Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	holy_a	teach_v	4,620	5	6.0021	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06882	A declaration of the masse the fruite thereof, the cause and the meane, wherefore and howe it ought to be maynteyned. Newly perused and augmented by the first author therof. Maister Anthony Marcort at Geneue. Tra[n]slated newly out of French into Englishe. Anno M.D.XLvii.; Petit traicté de la Sainte Eucharistie. English	Marcourt, Antoine de, d. ca. 1560.; Vingle, Pierre de, attributed name. aut; Viret, Pierre, 1511-1571, attributed name. aut; Geranius, Cephas. aut	1547 (1547)	STC 17314; ESTC S103750	36,879	64

A declaration of the Masse the fruite therof the cause and the meane wherfore and howe it ought to be maynteyned ❧ Newly perused and augmented by the first author therof ¶ Maister Anthony Marcort at Geneue Iohn .vi. ☞ I am the breade of lyfe who so cometh to me shall haue no hunger And who that beleueth in me shall neuer haue thurste ❧ Trāslated newly out of French into Englishe Anno M.DXLvii ☞ Reade me firste from toppe to too And afterward iudge me a friende or a foe If you do iudge me or I be tryed You shal be blamed when you are spied ¶ Cephas Geranius to the reader AFter that I had cōsidered the great horrible blasphemy presently committed agaynst the holy institution of the supper of Iesus Christ In the steade wherof to vs is proposed a thynge that is feined and found to the great dishonor of Iesus Chryste and of his churche we haue obteyned thys present boke of the author for to declare the ignoraunce and simplicitie of many And to put away the abuse presūpcious assertion of other But for as much as the said treaty is submitted to the iudgement of all persones amonge whom is great varyaunce in gyuynge sentence at a blusshe as wyllynge to esteme of the porcion as of the hole boke But fyrste to reade it al through vnderstande it and examin it and that by the holy scripture by the which al thyng ought to be ruled estemed and weied and than to iudge Or els as sayeth the Iurisconsulte in the treaty De segibus It is a thing inciuile wythout to haue seen all the lawe to iudge or answere to a parte therof Also saynt Hilary in the boke of the Trinitie desired that it shoulde not be condempned before that they had read that whiche he had wrytten and also not to haue regard to the fautors of the errours whyche are here vanquished For as sayth the Cann suspect .iii. quest The foes and aduerse parties ought not to be iudges by meane wher of it is necessary they learne to iudge them selues and as before god estemyng that the same is veritie after the which we shal be al iudged by Iesus Christe from the hygh estates to the lowe The preface of the authour WE haue the words of the prophetes stedfastly in the scripture the which ye ought to regarde as to the cādle shinynge in a darke place vnto the tyme that the daye begynne to gyue light and that the day sterre arise in your hertes And fyrste vnderstande thys that the holy scripture is not knowen by our owne exposition For the prophecy was not gyuen in one tyme by the wyll of man ii Peter .i. But the holy men of God inspired of the holy gooste haue spoken it And therefore as saynte Paule sayeth all scripture diuinely inspired is behouefull to be taughte for to reproue to correcte ii Tim● iii and to be shewed in iustice bycause that the man of god may be enti●rly instructed to al good workes by the which so many euident textes vnto vs is apparently shewed that the rule of oure fayth is the onely and holy word of God After the whiche onely we ought al to beleue and keepe in all that concerneth God and oure saluation Whereunto by greate fidelitie exhorteth vs the holy Apostle of Iesu Christe saying in thys maner Phillip iii. Procede we in one self rule whereunto we be comen bycause that we may be all one Nowe it is certeyne that in folowinge the opinions and fantasies of men the which are so variable and contrary eche vnto other that neuer we may be of one accorde but it is behouefull for vs to take one soole scripture for our lyght and bryghtnes for oure direction and leadynge The whyche alone to be oure perfite and entier rule whych can not nor ought to be any other than the onely worde of God For asmuche as therein is conteyned the diuine thynges Psa cxvi Roma iii. Gala. vi Euery man is a lyer and the only god is true Werfore ryght wel cōcludeth the sayde holy apostle that whosoeuer foloweth this rule peace shal be ouer them and mercy Ouer them sayth he and not ouer the other for there is but one