty of thy rewards and Gifts, this pure sacrifice, this holy and undefiled sacrifice, the holy bred of everlasting life,
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There be also other wordes of oblation folowing these words, saint Basill hath them, Chrysostome, saint Ambrose, the generall counsell holden at Ephesus, the latest of these was a thousand three hundred yeres ago, that it might appere that it is not newly brought in,
There be also other words of oblation following these words, saint Basil hath them, Chrysostom, saint Ambrose, the general counsel held At Ephesus, the latest of these was a thousand three hundred Years ago, that it might appear that it is not newly brought in,
for the Lambe was instituted to be offered for a memorie of the delyueraunce of the Iewes from the sworde of the Aungell that smote the first begotten of the Egiptians,
for the Lamb was instituted to be offered for a memory of the deliverance of the Iewes from the sword of the Angel that smote the First begotten of the egyptians,
Euen so this Lambe of God that lyeth vpon the table of our aultar is a sacrifice offered of vs in commemoration of our delyueraunce from the Deuill by the death of Christ.
Eve so this Lamb of God that lies upon the table of our altar is a sacrifice offered of us in commemoration of our deliverance from the devil by the death of christ.
In the olde Testament the first Lambe offered before their deliuery, & the Lambe which was offered euery yeare after in memory of the same deliuery, were verye reall Lambes in deede of one nature and condition:
In the old Testament the First Lamb offered before their delivery, & the Lamb which was offered every year After in memory of the same delivery, were very real Lambs in deed of one nature and condition:
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euen so the Lambe of God being Christ, which Christ himselfe offered in his supper, there instituting before his death, what we should contynually doe after his death,
even so the Lamb of God being christ, which christ himself offered in his supper, there instituting before his death, what we should continually do After his death,
But there is no such mention in any part of the holy scripture, whereby we may perceyue that it is Gods will that we should beleue that Christ offered himselfe in his last supper,
But there is no such mention in any part of the holy scripture, whereby we may perceive that it is God's will that we should believe that christ offered himself in his last supper,
As for the like reasons that you would make of the Paschal Lambe, and Christ offering himselfe vpon the Crosse, might bée well accepted of some of your Auditorie that were of your mind, and therefore blinded by affection.
As for the like Reasons that you would make of the Paschal Lamb, and christ offering himself upon the Cross, might been well accepted of Some of your Auditory that were of your mind, and Therefore blinded by affection.
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For who knoweth not, that Christ himselfe hath sayd. Non veni soluere legem, sed adimplere. Et qui soluerit vnum ex mandatis istis minimis: minimus vocabitur in Regno coelorum.
For who Knoweth not, that christ himself hath said. Non veni soluere legem, sed adimplere. Et qui soluerit One ex mandatis istis minimis: minimus vocabitur in Regno Coelorum.
and then one vpon the cup, lifting vp and laying downe. &c. or else the Masse that you haue in the popishe Church, is not that which Christ did then institute.
and then one upon the cup, lifting up and laying down. etc. or Else the Mass that you have in the popish Church, is not that which christ did then institute.
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doeth this proue that Christ had it? In your other sermon you coulde cite a rule out of Cyprian that was nighe hand .200. yeares before the eldest of the foure that you named nowe: wherein he sayth. In sacrificio quod Christus est: non nisi Christus sequēdus est.
doth this prove that christ had it? In your other sermon you could Cite a Rule out of Cyprian that was High hand.200. Years before the eldest of the foure that you nam now: wherein he say. In Sacrificio quod Christus est: non nisi Christus sequēdus est.
Carne & sanguine vtroque inuisibili, spirituali, intelligibili, signatur visibile Domini nostri Iesu Christi corpus & palpabile, plenum gratia omnium virtutum & diuina maiestate.
Flesh & sanguine vtroque inuisibili, Spiritual, intelligibili, signatur visibile Domini Our Iesu Christ corpus & palpabile, plenum Gratia omnium Virtues & Divine maiestate.
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that will when he hath bought the lofe that stood on the stall for a signe, say that he hath bought all the bread in the Bakehouse, whereof that lofe was a signe. If that reason be foolishe:
that will when he hath bought the lofe that stood on the stall for a Signen, say that he hath bought all the bred in the Bakehouse, whereof that lofe was a Signen. If that reason be foolish:
& al those Lambes of God that all the priests of the popes Church, eyther haue or shall offer in their Masses, are but all one in number, nature, condition, & dignitie.
& all those Lambs of God that all the Priests of the Popes Church, either have or shall offer in their Masses, Are but all one in number, nature, condition, & dignity.
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For the saying is saint Austens, and therfore not to be reiected, vnlesse you can disprooue it by better authoritie then the iudgement of the Baker. Saint Austen sayth.
For the saying is saint Austen's, and Therefore not to be rejected, unless you can disprove it by better Authority then the judgement of the Baker. Saint Austen say.
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so many as do know what the Art of reasoning meaneth (euen the children at the vniuersitie) can tell, that Relatiues are called NONLATINALPHABET, that is referred to somewhat:
so many as do know what the Art of reasoning means (even the children At the University) can tell, that Relatives Are called, that is referred to somewhat:
And in the same chapter confuting them that denied the immortalitie of the fleshe, by this reason that our fleshe, was nourished with Christes fleshe to eternall lyfe, concludeth thus.
And in the same chapter confuting them that denied the immortality of the Flesh, by this reason that our Flesh, was nourished with Christ's Flesh to Eternal life, Concludeth thus.
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Aut sententiam mutent, aut abstineant offerendo quae praedicta sunt, eyther let them chaunge their opinion, or else absteine from offering the same body and bloud of Christ we spake of.
Or sententiam mutent, Or abstineant offerendo Quae praedicta sunt, either let them change their opinion, or Else abstain from offering the same body and blood of christ we spoke of.
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Also the generall counsell of Constantinople sayth, that saint Iames did write the forme of a Masse, I omit the Latine, the wordes in Englishe be thus faithfully translate.
Also the general counsel of Constantinople say, that saint James did write the Form of a Mass, I omit the Latin, the words in English be thus faithfully translate.
Saint Iames brother to Christ our God according to the fleshe, to whome the church of Hierusalem was first committed, and Basilius which was Byshop of Caesarea, whose fame is knowne throughout the worlde, which deliuered in wryting the mysticall celebration of the sacrifices, haue declared that the cup in our holy ministery ought to be of water and wine mingled.
Saint James brother to christ our God according to the Flesh, to whom the Church of Jerusalem was First committed, and Basil which was Bishop of Caesarea, whose fame is known throughout the world, which Delivered in writing the mystical celebration of the Sacrifices, have declared that the cup in our holy Ministry ought to be of water and wine mingled.
Let no man therefore beleue them that say, the Apostles did not sacrifice themselues, nor none in their time except they can proue the negatiue, which they shall neuer doe.
Let no man Therefore believe them that say, the Apostles did not sacrifice themselves, nor none in their time except they can prove the negative, which they shall never do.
And the matter that you doe here alledge out of Ireneus, is sufficiently aunswered in the fourth, the fourtenth and twentie foure diuisions, of your former sermon.
And the matter that you do Here allege out of Irenaeus, is sufficiently answered in the fourth, the fourtenth and twentie foure divisions, of your former sermon.
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Wherfore I néede not here to make any further aunswere. Where you finde the Latine that you doe so faythfullye translate into Englishe: I can not tell.
Wherefore I need not Here to make any further answer. Where you find the Latin that you do so faithfully translate into English: I can not tell.
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Iacobus frater Domini secundum carnem, cui primum credita est Hierosolimitana Ecclesia, & Basilius Caesariensis Episcopus, cuius charitas per totum orbem refulsit:
Iacobus frater Domini secundum Carnem, cui primum credita est Hierosolimitana Ecclesia, & Basil Caesariensis Episcopus, cuius charitas per totum orbem refulsit:
For they did continually offer to God, that acceptable sacrifice that God requireth of Christians: which is their hole bodies and soules in his seruice.
For they did continually offer to God, that acceptable sacrifice that God requires of Christians: which is their hold bodies and Souls in his service.
Where the priest sayth, graunt good Lord, that this sacrifice which I haue offered to thy diuine maiestie, be propitiable or a meane to obteyne mercy, to me,
Where the priest say, grant good Lord, that this sacrifice which I have offered to thy divine majesty, be propitiable or a mean to obtain mercy, to me,
And surely these be most foolish of all, for if it be a sacrifice it must needes be a propitiatory sacrifice taking (propitiatorie) as it ought to be taken, not confounding the meaning of it by sophistrie,
And surely these be most foolish of all, for if it be a sacrifice it must needs be a propitiatory sacrifice taking (propitiatory) as it ought to be taken, not confounding the meaning of it by sophistry,
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This is their priuate sophistry, and yet they call other men sophisters, that detect and open their collusions, that diuide the sentence, that men might see,
This is their private sophistry, and yet they call other men sophisters, that detect and open their collusions, that divide the sentence, that men might see,
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If ye take it for the thing offered, which is the bodye of Christ, who can iustly denie but that the body of Christ is a sacrifice propitiatorie, seing saint Iohn sayth, he is the propitiation for our sinnes, euer was and euer shall be,
If you take it for the thing offered, which is the body of christ, who can justly deny but that the body of christ is a sacrifice propitiatory, sing saint John say, he is the propitiation for our Sins, ever was and ever shall be,
and the vse of the sacrament (as they would haue it) then it is not propitiatory in that degree of propitiation as Christes body is, but after an other sort.
and the use of the sacrament (as they would have it) then it is not propitiatory in that degree of propitiation as Christ's body is, but After an other sort.
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First for that that worthily deserueth mercy at Gods hande, and so the act the priest in offering, is not propitiatorie, of it selfe deseruing mercy, as Christ doth.
First for that that worthily deserves mercy At God's hand, and so the act the priest in offering, is not propitiatory, of it self deserving mercy, as christ does.
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And so the oblation of the priest is propitiatory, moouing and prouoking God to apply his mercy vnto vs. So praier is a sacrifice for sinnes, as S. Iames saith.
And so the oblation of the priest is propitiatory, moving and provoking God to apply his mercy unto us So prayer is a sacrifice for Sins, as S. James Says.
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And christ taught vs to pray thus, forgiue vs our trespases, as we forgiue them that trespase against vs. And also promised to giue vs, that we aske in Christs name.
And Christ taught us to pray thus, forgive us our trespass, as we forgive them that trespase against us And also promised to give us, that we ask in Christ name.
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For all good workes that we doe, both fasting, prayer, almose, forgiuing of my neighbour is done for this ende, to mittigate Gods anger against our sinnes,
For all good works that we do, both fasting, prayer, almose, forgiving of my neighbour is done for this end, to mitigate God's anger against our Sins,
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Which I shal proue vnto you by the holy fathers, Origen wryteth thus. Si referantur haec ad mysterij magnitudinem, inuenies commemorationem istam habere ingentem repropiationis effectum.
Which I shall prove unto you by the holy Father's, Origen writes thus. Si referantur haec ad mysterij magnitudinem, inuenies commemorationem istam habere ingentem repropiationis effectum.
& si respicias ad illam commemorationem de qua dicit dominus hoc facite in meam commemorationem, inuenies quod ista est commemoratio sola quae propitium faciat Deum.
& si respicias ad Illam commemorationem de qua dicit dominus hoc Facite in meam commemorationem, inuenies quod ista est Commemoration sola Quae propitium Faciat God.
Saint Augustine sayth likewise. Nemo melius praeter martyres meruit tibi requiescere vbi & hostia christus est & sacerdos scilicet, vt propitiationem de oblatione hostiae consequantur.
Saint Augustine say likewise. Nemo Better praeter Martyrs meruit tibi requiescere vbi & Hostia christus est & sacerdos scilicet, vt propitiationem de oblation Hostiae consequantur.
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No man hath deserued better then the Martyrs, to rest (and be buried) there, where Christ is both the host and the priest (that is to say vnder the aultare,) for this ende that they might attayne propitiation by the oblation of the hoste.
No man hath deserved better then the Martyrs, to rest (and be buried) there, where christ is both the host and the priest (that is to say under the altar,) for this end that they might attain propitiation by the oblation of the host.
Sacrificium illud mirabile & coeleste quod tu instituisti & offerri praecepisti in cōmemorationē tuae charitatis mortis scilicet & passionis, pro salute nostra pro quotidiana fragilitatis nostrae reparatione.
Sacrificium illud Marvelous & Celeste quod tu instituisti & offerri praecepisti in cōmemorationē tuae charitatis mortis scilicet & passionis, Pro salute nostra Pro Quotidian fragilitatis Nostrae reparation.
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That maruellous & heauenly sacrifice, which thou hast instituted and commaunded to be offered in remembrance of thy charitie, that is to say, of thy death and passion,
That marvelous & heavenly sacrifice, which thou hast instituted and commanded to be offered in remembrance of thy charity, that is to say, of thy death and passion,
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Si laicis imperatur, vt propter orationem abstineant ab vxoribus, quid de episcopo sentiendū est, qui quotidie pro suis populi { que } peccatis illibatas deo oblaturus est victimas.
Si laicis imperatur, vt propter orationem abstineant ab vxoribus, quid de Bishop sentiendum est, qui quotidie Pro suis People { que } peccatis illibatas God oblaturus est victimas.
If it be commaunded to the lay men, that for prayers cause they should absteyne from their wyues, what should we thinke of a Byshop that must offer daylie pure sacrifices for his owne sinnes and the peoples.
If it be commanded to the lay men, that for Prayers cause they should abstain from their wives, what should we think of a Bishop that must offer daily pure Sacrifices for his own Sins and the peoples.
Thus ye perceaue, that I haue shewed you, and proued that the oblation of the priest in the Masse is a sacrifice propitiatorie for the sinnes of them that be aliue, that is to say, moouing and prouoking God to pardon the sinnes of the priest and of the people.
Thus you perceive, that I have showed you, and proved that the oblation of the priest in the Mass is a sacrifice propitiatory for the Sins of them that be alive, that is to say, moving and provoking God to pardon the Sins of the priest and of the people.
And saint Ambrose exhorteth the people to pray for the soule of Valentinian the Emperour, for whome he did offer the sacrifice of Christes body. Chrysostome sayth.
And saint Ambrose exhorteth the people to pray for the soul of Valentinian the Emperor, for whom he did offer the sacrifice of Christ's body. Chrysostom say.
Non frustra sancitum est ab apostolis, vt in celebratione venerandorum mysteriorum memoria fiat eorum, qui hinc discesserunt: noucrunt illis multum hinc emolumenti fieri. &c. It was not in vaine ordeyned of the Apostles, that in the celebration of the honorable misteries, there should memory be made of them that were departed hence.
Non frustra sancitum est ab Apostles, vt in celebration venerandorum Mysteriorum memoria fiat Their, qui hinc discesserunt: noucrunt illis multum hinc emolumenti fieri. etc. It was not in vain ordained of the Apostles, that in the celebration of the honourable Mysteres, there should memory be made of them that were departed hence.
Saint Augustine sayth in his booke of confessions, that the sacrifice of our price, which is Christes owne naturall body was offered for his mothers soule after she was dead.
Saint Augustine say in his book of confessions, that the sacrifice of our price, which is Christ's own natural body was offered for his mother's soul After she was dead.
Sed & si nunquàm in scripturis veteribus omnino legeretur, non parua hac consuetudine claret authoritas vbi in praecibus Sacerdotis quae Domino Deo ad eius altare funduntur, locum suum habet etiam commendatio mortuorum, In the Bookes of the Machabes we read, that there was sacrifice offred for the dead.
Said & si nunquàm in Scriptures veteribus Omnino legeretur, non Parua hac Consuetudine claret Authoritas vbi in praecibus Sacerdote Quae Domino God ad eius altar funduntur, locum suum habet etiam commendatio Mortuorum, In the Books of the Maccabees we read, that there was sacrifice offered for the dead.
But although in the olde scriptures there were no such thing read, yet there appereth no small authoritie in this custome, that amongs the prayers of the priest, which are made to our Lorde God at his aultar, the commendation and prayer for the dead hath also his place.
But although in the old Scriptures there were no such thing read, yet there appeareth no small Authority in this custom, that amongst the Prayers of the priest, which Are made to our Lord God At his altar, the commendation and prayer for the dead hath also his place.
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Marke well that he sayth, it was an olde custome, in the Church for priests in their Masse to pray for the dead, in his time which is aboue.1130. yere ago.
Mark well that he say, it was an old custom, in the Church for Priests in their Mass to pray for the dead, in his time which is above.1130. year ago.
And to them they profite, they profite to this ende, eyther that they should haue full remission or at least that they should haue more tolerable damnation.
And to them they profit, they profit to this end, either that they should have full remission or At least that they should have more tolerable damnation.
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By this little I haue sayde, ye may perceaue, after what sort it is true, that the Masse is a sacrifice propitiatorie for sinne, both for the quick and the dead.
By this little I have said, you may perceive, After what sort it is true, that the Mass is a sacrifice propitiatory for sin, both for the quick and the dead.
It is true therefore, that Oecumenius hath sayd. Caro Christi est propitiatorium nostrarum iniquitatum. The fleshe of Christ is the propitiation for our iniquities.
It is true Therefore, that Oecumenius hath said. Caro Christ est Propitiatory nostrarum iniquitatum. The Flesh of christ is the propitiation for our iniquities.
Iustificantur autem gratis, per gratiam ipsius, per redemptionem quae est in Christo Iesu: quem proposuit Deus propitiatorem, perfidem in sanguine ipsius.
Iustificantur autem gratis, per gratiam Himself, per redemptionem Quae est in Christ Iesu: Whom proposuit Deus propitiatorem, perfidem in sanguine Himself.
whome God hath set to be a propitiatour, through fayth in his bloud. Your distinction therefore, that tendeth to a nother mediation or propitiation then this:
whom God hath Set to be a Propitiator, through faith in his blood. Your distinction Therefore, that tendeth to a neither mediation or propitiation then this:
Origen hath sayd thus (say you) Si referantur haec. &c. If these wordes be referred to the greatnesse of our mysterie. &c. Here you haue thrust in the Pronowne ours,
Origen hath said thus (say you) Si referantur haec. etc. If these words be referred to the greatness of our mystery. etc. Here you have thrust in the Pronoun ours,
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Where as in déede, he meaneth of the misterie of the.xij. loaues: yt were continually vpon the table in the tabernacle before the Arke of the couenant.
Where as in deed, he means of the mystery of the xij loaves: that were continually upon the table in the tabernacle before the Ark of the Covenant.