only waye of saluacion It is than right euident that the holy scripture is the onely stone and foundation of oure sayth by such wise that we ought not for to be leue Math. nor hold any thing whatsoeuer it be touching the diuine thinges but as it is cōteined in the holy scripture without chaūging any thing adding or minishing Otherwise it shoulde bee no more fayth but folish opinion imaginacion dreme error desceit knaueri Therfor it is not behoueful for any creature to vndertake for to adde inuent chaunge or diminish whatsoeuer thing of the sayd holi immaculate worde but in al and ouer all it ought to be taken lefte in the right purety and clere simplicite wythout pluckinge as thy fantasi is to other sens thā the holy spirite hath reueiled it and that vpon payne of eternall malediction yea if it were an angel of heauen And here against must not be alleged tyme nor custome to the cōtrary Ga●a i. how long soeuer they be Apoca. or may be for as much as the Lorde God is immutable wherby the right diuinitie can neuer be abrogated nether by lōg antiquite of tyme nor moued or chaunged by tradicions or constitutions of man For the worde of God remayneth stedfast euerlasting Esaie xl permanent true no power maye to the contrary And if any that by some space of tyme haue liued haue preched writē diffined beleued and taught otherwise thā the said holy worde bereth or conteyneth it is nothing worthy of allegacion for be the tyme neuer so longe it is nothinge estemed or reputed in the presence of God as it is writen Psal xi.ii. Pet. iii. A. M. yeres in the presence of God is as a daye passed that is to say as no thing or a veri smal thinge ¶ Moreouer God hath ordeyned tyme behouefull at hys owne good pleasure Roma i. wherin he hath determined reueled and manifested his verite The which time can nether be forthered nor hyndred For the purpose of God is vnmouable whyche he hath openly shewed and declared in the temporal and holy natiuite of his sonne the which came not incontinent after the transgression of Adam but taried longe tyme and by the space of thre M. yeres dyd leaue the worlde in idolatry Thys notwithstanding whan the plenitude of tyme ordeined of God was occōplished than he sent his sonne made of a woman made vnder the law to th end that he should agayne Gala. iiii bye them that were vnder the lawe Nowe after that he hath done to vs this great mercy shoulde it not be a greate pride and cursed vnkindnes in stead to giue him graces and thankes for such a benigne and

operis operati that is to saye not by the vertue of the worke of the worker but by the vertue of the worke wroughte which is all falshode dreames and inuentions of mē as aboue is effectually shewed ¶ The seconde declaration is if in the Sacramente of breade and wyne there is transubstanciation or not FOr thermore to confounde erroure after erroure notwythstandynge that thys fyrste poynte is sufficient to abolishe it euidently I meane not the Sacramente of Iesus Christe for it besemeth me not but thys triumphaunte Papall Masse The sayd selye poore sacrifiers as enchauntours and idle people whiche neuer estemed the holy scriptures and for to encrease publyshe theyr foly she frenasy scantly wyllyng to gyue place to the body of Iesus Christe haue sayed put in wrytynge preached and taught That after that they had blowen or spoken ouer the bread whiche they holde betwene their fingers and also ouer the wyne that they put in the chalice that there remayneth neyther breade nor wyne but by transformation or as they saye transsubstanciation the body of Iesus Christe is ther vnder the accidētes of the bread inuisibly hyd And the bloud also vnder the accidētes of the wyne beinge there no more bread or wine which is a doctrine of deuyls agaynst al veritie agaynst al experience agaynste reason and holy scripture the whiche hath amonge other thinges cast away alienated from the christē law and religion almost al the earth so ful of wretchednes is the papysticall doctrine ☞ That this doctrine and sophistical determination proceading of vanitie of dreames is entierly against the holy scriptures it is euident and manifest by S. Paul S. Mathew S. Marke S. Luke Where as al these witnesses of truth speake of the holy supper of Iesus Christ they haue sayd and put in wryting that oure Lord Iesus Christe toke breade and breake it distributynge it to his Apostles and disciples Fyrste S. Paule sayeth thus i. Cori. xi Oure Lorde Iesus Christe the same nyght in which he was betrayed toke breade and geuyng thākes brake it and sayed Take and eate thys is