Si redeas ad illum panem, qui de coelo descendit, & dat huic mundo vitam, illum panem propositionis. &c. If thou returne to that breade which came downe from heauen,
Si redeas ad Ilum Bread, qui de coelo descendit, & that huic mundo vitam, Ilum Bread propositionis. etc. If thou return to that bread which Come down from heaven,
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and giueth life to this worlde, that bread of proposition, whom God hath set to be a propisiation, through fayth in his bloud. &c. And doth not Cyprian call the Sacrament Holocaustum. & c? Of this place of Cyprian, I haue sayde ynough to satisfie the reasonable reader, in the aunswere to the fift diuision of your former Sermon.
and gives life to this world, that bred of proposition, whom God hath Set to be a propisiation, through faith in his blood. etc. And does not Cyprian call the Sacrament Holocaust. & c? Of this place of Cyprian, I have said enough to satisfy the reasonable reader, in the answer to the fift division of your former Sermon.
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Concerning the two places that you alledge out of Austen: I wil trouble the reader with nothing, more then the iudgement of Erasmus, concerning the two bookes that you alledge them out of.
Concerning the two places that you allege out of Austen: I will trouble the reader with nothing, more then the judgement of Erasmus, Concerning the two books that you allege them out of.
Of the first, he sayth thus. Quae sine controuersia sunt Augustini: primo posuimus loco. Impudentissimum figmentum sermonum ad fratres in eremo agentes:
Of the First, he say thus. Quae sine Controversy sunt Augustini: primo posuimus loco. Impudentissimum figmentum Sermons ad Brothers in eremo agents:
in suum angulum reiecimus, de quo suo loco non nihil dicemus. Insunt & coeteris, multa parum referentia phrasim & eruditionem Augustini: quorum aliquot notauimus.
in suum Angulum reiecimus, de quo Sue loco non nihil dicemus. Insunt & coeteris, Multa Parum referentia phrasim & eruditionem Augustini: quorum aliquot notauimus.
Those works which are vndoubtedlye Austens owne: we haue placed in the first place. That most vnshamefast lye, of the sermons to the brethren that liued in wildernesse:
Those works which Are undoubtedly Austen's own: we have placed in the First place. That most unshamefast lie, of the Sermons to the brothers that lived in Wilderness:
Liber qui sequitur, ex superioribus libellis, magna ex parte sarcinaetus est, per quempiam, nec eruditione, nec eloquentia preditum: proinde, non video, cur admodum lectu dignus videatur.
Liber qui sequitur, ex superioribus libellis, Magna ex parte sarcinaetus est, per quempiam, nec erudition, nec Eloquence preditum: Therefore, non video, cur admodum lectu Dignus Videatur.
Capite. 17. ponit in potestate hominis, vt promereatur Regnum coelorum: quam sententiam vbi { que } detestatur Augustinus. Quanquam idem. Capite. 22. dicit diuersum.
Capite. 17. Ponit in potestate hominis, vt promereatur Kingdom Coelorum: quam sententiam vbi { que } detestatur Augustine. Quanquam idem. Capite. 22. dicit diuersum.
The booke that foloweth is for the most part patched togither out of the little bookes that go before, by some man that had neyther learning nor eloquence:
The book that Followeth is for the most part patched together out of the little books that go before, by Some man that had neither learning nor eloquence:
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You haue mistaken the place that you alledge out of Hierome. For vpon the first Chapter to Titus: he wryteth not one worde that may be wrested to such a meaning,
You have mistaken the place that you allege out of Jerome. For upon the First Chapter to Titus: he writes not one word that may be wrested to such a meaning,
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that the indifferent Reader may weigh altogither, and iudge of the wryters meaning. Eucharistiae sacramentum, & in tempore victus, & omnibus mandatum à domino:
that the indifferent Reader may weigh altogether, and judge of the writers meaning. Eucharistiae sacramentum, & in tempore victus, & omnibus mandatum à domino:
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Athanasius sayth Intelligimus animas peccatorum. &c. We vnderstand, that the soules of sinners. &c. Howe farre vnlike it is, that Athanasius Archbishop of Alexandria, should be Authour of these questions and aunsweres:
Athanasius say Intelligimus animas peccatorum. etc. We understand, that the Souls of Sinners. etc. How Far unlike it is, that Athanasius Archbishop of Alexandria, should be Author of these questions and answers:
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Then that he was of the Gréeke Church: and therefore wrote as a Gretian: these things kept in memorie, and the matter conteyned in some of the aunsweres considered:
Then that he was of the Greek Church: and Therefore wrote as a Gretian: these things kept in memory, and the matter contained in Some of the answers considered:
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if hystories be true, were first brought out of Persia ) doth make no mention of any such feast, notwithstanding that in expounding of Lukes Gospell, he doth speake of their comming out of the East to séeke Christ.
if histories be true, were First brought out of Persiam) does make no mention of any such feast, notwithstanding that in expounding of Lukes Gospel, he does speak of their coming out of the East to seek christ.
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he alleageth matter out of Epiphanius, who was not so auncient as he himselfe was (if he were the right Athanasius ) and he giueth him titles of great authoritie, acknowledging him to be a father of him and other of his tyme, and a worker of myracles.
he allegeth matter out of Epiphanius, who was not so ancient as he himself was (if he were the right Athanasius) and he gives him titles of great Authority, acknowledging him to be a father of him and other of his time, and a worker of Miracles.
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In the aunswere to the .14. question, he sayth, that men worthie to be beleued, that were spirite coniurers, had tolde him, that they had séene the Deuill in his owne likenesse:
In the answer to the.14. question, he say, that men worthy to be believed, that were Spirit conjurers, had told him, that they had seen the devil in his own likeness:
And the reasons, that (in the aunswere that you alledge) he sheweth, whereby we doe vnderstande, that sinners soules haue some benefite, by thinges done for them after they be departed:
And the Reasons, that (in the answer that you allege) he shows, whereby we do understand, that Sinners Souls have Some benefit, by things done for them After they be departed:
The other is the nature of wine, which (as hée sayth) being fast closed in a vessell, will when it féeleth the odour or sauour of the vine that beginneth to budde in the field:
The other is the nature of wine, which (as he say) being fast closed in a vessel, will when it feeleth the odour or savour of the vine that begins to bud in the field:
To the other thrée places that you alledge out of Austen: I must aunswere thus. It appeareth by these thrée, and certaine other places of saint Austens workes:
To the other thrée places that you allege out of Austen: I must answer thus. It appears by these thrée, and certain other places of saint Austen's works:
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which was to make mention of the dead in their prayers, when according to Christes institution, they did celebrate the holye Communion of the bodie and bloud of Christ.
which was to make mention of the dead in their Prayers, when according to Christ's Institution, they did celebrate the holy Communion of the body and blood of christ.
Be not bound to my wrytings, as to the Canonicall scriptures, but when thou shalt finde in them that which thou diddest not beleue before, beleue it without any staying or staggering:
Be not bound to my writings, as to the Canonical Scriptures, but when thou shalt find in them that which thou didst not believe before, believe it without any staying or staggering:
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Nos noua omnia quae Christus non docuit, iure damnamus: quia fidelibus via Christus est. Si igitur Christus non docuit, quod docemus: etiam nos id detestabile iudicamus.
Nos noua omnia Quae Christus non Doctrine, iure Damnamus: quia fidelibus via Christus est. Si igitur Christus non Doctrine, quod docemus: etiam nos id detestabile iudicamus.
These sentences and such like (whereof there be many in the auncient fathers wrytings) do cause me not to consent to that which Austen wryteth in those places that you alledge,
These sentences and such like (whereof there be many in the ancient Father's writings) do cause me not to consent to that which Austen writes in those places that you allege,
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It is manifest therefore, that he vnderstandeth that oblation that he speaketh of, to be but a meane to mooue God to applie the merites of his sonne, to such as whiles they liued here, did by repentaunce and fayth, make themselues méete to be partakers of mercie.
It is manifest Therefore, that he understandeth that oblation that he speaks of, to be but a mean to move God to apply the merits of his son, to such as while they lived Here, did by Repentance and faith, make themselves meet to be partakers of mercy.
For so he teacheth in plaine wordes, in the same place that you cite, saying. Sed eis haec prosunt, que cum viuerent, vt haec sibi postea prodessè possent meruerunt.
For so he Teaches in plain words, in the same place that you Cite, saying. said eis haec prosunt, que cum viverent, vt haec sibi postea prodessè possent meruerunt.
Yea, you may sée by this place of Austen: that your purgatory priests, which are hyred to sing for soules, doe not serue the soules that they sing for, but their owne bellies.
Yea, you may see by this place of Austen: that your purgatory Priests, which Are hired to sing for Souls, do not serve the Souls that they sing for, but their own bellies.
Some thinke it a great blasphemy, that we should saye, the priest applyeth the effect of Christes passion, to whome he lysteth, or for whome he maketh his oblation.
some think it a great blasphemy, that we should say, the priest Applieth the Effect of Christ's passion, to whom he listeth, or for whom he makes his oblation.
nor doe not apply the merites and effect of Christes passion, to whome we list, we doe but apply our prayer and our intent of oblation, beseeching almightie God to apply the effect of his sonnes passion, which is his grace & remissiō of sinne to them, for whom we pray.
nor do not apply the merits and Effect of Christ's passion, to whom we list, we do but apply our prayer and our intent of oblation, beseeching almighty God to apply the Effect of his Sons passion, which is his grace & remission of sin to them, for whom we pray.
Only God applyeth to vs remission of sinne, we but pray for it, and by the commemoration of his sonnes passion prouoke him to apply so that all that we doe, is but by peticion and intercession, not by authoritie as God doth.
Only God Applieth to us remission of sin, we but pray for it, and by the commemoration of his Sons passion provoke him to apply so that all that we do, is but by petition and Intercession, not by Authority as God does.
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Scotus, Biel, Angelus, Vincentius, and Holcot: haue in open writing sayde, that the force and effect of the sacrifice, is distributed and applied, not onely by God but by the priest also.
Scotus, Biel, Angelus, Vincentius, and Holcot: have in open writing said, that the force and Effect of the sacrifice, is distributed and applied, not only by God but by the priest also.
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and thus wyth these vile and odious wordes they go about to bring the Masse in hatred with the simple people, that can not tell nor iudge, what it is, saying wee haue certaine peculiar Masses for all those things in our Masse booke.
and thus with these vile and odious words they go about to bring the Mass in hatred with the simple people, that can not tell nor judge, what it is, saying we have certain peculiar Masses for all those things in our Mass book.
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For there be not in our bokes peculiar Masses for these thinges, but in certayne Masses there be some peculiar prayers for these and such like things, and that by good reason.
For there be not in our books peculiar Masses for these things, but in certain Masses there be Some peculiar Prayers for these and such like things, and that by good reason.
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for the pacyfying of sedition, for peace, and the prosperous estate of things, for the auoyding of all euilles that hang oouer vs. For the fruites of the earth and of the sea, and such other.
for the pacyfying of sedition, for peace, and the prosperous estate of things, for the avoiding of all evils that hang oouer us For the fruits of the earth and of the sea, and such other.
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Saint Augustine in his booke De ciuitate dei, telleth a story of a Gentleman called Hesperius, who hauing an house and groundes about it in the Countrey, where his seruants and beastes were much vexed with euill spirites,
Saint Augustine in his book De ciuitate dei, Telleth a story of a Gentleman called Hesperus, who having an house and grounds about it in the Country, where his Servants and beasts were much vexed with evil spirits,
and pray, that this calamitie might cease. One of them went, and offered there the sacrifice of Christes body, praying as much as he could, that the vexation by the euil spirites might cease,
and pray, that this calamity might cease. One of them went, and offered there the sacrifice of Christ's body, praying as much as he could, that the vexation by the evil spirits might cease,
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and mightily deliuer you from all errors, and rid you from the incursion of all destruction, that the Cattell also, which serue for your vse, may by his power, be deliuered.
and mightily deliver you from all errors, and rid you from the incursion of all destruction, that the Cattle also, which serve for your use, may by his power, be Delivered.
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doe thou taking pitie and compassion, driue away from thy faythfull ones, all errours, and the perniciousnesse of the violent destruction of raging diseases in cattell.
do thou taking pity and compassion, driven away from thy faithful ones, all errors, and the perniciousness of the violent destruction of raging diseases in cattle.
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If the leaprosie of swine, the manifolde diseases of horses, the morian and rot of shéepe and other cattell, be of the number of those raging diseases:
If the Leprosy of Swine, the manifold diseases of Horses, the morian and rot of sheep and other cattle, be of the number of those raging diseases:
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I referre the Reader for aunswere, to that which I haue aunswered to the .30. diuision of this sermon, where you alledge his thirde Homilie vpon the Epistle to the Philippians.
I refer the Reader for answer, to that which I have answered to the.30. division of this sermon, where you allege his Third Homily upon the Epistle to the Philippians.
I haue giuen the reader occasion to consider the corruption that is found in this worke of saint Austens, by the conference of many copies, wherof some containe a sound doctrine according to the scriptures, and some cleane contrary.
I have given the reader occasion to Consider the corruption that is found in this work of saint Austen's, by the conference of many copies, whereof Some contain a found Doctrine according to the Scriptures, and Some clean contrary.
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In hoc Capite, non dubium est, quin multa sint addita velut declarandi gratia, ab ijs, qui omnia magnorum authorum scripta, spurcis suis manibus contaminabant:
In hoc Capite, non Dubium est, quin Multa sint addita velut declarandi Gratia, ab ijs, qui omnia magnorum authorum Scripta, spurcis suis manibus contaminabant:
There is no doubt, but that in this Chapter there be many things added (as it were to declare and make the matter more plaine) by such as with their filthie fistes, haue defiled all the writings of great authors:
There is no doubt, but that in this Chapter there be many things added (as it were to declare and make the matter more plain) by such as with their filthy fists, have defiled all the writings of great Authors:
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that this fable which you alledge for your purpose, was neuer written by saint Austen. You haue no good ground therefore, in this place to say, that you do as the holy saints haue done,
that this fable which you allege for your purpose, was never written by saint Austen. You have no good ground Therefore, in this place to say, that you do as the holy Saints have done,
The institution of Christ concerning this sacrament contayneth three things which he himselfe did, and by his commaundement gaue authority to the Church to doe the same.
The Institution of christ Concerning this sacrament Containeth three things which he himself did, and by his Commandment gave Authority to the Church to do the same.
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And for the other kinde, whereas the due matter is wine mixed with water, they notwithstanding the institution and example of our sauiour Christ, commaunded no water to be put in, raysing vp again the pernicious rotten and extincted heresies which Fermentarij and Armeni did maintaine.
And for the other kind, whereas the due matter is wine mixed with water, they notwithstanding the Institution and Exampl of our Saviour christ, commanded no water to be put in, raising up again the pernicious rotten and extincted heresies which Fermentarij and Armeni did maintain.
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And thus howsoeuer now they pretend a zeale to maintaine the institution of Christ, then they vtterly destroyed the institution of Christ, eyther denying or defrauding the necessary consecration of the sacrament.
And thus howsoever now they pretend a zeal to maintain the Institution of christ, then they utterly destroyed the Institution of christ, either denying or defrauding the necessary consecration of the sacrament.
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than if he consecrate them, that hath receyued no degree of priesthood? The intent also to doe that the Church doth without mocking, dissimulation or contrarye purpose is required.
than if he consecrate them, that hath received no degree of priesthood? The intent also to do that the Church does without mocking, dissimulation or contrary purpose is required.
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And for this point what intention shall we thinke these men had of late that vtterly denied to consecrate or receyue Christes body & bloud vnder the formes of bread and wine,
And for this point what intention shall we think these men had of late that utterly denied to consecrate or receive Christ's body & blood under the forms of bred and wine,
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but onely to receyue the creatures of bread and wine, and thereby to be partakers of Christes body and bloud? For in the booke of their last communion, these were the wordes of the inuocation.
but only to receive the creatures of bred and wine, and thereby to be partakers of Christ's body and blood? For in the book of their last communion, these were the words of the invocation.
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Good Lord graunt vs that we receauing these thy creatures of bread and wine according to thy sonnes institution, may be partakers of his body and bloud.
Good Lord grant us that we receiving these thy creatures of bred and wine according to thy Sons Institution, may be partakers of his body and blood.
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Was there euer heard of any such institution? Looke throughout al the scripture and shew me where, euer Christ did institute, that by eating of bread and wine, men should be partakers of his body and bloud.
Was there ever herd of any such Institution? Look throughout all the scripture and show me where, ever christ did institute, that by eating of bred and wine, men should be partakers of his body and blood.
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then it was a playne forged lye bearing men in hande that Christ instituted that he neuer thought, wherby appeareth that they had not this intention which is required to the due consecration:
then it was a plain forged lie bearing men in hand that christ instituted that he never Thought, whereby appears that they had not this intention which is required to the due consecration:
and also that they in words pretending to haue a zeale to maintaine Christes institution in their deedes shewed themselues enimies and aduersaries to the same.
and also that they in words pretending to have a zeal to maintain Christ's Institution in their Deeds showed themselves enemies and Adversaries to the same.
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Your barbarous babling lawiers, haue vsed a worde of their owne making, in such sort as you would vse Solennis, making it contrary to Priuus: and they say, solempnizare matrimoniū, for celebrare matrimonium. To celebrate mariage,
Your barbarous babbling Lawyers, have used a word of their own making, in such sort as you would use Solennis, making it contrary to Priuus: and they say, solempnizare matrimoniū, for celebrare matrimonium. To celebrate marriage,
Yea, I doe not onely say it, but I will proue it also, euen by your owne wordes concerning those thrée things that you say the sacrament conteyneth, as it is the institution of Christ. I reason thus.
Yea, I do not only say it, but I will prove it also, even by your own words Concerning those thrée things that you say the sacrament Containeth, as it is the Institution of christ. I reason thus.
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Whatsoeuer Masse hath not all these thrée things, is against the institution of Christ. But your priuate Masse lacketh one of them, that is Participation:
Whatsoever Mass hath not all these thrée things, is against the Institution of christ. But your private Mass lacketh one of them, that is Participation:
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Thus going about to proue your negatiue: you haue ministred matter to proue our affirmatiue. Well you procéede to the foure things that are required in the due consecration.
Thus going about to prove your negative: you have ministered matter to prove our affirmative. Well you proceed to the foure things that Are required in the due consecration.
The first, is necessarie matter, &c. We say as you doe, that the necessarye matter is breade, made of such graine as is vsuall in the place, which commonly is wheate: and wine made of Grapes.