my body whiche is broken for you S. Mat. lykewyse sayeth in thys maner Ma. xxvi And as they supped Iesus toke bread blessed it and brake it and gaue it to his disciples and sayed Take and eate thys is my bodie Ma. xiiii Saint Marke also and S. Luke haue written it in their Gospels Luk. xvi● where as they name the breade expressely and not the substaunce of breade Item S. Paule in the place before alledged after that he had made ample mention of the institution and ordinaunce of the holy supper of Iesus Christe sayd in this maner Man approueth him selfe and so eateth of this breade drinketh of the chalice where as he saythe not Eate ye the bodie of Iesus Christe whiche is hyd vnder the apparance of breade but openly purely simply he sayed eate ye of this breade Now it is certaine that the scripture hath no dissceyt and that in it is no fainyng And notwithstandyng this the poore blynd folke haue ben presumptuous and bolde that they durst diffine determine agaynst saint Paule and other euangelistes that there is neither bread nor wyne but onely the similitude of bread and wine Also in the Actes of the apostles it is writen thus After x● ▪ And on a Sabboth daye when we were assembled to breake bread where as it is not writen semblaunce or likenes of breade And S. Paule in an other place saith The bread that we dreake is it not the participatiō of the body of Iesus Christe In the which so many euident places the holy scripture pronoūceth sayth expressely to be bread not a shape or kinde apparance or likenes of breade Wherfore on paine to be condemned of god we must simply beleue it to be breade and not lykenes of breade onely for as it is sayed in the holy scripture is no feinynge ☞ True it is that the fayethfull Christians wel vnderstandyng the dignitie of the Sacramente take the breade sacramentall not as comune breade vulgare and vsuall but as bread sanctified apoynted and ordeined to diuine vses bycause that in this mooste holy action the spirite and soule of the faythfull shoulde be nouryshed that is to saye knitte ioyned and vnied by speciall operation to his propre lyfe whiche is his pastoure and onelye sauiour Iesus and that inuisible for the time of this mortall lyfe by intelligence and contemplation of fayth To the whiche in the lyfe to come shall appere without coueringe of sacramente opēly actually really as our redemer high bishop kynge and sacrifier ordeined of god his father ▪ vnto the consummation of all thinges ☞ Saynt Cipryan martyr one of the aūciēt doctours the fathers of the church in a sermō that he made of the supper of the Lorde that beginneth Suscitati Lazari Hierosolimis increpuerat rumor By highe and longe sentences that whiche I haue toutched shortly amonge the whiche he sayed thus Panem angelorum subsacramento manducamus in terris eundem sine sacramento manifestius edemus in celis That is to say we Christians eate the bread of angels which is Christ the liuinge God vnder the Sacrament in earth but we shall eate it in heauē manifestly without colour of sacramēt And what he vnderstandeth by eatynge hym selfe declareth it in the same sermon sayinge Quod est esca carni hoc anime est fides quod cibus corpori hoc verbum spiritui That is to saye That whiche the meate doth to the fleshe the fayth doth it to the soule and that whiche the meate doeth to the body the worde of God doth it to the spirit As touching the proprietie of bread it is wel to be noted The nature and condition of breade and wine as to theyr fyrst constitution is to nourysh and feede the body But it hath pleased the Lorde to ordeyne them in his holy Sacramēt to another and more excellent operation which is that to the well vnderstandynge and faythfull person it bringeth and representeth not to the sence of the body but to the soule spirite actual takinge quicke knowledging and mynde of the body of the sauiour of our soules delyuered to death for vs and of his precious bloud shed for our redemption whiche be two sundry thinges For the bodye mighte well haue died without effusion of bloud as we se daily many dye But by his greate mercie it pleased him for to do bothe for vs. That is that he hath tasted death as to the body and not only that but also woulde shed and offre his precious bloud in price of our redētion And therfore bicause that in his church shoulde alwaye be had minde of these two admirable workes he hath ordeined this same holy sacrament which is the consummation and ende of all other in two visible thinges that is to witte in bread and wyne the which thinges should neuer be separate as