The First, is necessary matter, etc. We say as you do, that the necessary matter is bread, made of such grain as is usual in the place, which commonly is wheat: and wine made of Grapes.
Non sufficit autem ad hoc pasta, cum non sit cibus vsualis, nec conueniens nutrimentum. Paste, or starch, is not sufficient matter for this conuersion or turning of substaunce:
Non sufficit autem ad hoc pasta, cum non sit cibus vsualis, nec conueniens nutrimentum. Past, or starch, is not sufficient matter for this conversion or turning of substance:
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And saint Thomas sayth, that saint Gregorie maketh the matter plaine, for the libertie that we teach in this matter. For he sayth thus. Romana Ecclesia offert azymos panes:
And saint Thomas say, that saint Gregory makes the matter plain, for the liberty that we teach in this matter. For he say thus. Roman Ecclesia offered azymos panes:
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propterea quòd dominus, sine vlla commixtione suscepit carnem. Sed certae Ecclesiae offerunt fermentatum: pro eo quod verbum patris indutum est carne, sicut fermentum miscetur farinae.
propterea quòd dominus, sine vlla commixtion suscepit Carnem. Said certae Ecclesiae offerunt fermentatum: Pro eo quod verbum patris indutum est Carnem, sicut fermentum miscetur farinae.
Vnde, sicut peccat presbiter in Ecclesia latinorum, celebrans de pane sermentato: ita peccaret presbiter Grecus in Ecclesia Grecorū, celebrans de Azymo pane, quasi peruertens Ecclesiae suaeritum.
Vnde, sicut peccat presbyter in Ecclesia Latinorum, celebrans de pane sermentato: ita peccaret presbyter Grecus in Ecclesia Grecorū, celebrans de Azymo pane, quasi peruertens Ecclesiae suaeritum.
but that he did breath them out vpon bread and wine, or commaunde that they shoulde be breathed out by his ministers, sub vna prolatione, vnder one pronunciation, without pausing or staying, as your Canon doth prescribe:
but that he did breath them out upon bred and wine, or command that they should be breathed out by his Ministers, sub Una prolatione, under one pronunciation, without pausing or staying, as your Canon does prescribe:
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but to teach the hearers, that Christ hath ordeyned a liuely and effectuall sacrament, to represent vnto the worthy receyuers, their vnitie in him their head,
but to teach the hearers, that christ hath ordained a lively and effectual sacrament, to represent unto the worthy Receivers, their unity in him their head,
and that euerlasting lyfe that they receyue from him, as members from their head. And you are but an euill scholer, that so slaunderously report of your newe maisters:
and that everlasting life that they receive from him, as members from their head. And you Are but an evil scholar, that so slanderously report of your new masters:
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Yea, your owne schoole Doctours, are yet at variance about it. Some say: that Christ consecrated with some other wordes, before he sayde this is my body. Some other say:
Yea, your own school Doctors, Are yet At variance about it. some say: that christ consecrated with Some other words, before he said this is my body. some other say:
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that he spake those words secretly first, and consecrated by them: and afterwarde vsed them to declare what he had made of the breade and wine. And some thinke:
that he spoke those words secretly First, and consecrated by them: and afterward used them to declare what he had made of the bread and wine. And Some think:
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And they that holde, that it is wrought by the pronouncing of these words, doe not agrée. Some say, Hoc, this: is it that worketh all. Some say, Est, is:
And they that hold, that it is wrought by the pronouncing of these words, do not agree. some say, Hoc, this: is it that works all. some say, Est, is:
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And some say, vin. The first sillable, the Verbe copulatiue, or the last sillable. There is no such disagréeing founde in your newe maisters wrytings or examples.
And Some say, vin. The First Syllable, the Verb copulative, or the last Syllable. There is no such disagreeing found in your new masters writings or Examples.
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And whatsoeuer thing else, should haue bene wrought by that Masse, is cleane disappointed: sauing only that the priest hath his money, and the peoples folly is fed.
And whatsoever thing Else, should have be wrought by that Mass, is clean disappointed: Saving only that the priest hath his money, and the peoples folly is fed.
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so doe the flesh and bloud of Christ by fayth enter into our soules, to be the sustinaunce of them, whereby both body and soule shall lyue for euer in ioy.
so do the Flesh and blood of christ by faith enter into our Souls, to be the sustenance of them, whereby both body and soul shall live for ever in joy.
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And graunt that we receyuing these thy creatures of bread and wine, according to thy sonne our sauiour Christes holye institution, in remembraunce of his death and passion:
And grant that we receiving these thy creatures of bred and wine, according to thy son our Saviour Christ's holy Institution, in remembrance of his death and passion:
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you should not haue néeded to haue wylled your auditorie, to looke throughout the scriptures, to finde where Christ did institute, that by eating of bread and wine, men should be partakers of his bodie and bloud.
you should not have needed to have willed your auditory, to look throughout the Scriptures, to find where christ did institute, that by eating of bred and wine, men should be partakers of his body and blood.
& at length would haue nothing to remaine, but a bare cōmunion, what face haue they to cry vpon christs institution, institution, which they haue in so many pointes broken and violated as I haue shewed? & yet that they would haue is no part of Christs institutiō.
& At length would have nothing to remain, but a bore communion, what face have they to cry upon Christ's Institution, Institution, which they have in so many points broken and violated as I have showed? & yet that they would have is no part of Christ Institution.
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For the vse of the sacrament is that it should be receaued and eaten, and therefore in dyuers councels it was decreed that whosoeuer tooke the sacrament at the priestes hande and did not eate it,
For the use of the sacrament is that it should be received and eaten, and Therefore in Diverse Counsels it was decreed that whosoever took the sacrament At the Priests hand and did not eat it,
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but left to the disposition of the Church, the Church hath taken an other order in these things, wylling that all shall communicate that be worthy and disposed.
but left to the disposition of the Church, the Church hath taken an other order in these things, willing that all shall communicate that be worthy and disposed.
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So that the number whether there be many or fewe, or but one in one place that receyue, maketh not the ministration of the priest for that thing vnlawfull.
So that the number whither there be many or few, or but one in one place that receive, makes not the ministration of the priest for that thing unlawful.
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and to teach his disciples what they should do continually afterward in cōmemoration of his death, must needs haue ministred it to mo then himself,
and to teach his Disciples what they should do continually afterwards in commemoration of his death, must needs have ministered it to more then himself,
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You haue falsely charged vs with taking awaye the due matter. &c. And as for the leauing out of the principall verbe (Est) Let him be charged withall that did it.
You have falsely charged us with taking away the due matter. etc. And as for the leaving out of the principal verb (Est) Let him be charged withal that did it.
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Our intent in doing that we doe, is to imitate the Church of Christ: and not the Church of Antichrist, which is the Church of Rome. Wee offer that oblation:
Our intent in doing that we do, is to imitate the Church of christ: and not the Church of Antichrist, which is the Church of Rome. we offer that oblation:
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which you haue and doe still, in so many poynts violate and breake as appereth by that which I haue answered to that which you haue shewed, proouing that which we haue, to be the institution of Christ.
which you have and do still, in so many points violate and break as appeareth by that which I have answered to that which you have showed, proving that which we have, to be the Institution of christ.
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And where as you go about to render a reason, and make a proufe, that the Communion that we haue is not the institution of Christ, saying that the vse of the sacrament is, that it shoulde be receyued. &c. I marueil if you did not blushe when you spake it.
And where as you go about to render a reason, and make a proof, that the Communion that we have is not the Institution of christ, saying that the use of the sacrament is, that it should be received. etc. I marueil if you did not blush when you spoke it.
and hange it ouer your altar, sometime, till it be so vinewed and mowled, that you must nedes burne it? how dare you carie it about your stréetes in procession? And how dare you fetch it out in tempests:
and hang it over your altar, sometime, till it be so vinewed and mowled, that you must needs burn it? how Dare you carry it about your streets in procession? And how Dare you fetch it out in tempests:
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And where you say that the ceremonies and rites that be vsed about the ministration of the sacrament, doe not appertaine to the institution of Christ, we say so to:
And where you say that the ceremonies and Rites that be used about the ministration of the sacrament, do not appertain to the Institution of christ, we say so to:
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and that therefore the Church ought not to make a matter of necessitie of them, but leaue them to the discretion of euery particuler congregation, to vse or leaue them,
and that Therefore the Church ought not to make a matter of necessity of them, but leave them to the discretion of every particular congregation, to use or leave them,
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but all is to make some shewe of a libertie left to the Church, to ordaine that one alone may in the presence of a multitude, celebrate that sacrament,
but all is to make Some show of a liberty left to the Church, to ordain that one alone may in the presence of a multitude, celebrate that sacrament,
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and receyue it alone, as commonly your Massing priestes do. But it will not be. For not onely the example of Christ in his last supper is to the contrary,
and receive it alone, as commonly your Massing Priests do. But it will not be. For not only the Exampl of christ in his last supper is to the contrary,
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and woulde haue mooued this néedelesse question, what shall we doe in remembraunce of thée? Woulde he not haue sayd, take breade, giue thankes, deuide it amongest you, and eate it:
and would have moved this needless question, what shall we do in remembrance of thee? Would he not have said, take bread, give thanks, divide it amongst you, and eat it:
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for it is my bloud? And what libertie is here left to the Church to ordaine that the priest alone, may do this to himselfe in the presence of a multitude that should be partakers with him,
for it is my blood? And what liberty is Here left to the Church to ordain that the priest alone, may do this to himself in the presence of a multitude that should be partakers with him,
And that the action should be celebrated by the Congregation, that desire to be partakers thereof in the remembraunce of Christes death and passion, and not otherwise.
And that the actium should be celebrated by the Congregation, that desire to be partakers thereof in the remembrance of Christ's death and passion, and not otherwise.
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The necessitie that you say draue Christ to minister to mee then to himselfe: either fighteth holye agaynst your purpose, or else one part of it agaynst another.
The necessity that you say drove christ to minister to me then to himself: either fights holy against your purpose, or Else one part of it against Another.
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and teach his disciples, what they should do afterwarde in the commemoration of his death. How this can agrée with your purpose, and with the rest that you write there: let the discrete reader iudge.
and teach his Disciples, what they should do afterward in the commemoration of his death. How this can agree with your purpose, and with the rest that you write there: let the discrete reader judge.
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but not a Priest? Tertulian declareth the difficultie for a Christen wife to obserue hir religion without offence that hath an infidel to hir husband, among other thinges sayth thus.
but not a Priest? Tertullian Declareth the difficulty for a christian wife to observe his Religion without offence that hath an infidel to his husband, among other things say thus.
Of this place we gather the maner of the Church in that time, shortly after Christ, that the people receiuing the Sacrament at the priestes hand in the Church, did cary it home with them,
Of this place we gather the manner of the Church in that time, shortly After christ, that the people receiving the Sacrament At the Priests hand in the Church, did carry it home with them,
but Christ as it is called, as the faithfull onely know, to be so, so we learne also that men and women were wont to receyue it alone without any other companie assembled with them, which is sufficient for our purpose at this tyme.
but christ as it is called, as the faithful only know, to be so, so we Learn also that men and women were wont to receive it alone without any other company assembled with them, which is sufficient for our purpose At this time.
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When a certaine woman went about to open hir chest, wherein was the holy one of God with vnworthie handes, she was afraid for the fire that rose from thence, that she durst not touch it.
When a certain woman went about to open his chest, wherein was the holy one of God with unworthy hands, she was afraid for the fire that rose from thence, that she durst not touch it.
And Eusebius in his storie telleth that the maner was to send the sacrament to Bishops straungers, that chaunced to come thither for this ende, to knowe whether they were Catholike and of their fayth or no, which they knewe,
And Eusebius in his story Telleth that the manner was to send the sacrament to Bishops Strangers, that chanced to come thither for this end, to know whither they were Catholic and of their faith or no, which they knew,
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they vsed to take some part of the holy misteries home with them, reseruing the same in reuerend maner, that they might by the receyuing therof, renewe in their memorie, the thing that the holye mysteries doe plainely preache vnto vs, which is our lincking togither into the felowship of members of one body,
they used to take Some part of the holy Mysteres home with them, reserving the same in reverend manner, that they might by the receiving thereof, renew in their memory, the thing that the holy Mysteres do plainly preach unto us, which is our linking together into the fellowship of members of one body,
When the Israelites sawe their owne inhabilitie to stande before their enimies, they sent for the Arcke of God, that by the presence thereof, they might be encouraged and made able to ouercome them:
When the Israelites saw their own inhability to stand before their enemies, they sent for the Ark of God, that by the presence thereof, they might be encouraged and made able to overcome them:
and yet obserue the institution of Christ, which (by your owne confession) is, that there should be participation in it? The women did not celebrate the Lordes supper,
and yet observe the Institution of christ, which (by your own Confessi) is, that there should be participation in it? The women did not celebrate the lords supper,
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neyther doth it séeme, that it was thought leafull then to haue a chaplayne of ease (as in the Popes church, euery man that will may) but they reserued some part of that which was ministred in an open congregation,
neither does it seem, that it was Thought leafull then to have a chaplain of ease (as in the Popes Church, every man that will may) but they reserved Some part of that which was ministered in an open congregation,
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And if he shall know that it is bread (that thou eatest) he doth not beléeue that it is that bread yt it is sayd to be, that is to say, misticall bread.
And if he shall know that it is bred (that thou Eatest) he does not believe that it is that bred that it is said to be, that is to say, mystical bred.
But you must not haue illum ioyned with Panem: but with Christum. And, for (that bread) you say (him) I leaue the iudgement of your dealing herein, to the godly learned:
But you must not have Ilum joined with Bread: but with Christ. And, for (that bred) you say (him) I leave the judgement of your dealing herein, to the godly learned:
Shall this prooue, that the priest which sayth Masse at Rome, and sosseth vp all himselfe (for so slouenly doe some of them vse to receyue their consecration) doth communicate with the rest that in like maner do say Masse in other places.
Shall this prove, that the priest which say Mass At Room, and sosseth up all himself (for so slovenly do Some of them use to receive their consecration) does communicate with the rest that in like manner do say Mass in other places.
I trowe thys historie (when it is well weighed) wyll teache the contrarie. What néeded those Byshops of Rome to send part of the sacrament to those other:
I trow this history (when it is well weighed) will teach the contrary. What needed those Bishops of Room to send part of the sacrament to those other:
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For Paulinus (a Byshop of the Latine Church) doth in thrée seuerall Epistles, make mention of loaues of bread, which he sent to saint Austen and other:
For Paulinus (a Bishop of the Latin Church) does in thrée several Epistles, make mention of loaves of bred, which he sent to saint Austen and other:
Panem vnum sanctitati tuae, vnitatis gratia misimus: in quo etiam Trinitatis soliditas continetur. Hunc panem Eulogiam esse, tu facies dignatione sumendi.
Bread One sanctitati tuae, vnitatis Gratia misimus: in quo etiam Trinitatis soliditas continetur. Hunc Bread Eulogiam esse, tu fancies dignatione sumendi.
Ne vacuum fraternae humanitatis officium videretur, de buccelato christianae expeditionis, in cuius procinctu quotidie ad frugalitatis annonam militamus:
Ne vacuum fraternae humanitatis officium videretur, de buccelato Christian expeditionis, in cuius procinctu quotidie ad frugalitatis annonam militamus:
Least my duetie in writing, might séeme voyde of brotherly humanitie, out of the Bisket that the christians haue in a readynesse, in the prouyding whereof, I doe daylie labour to prouide necessary victual:
lest my duty in writing, might seem void of brotherly humanity, out of the Biscuit that the Christians have in a readiness, in the providing whereof, I do daily labour to provide necessary victual:
The example of Serapion, may serue you somewhat to proue the reseruation of the sacrament: in such consideration as was then to be had, of such as Serapion was.
The Exampl of Serapion, may serve you somewhat to prove the reservation of the sacrament: in such consideration as was then to be had, of such as Serapion was.
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Least such therefore, should lack the comfortable consolation of the sacrament, in such extremitie: some part of the sacrament was reserued to be giuen them in such case.
lest such Therefore, should lack the comfortable consolation of the sacrament, in such extremity: Some part of the sacrament was reserved to be given them in such case.
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when he would delyuer it to Serapion his boy, & bid him dip it, and giue it to the olde man? Did he thinke that it was the very reall body and bloud of Christ,
when he would deliver it to Serapion his boy, & bid him dip it, and give it to the old man? Did he think that it was the very real body and blood of christ,
and although there were no scripture, yet in this matter which is but a ceremonie, concerning the number of the receyuers, the custome and vse of Christs Church, is a sufficient rule for a christen man to stay himselfe by.
and although there were no scripture, yet in this matter which is but a ceremony, Concerning the number of the Receivers, the custom and use of Christ Church, is a sufficient Rule for a christian man to stay himself by.
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Chapter of the Acts of the Apostles, where saint Paule comforting all the companie, that were with him in the ship, who then were in extreeme daunger of drowning, promising them all their lyues,
Chapter of the Acts of the Apostles, where saint Paul comforting all the company, that were with him in the ship, who then were in extreme danger of drowning, promising them all their lives,
and exhorting them to take meate, that had fasted fourtene dayes before receyued the sacrament before them all alone, as I take it. The wordes be these.
and exhorting them to take meat, that had fasted fourtene days before received the sacrament before them all alone, as I take it. The words be these.
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Here is no mention that he gaue it to any other, and if it had beene a thing necessarie of the institution of christ, belike he would haue expressed it.
Here is no mention that he gave it to any other, and if it had been a thing necessary of the Institution of Christ, belike he would have expressed it.
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But I can say more for this place, for the scripture calleth, that saint Paule eate (NONLATINALPHABET) whiche is a woorde whereby the Sacrament is commonly expressed,
But I can say more for this place, for the scripture calls, that saint Paul eat () which is a word whereby the Sacrament is commonly expressed,
and that all the other did eate (NONLATINALPHABET) which signifieth common meates, and the scripture sayeth (omnes) all the other tooke their meat, amonges whome there were manye infidels,
and that all the other did eat () which signifies Common Meats, and the scripture Saith (omnes) all the other took their meat, among whom there were many Infidels,
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but not one scripture or sentence of any sound Authour, to proue that the priest may celebrate the Lords supper (which you cal the Masse) and minister to himselfe alone.
but not one scripture or sentence of any found Author, to prove that the priest may celebrate the lords supper (which you call the Mass) and minister to himself alone.
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you say that Chrysostome doth expound this place of the sacrament, euen in that place where he sayth that the sacrament is not onely a thing sanctified, but sanctification it selfe.
you say that Chrysostom does expound this place of the sacrament, even in that place where he say that the sacrament is not only a thing sanctified, but sanctification it self.
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Of what authoritie those Homilies be whereof this that you alledge here is the seuententh: I haue sufficiently noted in mine aunswere to the .13. diuision of your former sermon.
Of what Authority those Homilies be whereof this that you allege Here is the seuententh: I have sufficiently noted in mine answer to the.13. division of your former sermon.
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So that the Chrysostome that wrote them: may be as well credited as your selfe. But let vs sée how faythfully, and friendly you handle him. He hath sayd thus.
So that the Chrysostom that wrote them: may be as well credited as your self. But let us see how faithfully, and friendly you handle him. He hath said thus.
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Men thought that saint Luke that wrote the hystorie, had ment nothing else but to auoyde Tautologie: but you haue espied that he ment to teach vs, that saint Paule said a priuate Masse.
Men Thought that saint Lycia that wrote the history, had meant nothing Else but to avoid Tautology: but you have espied that he meant to teach us, that saint Paul said a private Mass.
For in the Gréeke, the sentence is thus. NONLATINALPHABET. Omnes autē animaequiores facti. Or as Erasmus hath translated it. Porro animis iam recreatis omnium.
For in the Greek, the sentence is thus.. Omnes autē Higher souls facti. Or as Erasmus hath translated it. Porro animis iam recreatis omnium.
It is not expressed in the scripture: Ergo, it is not to be beléeued. I would haue you once learne to tell the truth, and shame the Deuill. We reason thus.
It is not expressed in the scripture: Ergo, it is not to be believed. I would have you once Learn to tell the truth, and shame the devil. We reason thus.
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O Lord how they abuse this place of Chrysostome, that he sayth to rebuke the negligence of the people that commeth not, they alledge it to finde fault at the diligence of the priest that commeth.
Oh Lord how they abuse this place of Chrysostom, that he say to rebuke the negligence of the people that comes not, they allege it to find fault At the diligence of the priest that comes.
and to pray for the people, should sinne deadly, if he did ioyne himselfe more and more to Christ by receyuing daylie the spirituall foode of his body and bloud,
and to pray for the people, should sin deadly, if he did join himself more and more to christ by receiving daily the spiritual food of his body and blood,
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and one or two were commed vp to the aultar, and kneeled downe to communicate with the priest after the priest had receiued, they both departed and went away, not receauing eyther of contempt,
and one or two were communed up to the altar, and kneeled down to communicate with the priest After the priest had received, they both departed and went away, not receiving either of contempt,
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is God so vnmercifull as to condemne the priest for the casualtie of an other man which lyeth not in his power to auoyde? Our saluation were a very tickle thing if one man should cōmit deadly sinne against his will intending to serue god,
is God so unmerciful as to condemn the priest for the casualty of an other man which lies not in his power to avoid? Our salvation were a very tickle thing if one man should commit deadly sin against his will intending to serve god,
But what is this, to that the priest should not receiue al one? nothing at al. And yet it serueth vs to declare that Chrysostome intended nothing else,
But what is this, to that the priest should not receive all one? nothing At all And yet it serveth us to declare that Chrysostom intended nothing Else,
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We must consider in the Greeke Church, howe there was certaine degrees of the placing of the people, the priests stood at the aultar, the Clarkes within the Chauncell, the worthye receauers, in a distinct place beside the priestes, the penitents in a lower place, the Catechumine which were men, learning oure faith,
We must Consider in the Greek Church, how there was certain Degrees of the placing of the people, the Priests stood At the altar, the Clerks within the Chancel, the worthy Receivers, in a distinct place beside the Priests, the penitents in a lower place, the Catechumine which were men, learning our faith,
And it was a decree of the whole catholike Church, that certaine men which were not suffered to communicate in the sacramēt, should during their penaunce communicate onely in prayer.
And it was a Decree of the Whole catholic Church, that certain men which were not suffered to communicate in the sacrament, should during their penance communicate only in prayer.
Concerning them that had committed ydolatry and were in penaunce not yet reconciled, and nowe be departing out of their bodies, let the olde Canon be obserued, that he that is departing, be not defrauded of the necessary vytayle of lyfe,
Concerning them that had committed idolatry and were in penance not yet reconciled, and now be departing out of their bodies, let the old Canon be observed, that he that is departing, be not defrauded of the necessary vytayle of life,
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Wee may see by this, that the meaning of Chrysostome is, as I haue declared. Other make an argument of the worde Communio, that the sacrament is called a communion, because many receaued it.
we may see by this, that the meaning of Chrysostom is, as I have declared. Other make an argument of the word Communion, that the sacrament is called a communion, Because many received it.
For it is so called, not for that many communicate together in one place, but for the effect of the sacrament, because it maketh many diuers men one mistical body of Christ.
For it is so called, not for that many communicate together in one place, but for the Effect of the sacrament, Because it makes many diverse men one mystical body of christ.
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because it gathereth our lyues that be diuided a sunder many wayes, into the one state, whereby we are ioyned to God and among our selues in one bodye, and so forth.
Because it gathereth our lives that be divided a sunder many ways, into the one state, whereby we Are joined to God and among our selves in one body, and so forth.
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If the priest receyue one part of the sacrament in the Church, and afterward cary the rest two or three miles to a sick man, doth he not communicate with another? & yet that other is not together with him in one place, standing at his elbow.
If the priest receive one part of the sacrament in the Church, and afterwards carry the rest two or three miles to a sick man, does he not communicate with Another? & yet that other is not together with him in one place, standing At his elbow.
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but for that his doing in priuate Massing, is one of the greatest causes of the peoples negligence in not comming to be partakers of the mysteries with him. Chrysostome sayth.
but for that his doing in private Massing, is one of the greatest Causes of the peoples negligence in not coming to be partakers of the Mysteres with him. Chrysostom say.
Multam video rerum inaequalitatem. In alijs quidem temporibus, cum puri frequenter sitis, non acceditis: in Pascha verò, licet sit aliquid à vobis patratum, acceditis.
Much video rerum inaequalitatem. In Alijs quidem temporibus, cum puri frequenter sitis, non acceditis: in Pascha verò, licet sit Aliquid à vobis patratum, acceditis.
and yet perswadeth the people, that if they be present and worship and pray as he doth in an vnknowne tongue, they shall haue as much spirituall benefite,
and yet Persuadeth the people, that if they be present and worship and pray as he does in an unknown tongue, they shall have as much spiritual benefit,
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For his exercise is of Antichrists deuising, to the defaceing, and displaceing of Christs institution. The very place of Chrysostome telleth not yt the priests did celebrate the sacrifice daylie:
For his exercise is of Antichrists devising, to the defacing, and displacing of Christ Institution. The very place of Chrysostom Telleth not that the Priests did celebrate the sacrifice daily:
But if you will néedes enforce vs to allow your conclusion, wherein you say that it is plaine, yt they did sacrifice. &c. I pray you let it be knowne to the world, in what order they did sacrifice.
But if you will needs enforce us to allow your conclusion, wherein you say that it is plain, that they did sacrifice. etc. I pray you let it be known to the world, in what order they did sacrifice.
quotquot estis. &c. Thou hearest the Beadle that is present, making proclamation and saying. As many of you as be penitents: pray euerye one of you. And whosoeuer be not partakers: are penitents.
quotquot Ye are. etc. Thou Hearst the Beadle that is present, making proclamation and saying. As many of you as be penitents: pray every one of you. And whosoever be not partakers: Are penitents.
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would séeke to iustifie his disorderly and shamelesse doing, by the wordes of the Beadle, spoken to the penitents, in the time when the hole Church prayeth for them,
would seek to justify his disorderly and shameless doing, by the words of the Beadle, spoken to the penitents, in the time when the hold Church Prayeth for them,
and to haue séene in a dreame, the seuerall places that were in his Church. The Clarkes in the Chauncell. &c. I knowe that prayer is a meane to make a man worthy to communicate:
and to have seen in a dream, the several places that were in his Church. The Clerks in the Chancel. etc. I know that prayer is a mean to make a man worthy to communicate:
The counsell of Nice hath not decréed, that such as recouer after they haue in extremitie of sicknesse receyued the Communion of the bodye and bloude of Christ, shall afterwarde communicate in prayer, at the time of the ministration of the holye communion:
The counsel of Nicaenae hath not decreed, that such as recover After they have in extremity of sickness received the Communion of the body and blood of christ, shall afterward communicate in prayer, At the time of the ministration of the holy communion:
For that other argument that you say is vnlearned, & procéedeth of ignoraunce: you séeke a lewde and vnlearned solution, procéeding of wylfull blindnesse.
For that other argument that you say is unlearned, & Proceedeth of ignorance: you seek a lewd and unlearned solution, proceeding of wilful blindness.
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that enforceth you to go about to disproue the reason that we make of the Etymologie of the worde Communion, by that which Chrysostome and Cyprian haue written.
that enforceth you to go about to disprove the reason that we make of the Etymology of the word Communion, by that which Chrysostom and Cyprian have written.
It shall be hard for you (I thinke) to finde, in any good Author, NONLATINALPHABET vsed in that signification, that you doe here vse it. Dionisius hath sayde.
It shall be hard for you (I think) to find, in any good Author, used in that signification, that you do Here use it. Dionysius hath said.
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Dionisius sayth, that the sacred wisedome of the priestes hath giuen it a name, according to the truth of the doings in the vse of it, and haue called it communion.
Dionysius say, that the sacred Wisdom of the Priests hath given it a name, according to the truth of the doings in the use of it, and have called it communion.
After those things (that is, after the psalmes be song and the scriptures read) they that be learners of the christen religion, are put out of the temple,
After those things (that is, After the psalms be song and the Scriptures read) they that be learners of the christian Religion, Are put out of the temple,
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and with them, they that are vexed with Deuils, and they also that be penitents: and they onely doe tarie within, which are worthy of the heauenly sight and communion.
and with them, they that Are vexed with Devils, and they also that be penitents: and they only do tarry within, which Are worthy of the heavenly sighed and communion.
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but I meane that Luther had a vision of the deuill and saw him with his corporall eye being waking of whome he learned all that he hath pestilently spoken against the holy Masse.
but I mean that Luther had a vision of the Devil and saw him with his corporal eye being waking of whom he learned all that he hath pestilently spoken against the holy Mass.
What if they ordering and consecrating were false, as the priestes of the Turkes and Samaritanes were false and their seruice of God false and wicked? First (said he) thou knowest thou haddest than no knowledge of Christ,
What if they ordering and consecrating were false, as the Priests of the Turkes and Samaritans were false and their service of God false and wicked? First (said he) thou Knowest thou Hadst than no knowledge of christ,
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But by this booke, Luthers owne confession set forth in print by himselfe to the worlde ye may know that the Deuill was the first that euer barked against the sacrifice of the church, which is the Masse, knowing that his kingdome of sinne and iniquitie coulde not stande,
But by this book, Luthers own Confessi Set forth in print by himself to the world you may know that the devil was the First that ever barked against the sacrifice of the Church, which is the Mass, knowing that his Kingdom of sin and iniquity could not stand,
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But what colour had Luther to publishe this, shall wee thinke he was so madde as to father that vpon the Deuill, that he would haue perswaded for truth to the worlde? I shall tell you shortly his fonde deuise in this point,
But what colour had Luther to publish this, shall we think he was so mad as to father that upon the devil, that he would have persuaded for truth to the world? I shall tell you shortly his fond devise in this point,
when such annointed priestes did consecrate, and that they honored onely bread and wine, with many other damnable lyes and heresies, which whoso shall read the booke, may finde in great plenty,
when such anointed Priests did consecrate, and that they honoured only bred and wine, with many other damnable lies and heresies, which whoso shall read the book, may find in great plenty,
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Foure falsehoodes you affirme, in lesse then twentie lynes togither of your printed Copie, in this part to conclude withall. And so manyfest falsehoodes:
Foure falsehoods you affirm, in less then twentie lines together of your printed Copy, in this part to conclude withal. And so manifest falsehoods:
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that scarcely any one of your Auditorie could be so ignorant, but that the same must perceyue that you lyed falsely, the communion, by your owne confession in this Sermon, more then once:
that scarcely any one of your Auditory could be so ignorant, but that the same must perceive that you lied falsely, the communion, by your own Confessi in this Sermon, more then once:
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as by Barthram, Husse, Wycklife, and Berrengarius. And although it haue pleased Pigghius and such other, to blowe abroad this slaunderous lye, to the discrediting of all Luthers doctrine,
as by Barthram, Husse, Wycklife, and Berengarius. And although it have pleased Pigghius and such other, to blow abroad this slanderous lie, to the discrediting of all Luthers Doctrine,
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as much as in them lyeth, and you also to dubbe their lye in the presence of your Prince, who could be contented to heare whatsoeuer euill might be reported of that man and such as he was:
as much as in them lies, and you also to dub their lie in the presence of your Prince, who could be contented to hear whatsoever evil might be reported of that man and such as he was:
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yet there is none that will examine the booke that you speake of, but the same shall be inforced to say, that it can not iustly be gathered thereof, that Luther did eyther sée the Deuill with his bodyly eyes,
yet there is none that will examine the book that you speak of, but the same shall be enforced to say, that it can not justly be gathered thereof, that Luther did either see the devil with his bodily eyes,
they may vse all vntruth in perswading the people (but especially princes) to thinke that all is lyes that the enimies of Antichrists religion, haue eyther spoken or written.
they may use all untruth in persuading the people (but especially Princes) to think that all is lies that the enemies of Antichrists Religion, have either spoken or written.
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As the inuocation of creatures, the opinion of meryting by mens owne workes, the representing of God to the bodily eye, by an Image made lyke a man, the bowing of the knées,
As the invocation of creatures, the opinion of meryting by men's own works, the representing of God to the bodily eye, by an Image made like a man, the bowing of the knees,
For which of the two may be thought better, the fayth of a Turke, or of a Massemonger? Seing the one denieth Christ in wordes, denying him to be his sauiour:
For which of the two may be Thought better, the faith of a Turk, or of a Massmonger? Sing the one Denieth christ in words, denying him to be his Saviour:
Now because the time is farre past, shortly to conclude, I shall most humbly beseech you to consider and regarde the saluation of your soules, for the which Christes Gods sonne hath shed his precious bloud which saluation can not bee atteyned without knowledge and confession of Gods truth reueled to his holy Church,
Now Because the time is Far passed, shortly to conclude, I shall most humbly beseech you to Consider and regard the salvation of your Souls, for the which Christ's God's son hath shed his precious blood which salvation can not be attained without knowledge and Confessi of God's truth revealed to his holy Church,
as proceeding from the piller of truth and the spirite of God, by whome we be taught and assured in Gods owne worde, that in the blessed sacrament of the aultar, by the power of the holy ghost working with Gods word, is veryly and really present the body and bloud of our sauiour Christ, vnder the formes of bread and wine, which is by Christes owne commaundement and example offered to almightie God in sacrifice, in commemoration of Christes passion and death, whereby the members of the Church in whose fayth it is offered, both they that be aliue,
as proceeding from the pillar of truth and the Spirit of God, by whom we be taught and assured in God's own word, that in the blessed sacrament of the altar, by the power of the holy ghost working with God's word, is verily and really present the body and blood of our Saviour christ, under the forms of bred and wine, which is by Christ's own Commandment and Exampl offered to almighty God in sacrifice, in commemoration of Christ's passion and death, whereby the members of the Church in whose faith it is offered, both they that be alive,
Our most mercifull father graunt vs to persist stedfast and constant in the true Catholike fayth and confession of this most blessed Sacrament and sacrifice,
Our most merciful father grant us to persist steadfast and constant in the true Catholic faith and Confessi of this most blessed Sacrament and sacrifice,
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& with pure deuotion as he hath ordeyned to vse and frequent this holye mysterie of vnitie and reconciliation, that we may thereby remaine in him and he in vs for euermore.
& with pure devotion as he hath ordained to use and frequent this holy mystery of unity and reconciliation, that we may thereby remain in him and he in us for evermore.
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that they will haue an earnest regard to the saluation of their owne soules, for which Iesus Christ, the only begottē sonne of God, hath fréely shed his most precious hart bloud.
that they will have an earnest regard to the salvation of their own Souls, for which Iesus christ, the only begotten son of God, hath freely shed his most precious heart blood.
Which Church is, and euer hath bene the pyller of truth, wherein onely the truth is séene and doth playnely appéere to the worlde, as saint Hierome hath sayde:
Which Church is, and ever hath be the pyller of truth, wherein only the truth is seen and does plainly appear to the world, as saint Jerome hath said:
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In whose worde we are assured, that at his last supper with his holy Apostles, he did institute a most comfortable sacrament of hys owne body and bloud:
In whose word we Are assured, that At his last supper with his holy Apostles, he did institute a most comfortable sacrament of his own body and blood:
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to be frequented and vsed in his Church in the remembraunce of his death and passion, till his comming agayne in our nature, to iudge both the quick and the dead.
to be frequented and used in his Church in the remembrance of his death and passion, till his coming again in our nature, to judge both the quick and the dead.
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and amongst our selues one with another, which vnitie, the nature of the bread and wine (wherein this sacrament is instituted) doth plainely expresse and signifie.
and among our selves one with Another, which unity, the nature of the bred and wine (wherein this sacrament is instituted) does plainly express and signify.
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but also shewe hir selfe thankfull, in offring hir selfe a sacrifice of a swéete sauour vnto God, by ready good wyll to glorifie him both by lyfe and by death:
but also show his self thankful, in offering his self a sacrifice of a sweet savour unto God, by ready good will to Glorify him both by life and by death:
and succour them, in all the necessities and calamities of thys lyfe, and after thys lyfe of euerlasting ioye and felicitie, in euerlasting lyfe through him.
and succour them, in all the necessities and calamities of this life, and After this life of everlasting joy and felicity, in everlasting life through him.
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and confession of our hope of forgiuenesse of all our sinnes, by that one onely sacrifice that Christ Iesus made, in offering hymselfe on the Crosse once for all,
and Confessi of our hope of forgiveness of all our Sins, by that one only sacrifice that christ Iesus made, in offering himself on the Cross once for all,
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as by his holy worde and sacraments, he doth daylie teache vs to doe. And that we may so frequent and vse this holy misterie of vnitie and reconciliation:
as by his holy word and Sacraments, he does daily teach us to do. And that we may so frequent and use this holy mystery of unity and reconciliation:
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